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John MacArthur · Citado em PreceptAustin
Lucas 12
MacArthur points out that beginning in Luke 12:1 through Luke 13:9 there is one lengthy sermon punctuated by scattered questions. David Guzik entitles Luke 12 Attitudes for Followers of Jesus and Luke 12:1-12 "The kind of attitude those who will face persecution should have" Edwards - Luke 12 continues the teaching of 11:14-54, but with special emphasis on bearing witness to faith in the face of opposition, the lure of possessions, and worry and anxiety. See The Gospel According to Luke Pillar New Testament Commentary)
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MacArthur adds "in that crowd scattered there are some still interested, Lk 12:4. He says, "I say to you, My friends." He's talking to those that are friendly toward Him. Over in Lk 12:32, it's not a large group. "Don't be afraid, little flock." In the middle of this massive, multiple of ten thousands there is this little flock who are believing and some who are coming to believe and perhaps some who won't, like John 6:60,66. Remember, there were many of His disciples who walked no more with Him and they went away. (A Certain Cure for Hypocrisy, Part 1) Steven
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MacArthur explains "The leaven of the Sadducees was the leaven of liberalism. They denied the supernatural. The leaven of the Pharisees was the leaven of the corrupting influence of legalism, externalism. The leaven of Herod, the corrupting influence of being politically engaged. And they all rejected Christ...the Pharisees, the Sadducees, and the Herodians." (See more detailed discussion in his sermon on Mark 8:11-21 - Spiritual Blindness, Part 2) The problem with leaven (false teaching of Pharisees) is that a little can leaven the whole loaf, thus the hypocrisy of the Pharisees could have a far reaching effect like literal leaven. The metaphor of leaven is used elsewhere frequently in this negative sense - Mt 16:6, 11, 12 (teaching of the Pharisees and Sadducees), leaven of the Pharisees and Herod (Mk 8:15). Bomkamp - ‘Leaven’ tends to cause bread to puff up and the Pharisees were puffed up in their pride because of their teachings. Their ‘hypocrisy’ was in saying one thing and doing another, in teaching strict observance of the law while also having lawless hearts and minds.
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MacArthur adds "Just as a single cell of cancer can metastasize until it spreads throughout the physical body, a single false doctrine can multiply itself and spread throughout a body of believers. A great forest fire can be started by one spark. "For want of a nail the shoe was lost," wrote Benjamin Franklin; "for want of a shoe the horse was lost; for want of a horse the rider was lost; and for want of a rider the battle was lost." (MacArthur New Testament Commentary – Galatians) Zume - 10x in 10v in the Septuagint - Ex. 12:15; Ex. 12:19; Ex. 13:3; Ex. 13:7; Ex. 23:18; Exod. 34:25; Lev. 2:11; Deut. 16:3; Deut. 16:4 (Ex. 12:15) - ‘Seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses; for whoever eats anything leavened from the first day until the seventh day, that person shall be cut off from Israel. Comment: Why were they to avoid leaven? For God used the idea of leaven to represent their old way of life, the way of Egypt and the way of the world, which was to be left behind. And so as Israel left Egypt and also during every subsequent Passover, the Lord had commanded the "nothing leavened shall be seen among you" (Ex 13:3, 7). All leaven was to be thrown out. Paul applies this picture to Christians. As John MacArthur says "Christians likewise are to be separated from the old life (see 1 Cor 5:6-8 above). We are to bring none of it into the new life. (MacArthur New Testament Commentary – 1 Corinthians) What is the significance of unleavened bread? Hypocrisy (5272)(hupokrisis from hupo = under + krino =to judge; See also word study on Hypocrite = hupokrites) refers literally to delivery of a speech, along with interpretive gestures and imitation. The word hypocrisy comes from the Greek theater and referred to the practice of putting on a mask and playing a part on stage. It originally conveyed the idea of playing the playing a part on the stage and described the actor's art. The hypocrite of Greek Drama was one who hid behind the sad mask and laughed or hid behind the happy mask and cried tears of sorrow. This was sometimes done when the actor grabbed the wrong mask and when this occurred they crowd would start to chant - hypocrite, hypocrite, hypocrite. So as the term left the stage and came into life it referred to anyone who put up one front while really being something else. The NT gives hupokrisis only a negative connotation referring to hypocrisy, duplicity (the quality of being double - belying of one’s true intentions by deceptive words or action), insincerity, dissimulation (hiding under a false appearance; hiding or disguising one's thoughts or feelings - don't we all do this from time to time?!). The idea is to pretend, to act as something one is not and so to act deceitfully, pretending to manifest traits like piety and love. It means to create a public impression that is at odds with one’s real purposes or motivations, and thus is characterized by play-acting, pretense or outward show. It means to give an impression of having certain purposes or motivations, while in reality having quite different ones. The first century Pharisees had mastered the art of "play acting," and took the practice of hypocrisy to a new level! Sadly, their "offspring" still exist in the Church and among those who profess to be believers in Jesus Christ (see the resources below). Related Resources: from gotquestions.org What does the Bible say about hypocrisy? Why are all Christians hypocrites? Are all Christians hypocrites? Why do so many preachers' kids walk away from the faith? Why is skepticism of religion so prevalent today? Why are Christians so judgmental? Why do so many Christians fail the "practice what you preach" standard? Here is a table of some Biblical hypocrites from William Hendriksen (Borrow Exposition of the Gospel of Luke) 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 2 Sam. 15:1-3 2 Sam. 18:9, 14 Jeroboam 1 Kings 14:1-4 1 Kings 14:5-17 Gehazi 2 Kings 5:20-25 2 Kings 5:26, 27 Judas Iscariot Mt. 26:49 Mt. 27:3-5 Ananias and Sapphira Acts 5:1, 2, 7, 8 Acts 5:3-6, 9, 10 QUESTION - What is the leaven of the Pharisees? ANSWER - Jesus spoke of the “leaven of the Pharisees and Sadducees” in Matthew 16:6 (NKJV; cf. Mark 8:15 and Luke 12:1). As in many of His teachings, Jesus used an everyday item, in this case leaven or yeast, to demonstrate a spiritual truth. In Luke 12:1, Jesus refers to “the yeast of the Pharisees, which is hypocrisy.” Jesus’ point was that the teachings of the Pharisees were pervasive and produced hypocrisy and unbelief. When the disciples heard Jesus’ comment about the leaven of the Pharisees, they were quick to jump to a wrong conclusion: “It is because we did not bring any bread,” they said among themselves (Matthew 16:7). Jesus reminded them of the two miracles of feeding the five thousand and the four thousand (Matthew 16:8–11) and emphasized that they did not need to worry about food. Jesus was not speaking of physical leaven. Jesus had done many miracles, yet the Pharisees, Sadducees, and Herodians (mentioned in Mark 8:15) still did not believe in Him. Shortly before Jesus warned His disciples of the leaven of the Pharisees, “the Pharisees and Sadducees came to Jesus and tested him by asking him to show them a sign from heaven” (Matthew 16:1). Jesus had refused to give them a sign, but promised them the “sign of Jonah” as the only evidence to come (verse 4). This exchange gives significant context to Jesus’ mention of leaven. The “yeast” or “leaven” of the Pharisees was the subtle yet pervasive influence the Pharisees exerted over people. Those who followed the Pharisees might demand signs, but they would gradually increase in unbelief until they had hardened hearts, just like the Pharisees. The man-made teachings of the Pharisees were as pervasive as yeast in a loaf of bread. Their corruption advanced in hardly perceptible ways, but it was extensive. Jesus denounced the Pharisees on several occasions (e.g., Matthew 23:1–39), and their hypocrisy was a common theme. The Pharisees displayed an outward conformity to the law, but their hearts were full of unbelief and sinfulness (Mark 7:6–13). By warning the disciples against the hypocrisy, or “leaven,” of the Pharisees, Jesus sought to keep His followers from an insidious influence that would undermine faith and corrupt their walk with God. Believers today should heed the same warning from the Lord and guard against pharisaic attitudes and the temptation to take pride in man-made teachings and traditions. Once a bit of pharisaism is introduced into the church, it can quickly spread. GotQuestions.org Related Resources: Who were the Pharisees? | GotQuestions.org Why did John the Baptist refer to the Pharisees as a brood of vipers? | GotQuestions.org Why did Jesus refer to the Pharisees as a “child of hell” in Matthew 23:15? | GotQuestions.org Why did Jesus call the Pharisees whitewashed tombs in Matthew 23:27? | GotQuestions.org What are the seven woes of Matthew 23? | GotQuestions.org What does it mean to be pharisaical? | GotQuestions.org If Jesus condemned the Pharisees for praying out loud, should we pray aloud? | GotQuestions.org ILLUSTRATION - The Hypocrites Appearance Outwardly is Fake (Matthew 23:28, Ezek 33:31-32, Mt 15:7-8): A man reared on a western Pennsylvania farm told how the best of dogs will sometimes be taken with the fever of sheep killing. The killing was always done at night. The guilty dog would always endeavor to tempt other dogs to go with him and, if possible, lay the blame at their door. When this madness of sheep killing is on him, the dog will assume during the day, at the house and around the barn, an unusually genial and friendly air. At night he goes into a fit of slaughter. His outward appearance was fake. Such is the behavior of the hypocrite. (Rod Mattoon - Treasures from Luke) ILLUSTRATION - In the 1600's, great effort was taken in Europe by wealthy families to look as beautiful as possible. Men wore expensive suits, which would include accessories such as a leather purse hanging from the belt and a fashionable walking stick. They would shave their heads and wear high crowned wigs with long flowing hair. As the women, they would also paint their faces and be adorned with lace. Women wore beautiful long-flowing dresses. Around their waste they wore puffy panniers stiffened with cane frames to make their hips fashionably wide. They too, wore extravagant, tall wigs supported with wires and decorated with feathers or flowers. Sometimes these wigs would brush against the candles of the chandeliers and they would catch on fire. What really amused me was the purpose of their elegant fans that hung by their wrist. I always thought they used them to keep themselves cool in the summer heat, but this was not their main purpose. Instead, the women used these elegant fans to cover their rotted teeth and to blow away their bad breath. Outward they were beautiful and elegant, but inwardly they struggled with rot and odor. What a fitting picture of the Pharisees plagued by their own hypocrisy. They were outwardly good, but inwardly corrupt. This was the condition of the Pharisees and it is why the Lord offers a warning. (Rod Mattoon - Treasures from Luke) Rod Mattoon summarizes The Hypocrite 1. His Attribute is like the Pharisee: Luke 12:1— 2. His Appearance Outwardly is Fake: Matthew 23:28—Ezekiel 33:31, 32—Matthew 15:7, 8.... 3. Abomination is in the Heart: Proverbs 26:24, 25... 4. His Acquaintance is Deceptive: Romans 16:18 5. He Abhors & has an Aversion to Deal with His Own Sin: The hypocrite is inconsistent and unwillingly hates to deal with his own faults. Many times he will not do this because he doesn't think he has any faults. If there is a problem, someone else caused it. He resists taking responsibility for his actions. Luke 6:42 6. His Attribute is a prominent characteristic of the Last Days: 7. His Aim is upon Himself: He is greedy and selfish. 2 Peter 2:3 8. His Attitude is Arrogant and Condescending - Luke 18:11-12.Isaiah 65:5 9. The Anticipation of his Judgment: Matthew 24:51 (Rod Mattoon - Treasures from Luke)
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MacArthur asks in light of the danger of hypocrisy "How to avoid the eternal disaster of being a hypocrite? In Luke 12:2-13 the Lord gives...three necessary realities, three essential obligations, if you want to avoid being damned for being a hypocrite, if you want to make sure you're not in a false religious system. Here they are. Honor God, honor Christ, honor the Spirit. How about that? God is mentioned in verse 5 as the One who after He has killed has authority to cast into hell and He's also mentioned in verse 6. The Son is mentioned in verse 8 as the Son of Man who must be confessed, and mentioned again in verse 10. The Spirit is mentioned in verse 10 and again in verse 12. And here you have a magnificent trinitarian passage and in the broad sense of things you cannot avoid hell if you're not a trinitarian. That is to say you're going to hell if you're a unitarian. You cannot honor God without honoring Christ and you cannot honor Christ without honoring the Holy Spirit. The Holy Spirit points to Christ and Christ shows us the Father. It's a package. The only way you'll ever avoid eternal disaster is to honor God, honor Christ, and to honor the Holy Spirit. How basic is that?" (A Certain Cure for Hypocrisy, Part 1) NET Note on be revealed...be known - The passive voice verbs here ("be revealed," be made known") see the revelation as coming from God (ED: AKA "DIVINE PASSIVE"). The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2–3 is on the attempt to conceal. (Luke 12) Rod Mattoon - Jesus warns that what the hypocrite has concealed, the true condition of his heart, would eventually be exposed for all to see. Whatever corruption was hidden would be brought out into the open. What is on the inside of the hypocrite would eventually come to light. Jesus is repeating a warning that was written in the Pentateuch of the Old Testament. Numbers 32:23—But if ye will not do so, behold, ye have sinned against the Lord: and be sure your sin will find you out." Since one's spiritual life is an inner condition of the soul that no one can see, hypocrisy is always a spiritual danger. Hypocrites say and do different things in public than they do in private. Jesus warned that hypocrisy eventually gets exposed. People are not good enough at living a double life to fool everyone all the time, and they never fool God. Nothing can be hidden from the Lord. The lies of the hypocrite will be revealed one day whether it is here in this life or on Judgment Day....Concerning hypocrisy or deception, Abraham Lincoln put it this way, "You can fool some of the people all of the time and all of the people some of the time, but you can't fool all of the people all of the time." May we also add, "You cannot fool God any of the time!" (Rod Mattoon - Treasures from Luke) Be revealed (601)(apokalupto from apó = from + kalúpto = cover, conceal, English = apocalypse - see study of apokalupsis English = apocalypse) literally means to remove the cover from and so the idea is to remove that which conceals something. Almost all of the NT uses have a figurative use, especially to some aspect of spiritual truth that was heretofore hidden but now has the "lid removed" so that it can be seen (understood). Will be revealed is future tense (speaks of future judgment) passive voice (revealed by an outside Source = God is the Revealer) indicative mood (mood of reality = this is a certainty for every hypocrite! There is absolutely no escape from this just judgment!) In Luke 8:17+ Jesus said For nothing is hidden that will not become evident, nor anything secret that will not be known and come to light. THOUGHT - How does your conscience respond to Jesus' pithy phrase? Is there anything from which you need to "wash yourself" (Isa 1:16+), anything you need to confess to the Father so that you might be white as snow (Isa 1:18+)? Since sin is so incredibly deceptive (Heb 3:13b+), a good prayer to consider from time to time is that of David (who knew about hidden sin) "Search me, O God, and know my heart; Try me and know my anxious thoughts; And see if there be any hurtful way in me, and lead me in the everlasting way." (Ps 139:23-24, cf Pr 28:13+) Hidden (2927)(kruptos from krupto = keep secret; English ~ cryptic, etc) means concealed, secret, hidden either to protect it or for self-serving purposes. Krupto describes something that is unknown because it is being kept secret or hidden. Kruptos -15v - hidden(5), inwardly(1), secret(7), secrets(2), things hidden(2). Matt. 6:4; Matt. 6:6; Matt. 10:26; Mk. 4:22; Lk. 8:17; Lk. 12:2; Jn. 7:4; Jn. 7:10; Jn. 18:20; Rom. 2:16; Rom. 2:29; 1 Co. 4:5; 1 Co. 14:25; 2 Co. 4:2; 1 Pet. 3:4 Be known (1097)(ginosko) means to acquire information through some modality, as through sense perception and generally involves experiential knowledge, not merely the accumulation of known facts. Ginosko in Luke and Acts - Lk. 1:18; Lk. 1:34; Lk. 2:43; Lk. 6:44; Lk. 7:39; Lk. 8:10; Lk. 8:17; Lk. 8:46; Lk. 9:11; Lk. 10:11; Lk. 10:22; Lk. 12:2; Lk. 12:39; Lk. 12:46; Lk. 12:47; Lk. 12:48; Lk. 16:4; Lk. 16:15; Lk. 18:34; Lk. 19:15; Lk. 19:42; Lk. 19:44; Lk. 20:19; Lk. 21:20; Lk. 21:30; Lk. 21:31; Lk. 24:18; Lk. 24:35; Acts 1:7; Acts 2:36; Acts 8:30; Acts 9:24; Acts 17:13; Acts 17:19; Acts 17:20; Acts 19:15; Acts 19:35; Acts 20:34; Acts 21:24; Acts 21:34; Acts 21:37; Acts 22:14; Acts 22:30; Acts 23:6 The Lord Is Looking - There is nothing covered that will not be revealed, nor hidden that will not be known. —Luke 12:2 Looking through his telescope, an astronomer was making observations of the setting sun. As he was adjusting his lens, he noticed the top of a hill several miles away. On the hill were two boys stealing apples from an orchard. One was shaking down the fruit and the other was standing watch. They thought no one was watching them, but the astronomer saw their every move. How much more does the all-seeing eye of God behold everything we do—whether in the open or in private. This is a disturbing thought that could lead us to despair. But God not only sees and remembers, He also forgives and forgets if we come to Him in repentance and confession. The Lord promises to do these things with our sins: Forgive them all (1 Jn. 1:9). Cast them into the sea (Mic. 7:19). Take them away (Isa. 6:7). Cover them up (Ps. 32:1). Blot them out (Acts 3:19). Put them away (Heb. 9:26). Remember them no more (Heb. 8:12). We can’t hide our sins from God. So let’s confess them and accept His gracious forgiveness. By M.R. DeHaan O God, I have been guilty, I confess, Thy Spirit has at last my sins made known; Forgive me, Lord, and I will evermore Devote myself to Thee and Thee alone. —Smith God has an all-seeing eye—and an all-forgiving heart. Luke 12:3 "Accordingly, whatever you have said in the dark will be heard in the light, and what you have whispered in the inner rooms will be proclaimed upon the housetops. KJV Luke 12:3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. NET Luke 12:3 So then whatever you have said in the dark will be heard in the light, and what you have whispered in private rooms will be proclaimed from the housetops. CSB Luke 12:3 Therefore, whatever you have said in the dark will be heard in the light, and what you have whispered in an ear in private rooms will be proclaimed on the housetops. ESV Luke 12:3 Therefore whatever you have said in the dark shall be heard in the light, and what you have whispered in private rooms shall be proclaimed on the housetops. REB Therefore everything you have said in the dark will be heard in broad daylight, and what you have whispered behind closed doors will be shouted from the housetops. Accordingly, whatever you have said in the dark Job 24:14,15; Eccl 10:12,13,20; Mt 12:36; Jude 1:14,15 will be heard in the light - The houses in Judea being flat-roofed, with a balustrade round about, were used for the purpose of taking the air, sleeping, and prayer, and, it seems, for announcing things in the most public manner. So among the Turks, a crier announces the hours of public worship from the minaret or tower of the mosque. what you have whispered in the inner rooms will be proclaimed upon the housetops Mt 10:27 Luke 12 Resources - Multiple Sermons and Commentaries Luke 12:1-3 The Leaven of Hypocrisy - Greg Allen Luke 12:1-12 Confessing or Denying Christ? - Steven Cole Luke 12:1-7 A Certain Cure for Hypocrisy, Part 1 - John MacArthur Related Passages: Matthew 10:27+ “What I tell you (DISCIPLES) in the darkness, speak in the light; and what you hear whispered in your ear, proclaim upon the housetops. COMMENT- During New Testament times Jewish rabbis would often train their students to speak by standing beside them and whispering in their ears. What the student heard whispered he would then speak aloud. What the Lord has, in effect, whispered in our ears through His Word we are to speak aloud to the world, holding nothing back. What the Lord has made known to us, we are to make known to others. (See Matthew Commentary) WHAT YOU SAY NOW WILL BE HEARD Accordingly, whatever you have said in the dark will be heard in the light - Note other version translate accordingly as more of a term of conclusion, a conclusion based on the previous truth in Lk 12:2 (see other versions above). The question in this passage is to whom does "you" refer. Most like John MacArthur favor Jesus is speaking primarily about the Pharisees writing "What hypocrites try to hide in the darkness is clearly visible to God." Of course given the fact that the disciples (and we today) were also vulnerable to hypocrisy (See Peter and Barnabas in Gal 2:13+), this warning applies to everyone. But in context Jesus had clearly focused His laser beam on the religious leaders with 6 caustic woes, 6 cursings, all related to hypocritical words or actions. (Luke 11:42 Luke 11:43 Luke 11:44 Luke 11:46 Luke 11:47 Luke 11:52). That said, I would agree with MacArthur that the warnings in this section are primarily directed to the Pharisees and Scribes (Lawyers). I Howard Marshall says that "Luke refers to what people say in the dark, i.e. in secret, whereas Matthew refers to what Jesus says to the disciples secretly. The rather artificial use of light/darkness suggests a link with the similar pattern of sayings in Mk. 4:21f. (F. Hahn (as in 8:16–18 note), 120f.). The saying is applied in the present context to the Pharisees....In Lk. what is said secretly by men will be made known publicly; secrets will not remain hidden. In Mt., however, the disciples are commanded to proclaim openly what they have learned secretly; the gospel must be spread and made known. (See Luke Commentary) Darrell L. Bock agrees writing "This figure of speech describes our most private practices. This is a classic reversal theme: the most private of acts and utterances become the most public. It is this exposure that makes hypocrisy useless in the long run and the heroic deed done in private an object of admiration eventually. The contrasts are strong: darkness versus light and private whispering versus public preaching. Bob
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MacArthur adds "The truth of what you are is going to come out and hypocrites will be seen for what they really are and especially if they name the name of God and the name of Jesus Christ. How horrible will be their judgment. Fear God because you can't hide anything from Him." (A Certain Cure for Hypocrisy) And what you have whispered in the inner rooms will be proclaimed upon the housetops - Whispered is a Greek idiom "spoken in the ear." And so again we see that Jesus uses another figure to show how futile it is to think we can hide what we say from the omniscient God simply by "whispering!" This is a dramatic picture for the housetops of those days were flat, so standing on them and proclaiming what one said that he thought no one heard would in fact be clearly heard by all. Hypocrites will one day be seen for what they really are. The inner rooms - In Jesus' day most houses were made of dirt which could be easily dug through allowing thieves to steal. To minimize this risk, an inner room was often built in the middle of the house away from the outer wall and this is where one might keep valuables. It was also a great place to "whisper" if you did not want anyone to hear! Jesus said, "The secrets of these rooms would be proclaimed one day from the housetops." NET Note explains that proclaimed from the housetops "is an idiom for proclaiming something publicly. Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below." (Luke 12) Mattoon on housetops - This was a common practice in that time. Proclamations by local governors or masters from the housetops, in towns or on farms, continue even in our time. These governors proclaimed their commands from the roof to those under their authority. Masters would make announcements to their workers when they returned from the fields. The key point here is the fact that evil will be exposed one day. Nothing is hidden from the Lord. This train of thought runs all throughout the Bible. (Rod Mattoon - Treasures from Luke) In fact in Matthew 10 Jesus directed His 12 disciples (Mt 10:1) to proclaim their message (Good News) from the housetops: Therefore do not fear (aorist imperative see our need to depend on the Holy Spirit to obey) them, for there is nothing (oudeis - absolutely nothing) concealed that will not be revealed, or hidden that will not be known. 27 “What I tell you in the darkness, speak in the light; and what you hear whispered in your ear, proclaim upon the housetops. (Mt 10:26-27+) Darrell L. Bock - This figure of speech describes our most private practices. This is a classic reversal theme: the most private of acts and utterances become the most public. It is this exposure that makes hypocrisy useless in the long run and the heroic deed done in private an object of admiration eventually. The contrasts are strong: darkness versus light and private whispering versus public preaching. (Luke 9:51-24:53 Baker Exegetical Commentary) Mattoon applies this section - May we heed the warning of Jesus and look out for the leaven of hypocrisy. We can do this by scrutinizing our own actions closely, making sure our walk matches our talk. Be sure to not be harsh or hard with other people and their faults. Be swift to admit your mistakes when you make them. Look out for the leaven. (Rod Mattoon - Treasures from Luke)
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MacArthur says that "Escaping hell starts with honoring God...."Fear the One who after He has killed has authority to cast into hell." Fear or honor; this is where it starts, folks. God must be honored. God must be feared. Let me tell you what hypocrites are like. They don't fear God, they fear men. And they live their lives to please men. They live their lives for the outside, which is visible and not the inside, which is invisible. Stop fearing men and start fearing God. And why should you fear God? Three reasons. Number one, God will uncover what is hidden. God will uncover what is hidden. (Lk 12:2) (A Certain Cure for Hypocrisy)
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MacArthur adds - In the Tribulation, most people will already be familiar with the gospel through the preaching of the 144,000, the two witnesses, and other believers. But Jesus declared that before the end comes the whole world will hear the gospel of the kingdom (Matt. 24:14). The preaching of this angel will reach any who still have not heard the gospel message. As earth's darkest hour approaches, the angel will proclaim the good news that it is not too late. There is still time to repent before God's judgment resumes....He (THE ANGEL IN MID-HEAVEN) will call the people of the world to change their allegiance from the beast to the Lamb. He will urge them to no longer fear, reverence, and worship Satan and Antichrist, but instead to fear, reverence, and honor God by turning to His Son. As the sovereign ruler of the universe, God alone—Father, Son, and Holy Spirit—has the right to be worshiped (Rev 19:10; 22:9; Isa. 42:8; 48:11; Matt. 4:10). (See context Revelation Commentary) Tony
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MacArthur notes that "Some people say that hell just means the grave and that God has the authority to cast you into the grave. Don't fear men who can just kill you, fear God who can kill you and cast you into the grave. That's nonsense because if there is no hell, and there is no eternal torment, then God can't do anything to you that man can't do. (A Certain Cure for Hypocrisy, Part 1) Rod Mattoon - The one with power to determine your eternal destination deserves your focus. God alone has authority over eternity. All that men can do is kill the body, but God can condemn the soul! Since He is the final Judge, and He judges for eternity, it is logical that we put the fear of God ahead of everything else. The Bible makes it clear that those who die without Christ in their heart and faith in Him for their salvation are destined for eternity to suffer in this terrible place of torment. (Rod Mattoon - Treasures from Luke) Steven
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MacArthur notes that "one further reason to fear God (ED: AND NOT FEAR MAN), nothing escapes His knowledge....Sparrows were little tiny birds that the poor picked up, caught in nets and ate, plucked them, skinned them, roasted them and ate them like tiny little hors d'oeuvres and they fed the poor. They were so cheap you could buy five for two cents. In Matthew it says they were two for a penny. So what happened is for two pennies you got an extra one thrown in, two for a penny, or five for two pennies. A penny was one-sixteenth of a day's wage, a denarii, is called an assarion. It was a copper Roman coin. They were cheap food for the poor. Nobody cared about sparrows. The only reason the poor cared about sparrows was they could eat them. If there was anything you'd think God wouldn't bother Himself about it would be sparrows. Couldn't there be one sparrow somewhere on the planet that God didn't know about? No. No. And if He knows about sparrows, He knows about you. In fact, in Matthew 10:29 it says that He knows when the sparrow falls and that word can mean “hops.” He not only knows every sparrow but He knows when every sparrow hops." (A Certain Cure for Hypocrisy, Part 1)
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MacArthur- God even knows the very hairs of your head and they are all numbered: One, two, three, four, and with some of you He runs out pretty quickly, right? The average is 150 thousand hairs. That's average. And I'm a little shy of that and so are some of you, but six billion people on the world, you can do a little math and find out how many numbers God has to keep everybody's hair. And what about when one falls out, does He catch that? If it is, He knows it. He doesn't acquire information. What's the point of saying that? The point of saying that is: Look, you better fear God because He knows everything, everything, absolutely everything. Back in the Old Testament, 1 Samuel 14:45, 2 Samuel 14:11, 1 Kings 1:52 is a familiar Old Testament phrase, "Not one hair of your head shall fall." By the way, that same phrase is in Luke 21:18, same thing about the hairs of your head. "Yet not a hair of your head will perish." That was God's way of saying when judgment comes, I'll protect you. I'll protect you. You'll also find it in Acts 27:34. God knows every hair on every person on the planet. He knows the minutest, most inconsequential details because if it is, He knows it. So don't think somehow you don't need to fear God because in the end something will slip by. Ah, it won't slip by. The truth will be uncovered, hell awaits the hypocrite, and God knows everything. (A Certain Cure for Hypocrisy, Part 1) Do not fear (phobeo) you are more valuable (diaphero) than many sparrows - Jesus says in Lk 12:5, "Fear Him," and in this verse "Do not fear." The point is that you have feared God, then don't fear men because you are of more value than many sparrows. The implication is "Be fearless, trusting." Do not fear is a present imperative with a negative calling for the hearers to depend on the Holy Spirit to obey. Malachi 3:16-17+ Then those who feared the LORD spoke to one another, and the LORD gave attention and heard it, and a book of remembrance was written before Him for those who fear the LORD and who esteem His name. “They will be Mine,” says the LORD of hosts, “on the day that I prepare My own possession, and I will spare them as a man spares his own son who serves him.” Comment: Note that this great promise is in the context of Mal 3:1-4 where it says "who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire and like fullers’ soap." Malachi 3:16-17 tells us who can stand. Those who fear the LORD! Malachi 4:1+ “For behold, the day is coming, burning like a furnace; and all the arrogant and every evildoer will be chaff; and the day that is coming will set them ablaze,” says the LORD of hosts, “so that it will leave them neither root nor branch.” 2“But for you who fear My name, the Sun of Righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall. MacArthur - Don't be afraid. If you are fearing God, don't fear. He knows everything and He knows you are His. If you are not His, time to fear God, who will uncover the truth, who will sentence you to hell, and who knows everything.
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MacArthur adds that "Everyone is an inclusive term that gives a sober warning to all would-be and all professing believers for careful self-examination. A person's willingness to confess Christ before men determines Christ's willingness to claim that person before His Father. Paul eagerly confessed, "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes" (Ro 1:16). He was not ashamed to acknowledge the person and work of Christ because His is the only message that offers salvation and hope to a corrupt and dying world." (See context Matthew Commentary) Barton - God sent his Son to die for people worldwide, and salvation is offered to all people. But individuals still must choose whether or not to accept God’s offer. Jesus clearly explained, “Everyone who acknowledges me before others (that is, those who publicly confess their faith in and allegiance to him), the Son of Man also will acknowledge before the angels of God.” The person who acknowledges faith in Jesus can trust that Jesus will acknowledge him or her as his own in heaven. On the other hand, the person who denies his or her relationship to Jesus will, in turn, face denial by Jesus in heaven. (See Life Application New Testament Commentary) Phillip Ryken - With these words, Jesus again puts our relationship with him into eternal perspective. He summons us to the tribunal of heaven, where the greatest of all judges holds court with all his angels. Then Jesus connects what he will say about us at the final judgment to what we say about him here on earth, teaching a fourth lesson in courageous Christianity: I am unafraid and unashamed when I know that if I stand up for Jesus now, Jesus will stand up for me later. To acknowledge Jesus before men is to be open and honest about our total life-commitment to him as our Savior and our Lord. It is to show that we are Christians by the things that we do and we say. It is to work for Christ, play for Christ, and witness for Christ in our daily lives. It is to make a verbal confession of our faith, both inside and outside the church. The Scripture says, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Rom. 10:9). To confess Christ is to do all these things regardless what persecution or opposition we may suffer. Jesus has promised that if we do this, then he will acknowledge us at the last day. What comfort this brings to the soul! When we stand before God for judgment, all of our secrets will be revealed. We will be condemned by the law, condemned by our sin, and condemned by Satan himself. But if we confess Christ, then the very Son of God will rise to our defense. He will testify that we belong to him by faith. He will claim that through his death on the cross he has taken our shame upon himself and fearlessly paid the full penalty for our sin. He will plead for his Father to declare us righteous in his sight. And he will win our case, because his appeal will be based on God’s own justice and mercy. The very justice of God will demand our justification. (Luke Reformed Expository Commentary) Moody Bible Commentary - To confess is more than just a "cold recitation of words" but it is an active acknowledgment—by life and word—that "Jesus is Lord" of one's life. Three reasons are offered to encourage disciples to confess Christ: one, there is "the principle of reciprocity"—that is, if we desire Christ to confess us (acknowledge us as rightfully belonging in heaven—before the angels Lk 12:8b) we must confess Him before men (Lk 12:8-9). Two, there is the problem of blasphemy against the Holy Spirit (Lk 12:10). This appears to be a case of willfully denying the revealed truth about Christ—that is, unbelief. A "permanent rejection" (cf. Bock, Luke, 1143) of the Spirit revealed truth will not be—indeed cannot be—forgiven. Third, Jesus encouraged His friends to confess Him before men by reminding them of the promise of the Holy Spirit (Lk 12:11-12).(Moody Bible Commentary) MacArthur adds that "Confess means to affirm and agree with. It is not simply to recognize a truth but to identify with it. Even the demons, for example, recognize that God is one (James 2:19+), but they by no means confess God, because they are His implacable enemies. We do not confess Christ simply by acknowledging that He is Lord and Savior but by acknowledging and receiving Him as our Lord and Savior." (See context Matthew Commentary) NET Note - This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see Lk 22:69; Acts 10:42–43; 17:31. (Luke 12) Parallel passage in Matthew Matthew 10:32; 33+ “Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven. 33 “But whoever denies Me before men, I will also deny him before My Father who is in heaven. Comment - Be very careful of what you read in the commentaries by some well known evangelical writers, some of whom claim that Jesus is not referring to believers but to disciples. The implication is that disciples can choose to deny him and that the punishment is loss of their rewards. Is that really what Jesus is saying here? Do you see Jesus make any statement about rewards? There is none. This genre of teaching can take a soul to hell in a heartbeat (literally their last heartbeat)! Why? Because they think (1) this passage does not apply to them because they are simply on the first tier so to speak ("believers") and not on the upper tier ("disciples"). (2) To reiterate, this passage makes absolutely no mention of rewards or loss of rewards as some evangelical commentaries falsely teach. Jesus is not warning about loss of rewards but about the loss of eternal life! And let's be crystal clear - every believer is a disciple. There is no stratification into believers and "super believers" (disciples). If an individual confesses Jesus, Jesus will confess them. But if an individual denies (not one time, but a continual denial) Jesus, Jesus will deny them! He could not have been much clearer. To change His clear meaning is to twist the Scripture and potentially give a "professor" of Christ a false sense of security that he can continually deny Jesus (e.g., as manifest by a lifestyle of continual, habitual sin) and still get into Heaven! Before the angels of God - In Mt 10:32 Jesus says Jesus will confess them before His Father Who of course is surrounded by the angels in Heaven. So the sense is the same. Confesses (acknowledges) (3670)(homologeo from homos = one and the same or together with+ lego = to say; confess from con = together, fateor = to say.) literally means to say the same thing as another and so to agree in one's statements with, to acknowledge, to admit the truth of (an accusation). This verb is used to describe the men in Titus 1:16+ who "profess (homologeo in the present tense) to know God" indicating this is continually their confession. The problem is that they counter their confession with a continual denial of Him by their deeds continually "deny" God (arneomai in the present tense)! Yes, we are to confess Christ (Ro 10:9-10-note), but if our life (works) does not authenticate or back up our words, then our words are a lie and we are still dead in our trespasses and sins. C H
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MacArthur asks "What does it mean to confess and be confessed, to deny and be denied? people, this is the basic message that needs to be preached in every place where Jesus Christ is named, this is a message that calls so called Christians to self‑examination. It is a message that says look at yourself...are you confessing or...are you denying? For your eternal destiny depends on that." (The Hallmarks of Discipleship) 1Jn 2:23+ Whoever denies (arneomai present tense = continually denies) the Son does not have the Father; the one who confesses the Son has the Father also. But - term of contrast. Here Jesus is clearly contrasting confession of Him versus denial of Him before men.
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MacArthur explains "Anyone denying the true nature of Christ as presented in the Scripture is an antichrist (cf. 1Jn 4:3; 2Th 2:11). The denial of Christ also constitutes a denial of God Himself, Who testified to His Son (1 Jn 5:9; Jn 5:32-38; 8:18)." Charles Ryrie adds "To deny the Son makes it impossible to become part of God's family and have God as Father." (Ryrie Study Bible) The lesson is that you need to be an Acts 17:11+ Berean when reading commentaries!
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MacArthur - A Conscience Captive to God's Word) At that towering moment Luther's massive fear of God freed him from the smaller fear of men! (Pr 29:25) Let me ask, "Are your fears keeping you from serving the Lord or standing up for Him?" If so, it does not have to be this way. Spend time with the Lord in prayer and His Word and you will find the encouragement and strength you need to live for Him. (Rod Mattoon - Treasures from Luke) Luke 12:13 Someone in the crowd said to Him, "Teacher, tell my brother to divide the family inheritance with me." KJV Luke 12:13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. NET Then someone from the crowd said to him, "Teacher, tell my brother to divide the inheritance with me." Teacher, tell my brother to divide the family inheritance Luke 6:45; Ps 17:14; Ezek 33:31; Acts 8:18,19; 1 Ti 6:5 Luke 12 Resources - Multiple Sermons and Commentaries Luke 12:13-21 How To Be Really Rich - Steven Cole Luke 12:13-21 The Rich Fool - John MacArthur A QUESTION ABOUT THE FAMILY INHERITANCE Jesus has been addressing the disciples in Luke 12:13, but now switches to address a man in the crowd. So clearly the crowd was in earshot of what He had been telling His disciples, but this man is not worried about persecution but about personal treasure! Someone in the crowd said to Him - The NAS does not translate the Greek de, which the NET Bible translates as then which helps "indicate the implied sequence of events within the narrative." NLT also has "Then someone called from the crowd." (Luk 12:13NLT) David Guzik Obviously, Jesus’ previous words about the need for full commitment and God’s care for us didn’t penetrate this man’s heart. He felt he needed to fight for what was his. William Hendriksen helps see this "interruption" from the crowd in context - 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." The person who made this request could think of only one thing: the inheritance! He was convinced that he was being cheated. (Borrow Exposition of the Gospel of Luke)
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MacArthur - This man was indifferent to the profound spiritual truths which the Lord was communicating and eager only to fulfill his own selfish desires. Driven by his crass materialism and growing tired of waiting impatiently for Jesus to finish, he interrupted Him. His request, although inappropriate under the circumstances, was not unusual. By calling Jesus teacher (didaskale) the man acknowledged Him to be a rabbi, and rabbis routinely arbitrated such civil and family disputes. His request that the Lord tell his brother to divide the family inheritance with him suggests that his brother was also present. No details are given about the man’s motives or the legitimacy of his claim under the Old Testament laws of inheritance (cf. Num. 27:1–11; Deut. 21:15–17). In any case, he was not asking Jesus to weigh his claim on its merits, but rather to arbitrarily rule in his favor. (See Luke Commentary) NET Note on Tell my brother - In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation. (Luke 12) Keathley - The law of primogeniture says (Num 27:1-11 Deut 21:15) that the first born gets a double portion. If you had two brothers, you divided the estate three ways and the oldest got two parts. So guess which son this is. He is the youngest son. If he is asking this, what does that tell us about his father? His dad has just died. That will set us up for a very significant part of the parable. This shows that he is greedy. From here on we will refer to him as the greedy brother. The greedy brother is not following the ideal of living in harmony with his brother. Ps 133:1says, “How good and pleasant it is when brothers live together in unity!” I would assume this man knew the Scriptures but did not care. The greedy brother treasured riches more than his relationship with his brother. He did not love people. (Parable of the Rich Fool) Steven
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MacArthur - This text of Scripture has been called, “The Rich Fool.” It could be called, “The Doom of the Materialist.” Crawford - The parable of this wise and successful businessman has been one of the most fruitful sources of solemn, searching warnings to careless sinners who live for time and forget eternity....The man in the parable is called a rich farmer, but every successful farmer is also a successful businessman, so whether he worked the fields, or was the owner of fields worked by others, the crops were so abundant that his storage was insufficient to the point of requiring new barns. The verb euphoreo ("brought forth plentifully") is used only here in the NT, but from it has been derived the English word euphoria which means to be in high spirits or have a feeling of great well being. (What the Bible teaches – Luke) The land of a rich (plousios) man was very productive (euphoreo) - It bore good crops. The yield was good. Who gave the good yield? The good God. Very productive gives us our English euphoria which is fitting as undoubtedly such a crop caused him to be euphoric! As Warren
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MacArthur - Failing to consider his own mortality left him to contemplate bitterly the materialist’s worst nightmare, aptly expressed by Solomon: Thus I hated all the fruit of my labor for which I had labored under the sun, for I must leave it to the man who will come after me. And who knows whether he will be a wise man or a fool? Yet he will have control over all the fruit of my labor for which I have labored by acting wisely under the sun. This too is vanity. (Eccl. 2:18-19; cf. Ps 39:4-6; 90:10; 103:15-16) Fool (878)(aphron from a = without + phren = understanding, means originally meant diaphragm and was regarded as the seat of mental and spiritual activity, then mind or understanding) is literally a lack of sense, reflection, understanding or reason. Aphron is one who does not use his rational powers. Aphron describes one not employing his understanding especially as it relates to practical matters. It means lack of good judgment and can refer to folly in action. It can express a reckless and inconsiderate habit of one's mind. Related ideas inherent in aphron are not using common sense, mindless or unmindful of the consequence of a thought or action, acting rashly. The aphron is not a dim-witted person or clown (as in ‘play the fool’), but in secular Greek was the person who had lost the correct measure of himself and the world around him. He was one who lacked prudence (= the ability to govern and discipline oneself by the use of reason and includes the idea of acting with or showing care and thought for the future) Soul (5590)(psuche from psucho = to breathe, blow, Eng = psychology, "study of the soul") is the breath, then that which breathes, the individual, animated creature. However the discerning reader must understand that psuche is one of those Greek words that can have several meanings, the exact nuance being determined by the context. In the present context soul speaks of the man's life. (Click an excellent article on Soul in the Evangelical Dictionary of Biblical Theology; see also ISBE article on Soul) Required (demanded)(523)(apaiteo from apó = again + aitéō = to ask) means generally to demand or desire. More specifically apaiteo refers to property (stolen or borrowed) and is a demand to get it back, to ask again or to require (Lk 6:30). Apaiteo is used of stewards in 1 Cor 4:2 who are required to be faithful. Figuratively apaiteo conveys the sense of one's life as if it were a loan from Who demands it back (Lk 12:20 - see Zodhiates below). To recall, demand back, legal exaction of a demand or legitimate claim (Deut. 15:2, 3). Zodhiates - To require, ask again (Luke 6:30, our Lord teaches here that it is better to be master of your emotions than of your possessions). To require, demand again in Luke 12:20 is in the 3d person pl., apaitoúsin, "they require thy soul of thee" (a.t.). The phrase "they require" must be understood as a reference to the three Persons of the Triune God (Luke 6:38; 12:48; Sept.: Deut. 32:39; 1 Sam. 2:6; 2 Kings 5:7). Life must be viewed as a loan from God due to be returned to Him at death. (Ibid) Gilbrant - This verb actually is a combination of two words, the preposition apo, “from,” and the verb aiteo, “ask.” Compound verbs such as apaiteō often indicate a general pattern in classical Greek of adding strength to a word by prefixing a preposition. This particular expression had an active meaning of “demanding an account, exacting something due from someone, demanding back what was stolen, calling in debts.” It also had the passive use of “having something demanded by someone else” (see Stahlin, “apaiteō,” Kittel, 1:194). Koine Greek usage continued to demonstrate that the item demanded could be a loan or stolen property. More importantly, the term contained the concept of life being a loan from God. Sometimes it even expressed the idea of a desire. Septuagint Usage - Except for two instances in Neh 5:7, the Hebrew behind apaiteō is nāghas, “to ask for repayment” (often by force), or “a despot.” Each of these two meanings is found in apaiteō. Isaiah referred to the “rod of their oppressors” (Isaiah 9:4; cf. 14:4). In a different usage Deuteronomy instructed the creditor that he should not demand repayment (apaiteō) of his brother (15:2), although this did not apply to foreigners in the land (Deuteronomy 15:3). The practice referred to here was to occur at the end of every 7 years according to Deuteronomic legislation (at the conclusion of 7 sabbatical years [49 years], beginning with the 50th year, the Year of Jubilee was celebrated [cf. Exodus 21:2; Leviticus 25:1-55]). New Testament Usage - The New Testament brings to the forefront the concept expressed in the word apaiteō. Jesus, in His Sermon on the Mount, instructed His disciples to give to those who asked for something, without expecting anything in return (Luke 6:30). More importantly, He reminded His followers of the necessity of realizing life is a gift from God that He may choose to require at any time (Luke 12:20). The wise person will consider carefully the transitory nature of earthly life. (Complete Biblical Library) Apaiteo - 4x in 4v - Lk 6:30, 12:20, 48, 1 Cor 4:2. Uses 9x in 8v in the Septuagint - Deut. 15:2; 15:3; 2 Chr. 36:4; Neh. 5:7; Isa. 3:12; 9:4; 14:4; 30:33 The story of Esther, Mordecai and Haman is an illustration of the principle in this passage... Esther 5:11+ Then Haman recounted to them the glory of his riches, and the number of his sons, and every instance where the king had magnified him and how he had promoted him above the princes and servants of the king. Esther 8:1+ On that day King Ahasuerus gave the house of Haman, the enemy of the Jews, to Queen Esther; and Mordecai came before the king, for Esther had disclosed what he was to her. 2 The king took off his signet ring which he had taken away from Haman, and gave it to Mordecai. And Esther set Mordecai over the house of Haman. ILLUSTRATION - Robert Morgan shared this incident in his life about the power of Christ to change a person: The first time I visited Chicago, I searched out the Old Pacific Garden Mission and asked a worker to show me around the mission. To my surprise, he grabbed my arm and pulled me out the door after him. "Here," he said, stuffing my hands full of New Testaments, "you can see the Mission later." It was during the height of the Vietnam War, and young soldiers were pouring into Chicago in waves. I spent the rest of the evening at the train station, giving out literature, evangelizing soldiers, and inviting them to the Old Pacific Garden Mission—the granddaddy of all urban rescue missions.' The Pacific Garden Mission boasts of thousands of stories of men and women who have been "unshackled" by its message. An older man, for example, nicknamed "Sunshine" Harris, spent most of his life on Chicago's streets, living on stale wine and cigarette butts. I met a few men like this on the streets of Chicago in the early 1970's. Mr. Harris wandered in and out of the Mission, and one day someone there gave him a New Testament. As he flipped through its pages, his eyes fell on Luke 12:20, "Thou fool, this night thy soul shall be required of thee...." Sunshine angrily snapped the book shut, but later wanted to read the verse again. When he couldn't find it, he grew furious. Unwilling to be stymied, he started in Matthew 1:1, with the genealogies of Christ, and kept reading until he finally found Luke 12:20. Rereading the parable, he noticed that it spoke of a rich man, and Sunshine knew he was poor, but that didn't seem to matter. The story spoke to him, and that evening, when the invitation was given at the Mission, he raised his hand and a lady led him to the Lord Jesus Christ. The year was 1899, and Sunshine was 71 years old. He spent the rest of his life, night after night, working at the Old Pacific Garden Mission and telling everyone who would listen how Christ had changed his life. Because of Christ, he was marching to the drum beat of a different drummer. What drummer are you marching to in your life? Life's Final Deadline Read: Luke 12:16-21 Prepare to meet your God. —Amos 4:12 We’re all confronted with deadlines. Bills must be paid, licenses renewed, tax returns filed— the list goes on and on. One deadline, though, is of supreme importance. It’s one we all will face. The Bible says, “It is appointed for men to die once, but after this the judgment” (Hebrews 9:27). Except for believers who are living when Jesus returns (1 Thessalonians 4:16-17), everyone will die. And all people from the beginning of history will stand before God in judgment. How foolish to neglect the preparation necessary for this inevitable accounting! In Luke 12, Jesus told a parable of a rich man who planned to build bigger barns to store all his earthly goods so he could live out his days in pleasure and ease. But God unexpectedly announced, “Fool! This night your soul will be required of you” (Luke 12:20). His ultimate deadline had arrived. If you believe that Jesus lives, you don't need to fear death. You Fool! Luke 12:16-21 The fool has said in his heart, “There is no God.” —Psalm 14:1 It seems to me rather contradictory that Jesus, who was so gentle at times (Matt. 19:13-15), would call some people fools. Yet, as recorded in the Gospels a number of times, our Lord used this derogatory term to describe those He spoke about—especially the Pharisees (see Matt. 23:17-19; Luke 11:39-40). Jesus also used the word fool in a parable after warning a man about coveting (Luke 12:13-21). What made him foolish is not the fact that he built bigger barns to store his abundant harvest (vv.16-18). It would have been more foolish of him to leave it out in the fields where inclement weather would spoil it. Nor was he foolish because of his thought that this unexpected windfall was enough to last him a long time (v.19). After all, we are urged to follow the example of the ant in “storing up” the harvest (Prov. 6:6-8). What made the man foolish? He left God out of the picture. He was called a fool because he failed to realize that his life was in God’s hands. While he was planning carefully for his comfortable life on earth, he failed to plan for eternity and store up treasures in heaven (Matt. 6:20). Oh, why not turn while yet you may; Too late, it soon will be— A glorious life you may possess Throughout eternity. —Anon. He is no fool who gives what he cannot keep to gain what he cannot lose. —Jim Elliot ILLUSTRATION OF A FOOL - The story is told of a prosperous, young investment banker who was driving a new BMW sedan on a mountain road during a snowstorm. As he veered around one sharp turn, he lost control and began sliding off the road toward a deep precipice. At the last moment he unbuckled his seat belt, flung open his door, and leaped from the car, which then tumbled down the ravine and burst into a ball of flames. Though he had escaped with his life, the man suffered a ghastly injury. Somehow his arm had been caught near the hinge of the door as he jumped and had been torn off at the shoulder. A trucker saw the accident. He pulled his rig to a halt and ran to see if he could help. He found the banker standing at the roadside, looking down at the BMW burning in the ravine below. "My BMW! My new BMW!!" the banker moaned, oblivious to his injury. The trucker pointed at the banker's shoulder and said, "You've got bigger problems than that car. We've got to find your arm. Maybe the surgeons can sew it back on!" The banker looked where his arm had been, paused a moment, and groaned, "Oh no! My Rolex! My new Rolex!!" (Rod Mattoon - Treasures from Luke) An Uncertain Future Read: Luke 12:13-21 You do not know what will happen tomorrow. —James 4:14 The patriarch Isaac was an old man when he said, “I do not know the day of my death” (Genesis 27:2). That is true of us whether we’re young or old. We never know when the thread of life is going to be broken. This fact was vividly illustrated by something that happened in France in 1965. A lawyer, Andre-Franois Raffray, agreed to purchase the apartment of Jeanne Louise Calment in the city of Arles. Theirs was a legal arrangement under which he, then age 47, agreed to pay Mademoiselle Calment, then age 90, $500 a month for the right to move into her splendid apartment when she died. What a bargain! Or so he thought. She went on living for 32 more years, while he lived for only 30. He died at 77, after paying $184,000 for an apartment he never occupied. His widow and heirs had to continue paying Mademoiselle Calment the agreed monthly payment until she died—at age 122! On her 120th birthday she had commented, “In life, one sometimes makes bad deals.” If you know Christ as Savior, you can face the future with joy. Traveling Light—Luke 12:20 Many vacation travelers take along too much stuff. They pack more shoes, clothes, and gadgets than they will ever need. Their mindset is, “I’d better not forget anything because I can’t go home and get it.” They would be better off if they asked, “How much can I get along without?” They often end up dragging around heavier-than-necessary suitcases. Some people even purchase so many new items on vacation that they have to leave some of their other stuff behind in the hotel. We’re inclined to accumulate far too many possessions on our journey through life. We’re bombarded with ads that urge us to purchase things we “just can’t live without.” So we buy more and more and more. The rich man in Jesus’ parable (Luke 12:13-21) may have been dreaming about all the good things he could acquire because he had a great crop. He said he would build bigger barns, and he would spend his time eating, drinking, and partying. But God told him, “Fool! This night your soul will be required of you; then whose will those things be which you have provided?” (v.20). If we pursue mere earthly gain, We choose a path that ends in pain; But joy will stay within the soul When we pursue a heavenly goal. —D. De Haan Life is more than the things we store. What's Inside Read: Luke 12:13-21 The things which are seen are temporary, but the things which are not seen are eternal. —2 Corinthians 4:18 A third-grader was asked to write an essay on the subject of the human body. He submitted this masterpiece: “Your head is kind of round and hard, and your brains are in it and your hair is on it. Your face is in front of your head where you eat and make faces. . . . Your stummick is something that if you don’t eat often enough it hurts, and spinach don’t help none. . . . Your arms you got to have to throw a ball with and so you can reach the butter. “Your fingers stick out of your hands so you can throw a curve and add up rithmatick. Your legs is what if you don’t have two of, you can’t run fast. Your feet are what you run on, and your toes are what always get stubbed. And that’s all there is of you, except what’s inside, and I never saw that.” In a different sense, the rich farmer in Luke 12 also was unable to see “what’s inside.” He thought he had “the good life.” He was dead wrong. What we put in barns or closets or garages do nothing for the soul. Have you thought of where you're going When this earthly life is past? Will the seed that you are sowing Bring a harvest that will last? —Jacobsen Life is more than the stuff we store. Soul Goal Read: Luke 12:16-21 What will a man give in exchange for his soul. —Matthew 16:26 Rose Martin loved her Corvair. The low-slung, rear-engine vehicle was a popular model in the 1960s until consumer advocate Ralph Nader denounced it as a casket on wheels. Rose ignored his warnings and drove it around her hometown in Rhode Island for 36 years. She kept it functioning—no matter what the cost. So when she died in May 1998, her relatives and friends were not surprised by her desire to be buried in her cherished white Corvair. Most of us don’t feel that sentimental about our cars. In fact, we may even wonder why some people are so concerned about where and how their bodies will be buried. Even though it’s wise to give some thought to cemetery plots and funeral arrangements, such matters are insignificant compared with the concern we ought to have for our undying souls (Mt. 16:26). The rich man in Jesus’ parable had not been concerned about his soul and where he would spend eternity. Then one day God said to him, “Fool! This night your soul will be required of you” (Lk. 12:20). HOW TO BE SURE OF HEAVEN Admit that you don't deserve heaven (Rom. 3:23). Believe that Jesus is your only hope (Jn. 3:16; 14:6). Put your personal faith in Christ (Jn. 1:12; Rom. 6:23). What we go after here determines where we go hereafter. Be Prepared! Read: Luke 12:16-21 Prepare to meet your God. —Amos 4:12 The story is told of a nobleman who died very suddenly. Immediately his personal servant ran to tell the other servants of the household that their master was dead. He asked with gravity, “Where has he gone?” The servants replied, “Why, to heaven, to be sure.” “No,” said the man, “I am certain he has not gone to heaven.” Somewhat surprised, the others asked him how he knew their master had not gone to heaven. The man replied, “Because heaven is a long way off, and I’ve never known my master to take a long trip in his life but what he talked of it beforehand and made thorough preparation for it. And I never heard him say a word about this journey, nor ever saw him getting ready for it.” It’s true that we are saved by grace through faith in Christ—not by how much we talk about it (Eph. 2:8). Yet it’s strange when people think they’re going to heaven but never mention it nor read God’s Word. O to be ready when death shall come! O to be ready to hasten Home! And sweetly, gently, to pass away From earth's dim twilight into day. —Anon. Heaven is a prepared place for a prepared people. On A Tight Schedule Read: Luke 12:16-21 What profit is it to a man if he gains the whole world, and is himself destroyed or lost? —Luke 9:25 Everyone who knew him agreed he smelled like success. He had made his mark in his field and was known in the community for his impressive gifts. He accomplished so much because of time management. He had his priorities: “God, family, and business”—not necessarily in that order, but they all had their place. His family recognized his schedule and dutifully fit into it. He had time for God too. Once a day he read a brief devotional—”God’s 60 seconds,” he called it. On Sunday, God got a whole hour. A secretary protected his time. No one saw him without an appointment. No one, until . . . “I’m sorry; he can’t be disturbed. He’s in conference.” Although she didn’t know it, she was right. He was in conference. God didn’t have an appointment, but He had crashed in anyway. What’s more, He had set the agenda for the meeting. “Loving husband . . . good provider . . . Christian benefactor” were some of the phrases spoken at the funeral. But God said, “Fool!” You've time to build houses and in them to dwell, And time to do business—to buy and to sell, But none for repentance or deep earnest prayer; To seek your salvation you've no time to spare. —Anon. Without a right view of eternity, we cannot know the real value of time. Life's Final Deadline Read: Luke 12:16-21 Prepare to meet your God. —Amos 4:12 We’re all confronted with deadlines! Bills must be paid, licenses renewed, tax returns filed—the list goes on and on. One deadline we all face is of supreme importance, however. The Bible says, “It is appointed for men to die once, but after this the judgment” (Heb. 9:27). Except for believers who are living when Jesus returns (1 Th. 4:16-17), everyone will die. And all people from the beginning of history will stand before God in judgment. How foolish to neglect the preparation necessary for this inevitable accounting! In Luke 12, Jesus told a parable of a rich man who planned to build bigger barns to store all his earthly goods so that he could live out his days in pleasure and ease. But God unexpectedly announced, “Fool! This night your soul will be required of you” (Lk. 12:20). His ultimate deadline had arrived. Life is uncertain, Death is sure; Sin the cause, Christ the cure. —Anon. Don't wait till the 11th hour to repent—you may die at 10:30! Luke 12:21 "So is the man who stores up treasure for himself, and is not rich toward God." KJV Luke 12:21 So is he that layeth up treasure for himself, and is not rich toward God. So is the man who stores up treasure for himself Luke 12:33; 6:24; Hosea 10:1; Hab 2:9; Mt 6:19,20; Ro 2:5; 1 Ti 6:19; James 5:1-3 and is not rich toward God Luke 16:11; 2 Cor 6:10; 1 Ti 6:18,19; James 2:5; Rev 2:9 Luke 12 Resources - Multiple Sermons and Commentaries Luke 12:13-21 How To Be Really Rich - Steven Cole Luke 12:13-21 The Rich Fool - John MacArthur THE TREASURE THAT MAKES POOR So is the man who stores up treasure (theaurizo) for himself - These words are the essence of selfishness, which describes the attitude of heart tht is concerned chiefly or only with yourself and your advantage to the exclusion of others. It is all about self. And when all is said and done all self has is self and selfishness to be contemplated for eternity where selfish desires will never be met! Don't be like the rich fool! Paul gives us the antidote for our natural, flesh driven selfishness Instruct them to do good, to be rich in good works, to be generous and ready to share, 19 storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed. (1 Ti 6:18-19) Bock points out the application of the parable first noting that "The parable does not condemn planning or wealth per se. Rather, Jesus’ complaint is against the person who takes wealth and directs it totally toward the self....Pilgrim (1981: 112) sees three errors: (1) hoarding one’s possessions, (2) assuming that life can be secured and measured by possessions, and (3) regarding property as one’s own." (Luke 9:51-24:53 Baker Exegetical Commentary )
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MacArthur comments that our "heavenly Father will sustain the lives of those who obey His Word until the end of their God-determined time. On the other hand sin may shorten that time from what it might have been (cf. 1 Cor. 11:29–30; 1 John 5:16)." (See Luke Commentary) NET Note on hour to his life's span - Or "a cubit to his height." A cubit can measure length (normally about 45 cm or 18 inches) or time (a small unit, "hour" is usually used although "day" has been suggested). The term helikia is ambiguous in the same way as pechus. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature. Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height. (Luke 12)
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MacArthur - In striking contrast to the lifeless gods of the pagans, our heavenly Father knows that we need these material things that the unregenerate so desperately seek. Not only does He know, He also sympathizes, and has unlimited resources and power to meet every need of His children. Understanding God’s fatherhood removes any legitimate cause for worry, fear, or anxiety. (Ibid) These things include food, drink, clothing, the essentials of life. Have you just lost your job and need a job? Guess what? God knows! This provides us with a great incentive to pray with confidence for our needs as Jesus taught in Mt 6:8-note. The psalmist reminds us that ... Just as a father has compassion on his children, so the LORD has compassion on those who fear Him. (Psalms 103:13)
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MacArthur - His willingness to obey that command (to sell) would not merit salvation but it would be evidence that he desired salvation above everything else, as a priceless treasure or a pearl of great value for which no sacrifice could be too great (see Mt 13:44-46). The ultimate test was whether or not the man was willing to obey the Lord. The real issue Jesus presented was, "Will you do what I ask, no matter what? Who will be Lord in your life, you or Me?" (See context The MacArthur New Testament Commentary) Charity (Alms) (1654)(eleemosune from eleemon = merciful from eleos = mercy, kindness, compassion) signifies mercy or pity particularly in giving alms. Jesus' emphasis is not so much on selling all your possessions but instead using your wealth to generously help those poorer than yourself. How are you doing in this area dear follower of Christ? (Lk 12:21-26). Eleemosune - 11v - alms(7), charity(3), giving(1) Matt. 6:4; Lk. 11:41; Lk. 12:33; Acts 3:2; Acts 3:3; Acts 3:10; Acts 9:36; Acts 10:2; Acts 10:4; Acts 10:31; Acts 24:17 Possessions (5225)(huparcho from hupó = under + árcho = begin or arche = beginning) means literally to begin under and then to exist, be present or be at hand. Huparcho denotes the continuance of a previous state or existence. It stresses the essence of a person’s nature, that which is absolutely unalterable, inalienable, and unchangeable. There is another sense meaning to be at one's disposal, one's possessions, property; means or resources (Mt 19:21; Lk 8:3; 11:21; 19:8; 1 Cor 13:3). Huparcho - 31v - been(2), being(9), belonging(1), exist(1), existed(1), gone(1), live(1), owned(1), possess(1), possessions(11), private means(1), property(1). Matt. 19:21; Matt. 24:47; Matt. 25:14; Lk. 7:25; Lk. 8:3; Lk. 11:13; Lk. 11:21; Lk. 12:15; Lk. 12:33; Lk. 12:44; Lk. 14:33; Lk. 16:1; Lk. 16:23; Lk. 19:8; Acts 3:2; Acts 3:6; Acts 4:32; Acts 4:37; Acts 7:55; Acts 8:16; Acts 16:20; Acts 17:29; Acts 22:3; Acts 27:21; 1 Co. 11:18; 1 Co. 13:3; 2 Co. 8:17; Gal. 1:14; Gal. 2:14; Phil. 2:6; Heb. 10:34 Make (aorist imperative - Do this now! Don't delay!)(4160) (poieo) has the basic meaning of to make something or do something. God never gives us a command without enabling us to fulfill the command, in this case to make "supernatural" (so to speak) money belts (as expl Money belts (905)(ballantion) refers to a purse or pouch, a money bag. The disciples were not to rely on earthly security in their ministry; rather, they were to make for themselves “ballantia which wax not old,” in heaven TDNT Abridged - Sometimes spelled balántion, this word means “pocket” or “purse,” especially for money. It occurs six times in the Lxx (Ed: only 2x in non-apocryphal Lxx = Pr 1:14, Job 14:17) and is used in later Judaism for money bag. All four NT instances are in Luke (Lk 10:4; 12:33; 22:35-36). The point in 10:4 (cf. Matt. 10:9; Mark 6:8) is that money is not to be taken for the journey, but while Matthew and Mark think of tying coins in the girdle, Luke has in mind a special purse. Hence renunciation of the security of settled life is demanded, as also in 12:33. The situation changes, however, with the death of Jesus (Luke 22:35-36). Ballantion - Used 4x in NT all by Luke. Matthew and Mark refer to the more primitive custom of tying coins into one’s girdle (zōnē) (Mt 10:9; Mk 6:8). Luke 10:4 “Carry no money belt, no bag, no shoes; and greet no one on the way. Luke 22:35 And He said to them, “When I sent you out without money belt and bag and sandals, you did not lack anything, did you?” They said, “No, nothing.” 36 And He said to them, “But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one. Wear out (become old) (3822)(palaioo from palaios = old not in point of time but old in terms of use, thus "worn out", antiquated, useless, outmoded; English "paleontology," etc.). When used in the active sense means to make old, to declare or treat as obsolete (as the Old Covenant which is caused to become old and obsolete, and hence no longer valid - see Hebrews 8:13-note). Palaioo - 3v become old(1), becoming obsolete(1), made...obsolete(1), wear(1). - Lk. 12:33; Heb. 1:11; Heb. 8:13 Unfailing (413)(anekleiptos from a = negates + ekleipo = fail which is used in Lk 16:9 of wealth "when it fails, Lk 22:32 =Jesus' prayer for Peter "that your faith may not fail"; Lk 23:45 "sun was obscured" or "failed") never failing, unfailing, inexhaustible. It is an adjective that describes that which can never decrease or cease to exist! In this context it clearly speaks of Christ's reward for good works wrought by wise use of the money in one's money belt (cf "Well done good and faithful slave" - Mt 25:21, 23, Lk 19:17). There are no uses of anekleiptos in the Septuagint. What a contrast between the "failing" sun (Lk 23:45) as the Saviour suffered and died on the Cross and the unfailing treasures of heaven! Gilbrant - The word anekleiptos is formed from the negating a (1) (an before a vowel) and ekleipō (1574), “fail.” It is found only in Luke 12:33 where it refers to the unfailing character of heavenly riches. In the apocryphal Wisdom of Solomon 7:14 it refers to wisdom as treasures that never fail and in Wisdom of Solomon 8:18 as infinite riches. (In these two passages the word used is aneklipēs, but it is equivalent in meaning to anekleiptos.) (Complete Biblical Library) Treasure (2344)(thesauros from títhemi = put, set) refers to the place where goods and precious things are stored for safekeeping and thus a repository (place, room, or container where something is deposited or stored), a treasure chest, a storehouse, a treasury. The second sense of thesauros refers to that which is stored up in the treasury or repository, figuratively spiritually valuable things stored up in heaven (Mt 6:19-21 Lk 12:33). Thesauros - 16v - Matt. 2:11; Matt. 6:19; Matt. 6:20; Matt. 6:21; Matt. 12:35; Matt. 13:44; Matt. 13:52; Matt. 19:21; Mk. 10:21; Lk. 6:45; Lk. 12:33; Lk. 12:34; Lk. 18:22; 2 Co. 4:7; Col. 2:3; Heb. 11:26 How can we store up treasures in heaven? Thief (2812)(kleptes from klépto = steal; kleptomaniac) is a stealer or thief who acts with stealth or subterfuge. Kleptes - 16v - Matt. 6:19; Matt. 6:20; Matt. 24:43; Lk. 12:33; Lk. 12:39; Jn. 10:1; Jn. 10:8; Jn. 10:10; Jn. 12:6; 1 Co. 6:10; 1 Thess. 5:2; 1 Thess. 5:4; 1 Pet. 4:15; 2 Pet. 3:10; Rev. 3:3; Rev. 16:15 Moth (4597)(ses) is from the larger division of order Lepidoptera (Moths, skippers, and butterflies all belong to this order for all have scale-covered wings) distinguished from butterflies by generally nocturnal activity and antennae which are not club-shaped. The moth larva in many cases spins a cocoon for the protection of the pupa or chrysalis, which is never the case with butterflies. In the Bible the clothes-moth (species of genus Tinea) are relatively tiny insects which lay eggs in woolen clothes upon which the larvae later feed (Most of us have personal experience with these little guys -- I remember getting ready to attend church one Sunday morning and when I put the nice pant I had a "holey" surprise, with several large irregular holes exposing my skin!). The moth larva feeds and composes a cocoon of its silk together with fibers of the wool it is eating, so that the color of the cocoon depends upon the color of the fabric! Only the larval stage injures clothing. Take my word for it - a significantly moth eaten garment is virtually beyond repair or at best must be re-knit which is not cheap! How much greater is the reward to which Jesus refers!!! Ses - 3v - Matt. 6:19; Matt. 6:20; Lk. 12:33 Destroys (present tense = continually destroys)(1311)(diaphtheiro from dia = intensifies meaning + phtheiro = to ruin, corrupt, spoil, shrivel, destroy, defile) (English = diphtheria) means to cause the complete destruction, to destroy, corrupt or decay utterly (through and through so to speak), to rot thoroughly, to ruin, to pervert utterly, perish. It always signifies a change for the worse. Diaphtheiro - 6x/5v decaying(1), depraved(1), destroy(2), destroyed(1), destroys(1). - Lk. 12:33; 2 Co. 4:16; 1 Tim. 6:5; Rev. 8:9; Rev. 11:18 ILLUSTRATION - A miser in Chicago was so suspicious of everybody that he would not trust his money in the bank, but buried it in his cellar. One night some thieves broke into the cellar and dug up every inch of sand and dirt until they found his box of gold and carried it away. The poor old fellow was nearly crazy over his loss. Unfortunately, the old man has many people following his example in the care of priceless treasures. How many there are today, who are laying away all their treasures in the sand and dirt of this earthly cellar, when Heaven's strong vaults are offered to them for their safe keeping. This issue is addressed here. (Mattoon) Joseph Stowell - LIFE IN THE LONG VIEW “—Luke 12:33 Most of us suffer from a dreadful case of shortsightedness. Psalm 73 tells us of Asaph, who, though he was a man of God, found that his “feet had almost slipped” when he envied the “prosperity of the wicked” (Psalm 73:2–3). This envy of those who had so much while they were so godless was only remedied in Psalm 73:16–17. He entered the sanctuary of the Lord and saw the wicked from God’s point of view: “It was troublesome in my sight until I came into the sanctuary of God; then I perceived their end” (NASB). Before Asaph transitioned to God’s eternal perspective, his limited point of view had skewed his perspective and he almost bailed out on God. When he saw the bigger picture, he concluded that he was more blessed in his trouble than the wicked are in their prosperity. As Christ said, “For what is a man profited if he gains the whole world, and loses or forfeits himself?” (Luke 9:25 NASB). It was to an anxious group of disciples, distracted by earthside stuff, that Christ said, “Your heavenly Father knows that you need all these things. But seek first His kingdom and His righteousness, and all these things will be added to you” (Mt 6:32–33). He also said, “Sell your possessions and give to charity; make yourselves money belts which do not wear out, an unfailing treasure in heaven, where no thief comes near nor moth destroys” (Luke 12:33). When we really believe in the other side, everything on this side is radically, wonderfully changed. We need to believe, with the British writer and social critic Malcolm Muggeridge, that “the only ultimate tragedy in life is to feel at home here.” What could you do during this Christmas season to invest in treasures in heaven? (Strength for the Journey) Charity —Luke 12:33 Purim is one of the most unusual of the Jewish feast days. It was instituted to celebrate the death of Haman and the escape of the Jews. Today it is marked by reading the book of Esther (interrupted by raucous noisemakers whenever Haman’s name is read) amid a party atmosphere. Purim is also a time for charity, a concept rooted in the Old Testament (Dt. 15:7-8; 26:12-13). The joy of Israel’s deliverance from Haman’s diabolical plot is expressed in generous charity to all who request it. In his book Jewish Literacy, Rabbi Joseph Telushkin tells about a rabbi who felt so compelled to keep the day of Purim that he gave alms to two Jewish women who asked, even though he knew they were frauds. Because we have been liberated from sin through Jesus Christ, we should be generous to the needy. From hearts of compassion, we are to be benevolent and help the poor. We won’t be charitable, however, if our hearts are hardened by a self-protective spirit, or if we think charity is someone else’s responsibility. Christ commanded His followers to be charitable (Mt. 6:1-4; 12:33), and He demonstrated charity by the ultimate gift of Himself.By David C. Egner You have bought us, and no longer Can we claim to be our own; Giving freely, naught withholding, We shall serve You, Lord, alone. —Murray The highest kind of giving springs from deep within the heart. Luke 12:34 "For where your treasure is, there your heart will be also. KJV Luke 12:34 For where your treasure is, there will your heart be also. where your treasure is, there your heart will be also Mt 6:21; Phil 3:20; Colossians 3:1-3 Luke 12 Resources - Multiple Sermons and Commentaries Luke 12:22-34 How to Solve Worries About Money - Steven Cole Luke 12:32-34 Anxiety-Free Living, Part 3 - John MacArthur This verse parallels Jesus' words in the Sermon on the Mount Do not store up (present imperative with a negative = stop doing this or don't begin) for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 “But store up (present imperative) for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; 21 for where your treasure is, there your heart will be also. (Mt 6:19-21-note) For (gar) where your treasure (thesauros) is, there your heart (kardia) will be also. -For is a term of explanation always begs the question "What is being explained? Here Jesus explains why where we lay up our treasure is such an important decision. He is explaining that our heart will follow our treasure. If our treasure is in heaven that is where our heart is directed, even though we are still on earth. See related discussion of "Vertical Vision". Remember also that this section follows the discussion of how to deal with anxiety, so what Jesus is teaching here clearly relates to how we handle anxiety. As we all know money and anxiety travel together!
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MacArthur notes out that "Jesus goes on to point out that a person's cherished possessions and his deepest motives and desires are inseparable, for where your treasure is, there will your heart be also. They will either both be earthly or both be heavenly. It is impossible to have one on earth and the other in heaven (cf. Jas 4:4+),As always, the heart must be right first. In fact, if the heart is right, everything else in life falls into its proper place. The person who is right with the Lord will be generous and happy in his giving to the Lord’s work. By the same token, a person who is covetous, self-indulgent, and stingy has good reason to question his relationship with the Lord.Jesus is not saying that if we put our treasure in the right place our heart will then be in the right place, but that the location of our treasure indicates where our heart already is. Spiritual problems are always heart problems. Sinful acts come from a sinful heart, just as righteous acts come from a righteous heart. (See context Matthew 1-7 MacArthur New Testament Commentary) My hope I cannot measure, My path to life is free; My Saviour has my treasure, And He will walk with me. --Anna Waring Randy Alcorn writes "My heart always goes where I put God's money." (Borrow the The treasure principle for one hour - highly recommended short read which is guaranteed to change your perspective on your earthly possessions!). Alcorn also wrote this... You can't take it with you-- But you can send it on ahead! Are you sending it on ahead? Related Resources: How can we store up treasures in heaven? | GotQuestions.org What does it mean that “where your treasure is there will your heart be also”? | GotQuestions.org What are some Bible verses about treasure? | GotQuestions.org Donald Grey Barnhouse wrote that… If a man is thoroughly wrapped up in the things of this world, then his eyes must be closed to the glories of Heaven. If a man prefers the company of worldlings to that of God’s people, then he is a worldling himself. If a man lives to please self rather than God, he is yet dead in trespasses and sin. (Barnhouse, D. G. God's Freedom: Romans 6:1–7:25)
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MacArthur - Is Christ's Return Imminent? James F Stitzinger - Rapture in 20 Centuries of Biblical Interpretation - this article is virtually a BOOK at 151 pages! Richard Mayhue - Why a Pre-Tribulation Rapture? Waiting (present tense = speaks of our continual mindset)(4327)(prosdechomai rom pros = in compound Greek words implies motion or direction toward + dechomai [word study] = a deliberate and ready reception) means to accept favorably, to receive one into intercourse/companionship, to give access to oneself or receive to oneself. Prosdechomai means to receive one coming from some place and so to welcome with friendliness (Ro 16:2+, Phil 2:29). This great Greek verb describes one who is waiting for something (in context Someone) with a sense of expectancy (Mk 15:43, Luke 2:25, 38, 12:36, 23:51, Acts 23:21, Titus 2:13, Jude 1:21). Does this verb typify your life beloved? If not what "earthly cargo" do you need to jettison in order to assure a safe voyage and an "abundant" arrival at port (see 2Pe 1:10, 11-see notes, He 6:19, 20-see notes)? Prosdechomai - 15v - accepted(1), accepting(1), cherish(1), looking(3), receive(2), receives(1), waiting(5), waiting anxiously(1). Mk. 15:43; Lk. 2:25; Lk. 2:38; Lk. 12:36; Lk. 15:2; Lk. 23:51; Acts 10:24; Acts 23:21; Acts 24:15; Rom. 16:2; Phil. 2:29; Tit. 2:13; Heb. 10:34; Heb. 11:35; Jude 1:21 Master (Lord, owner)(2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (used this way of Roman emperors - Act 25:26) and possesses absolute authority, absolute ownership and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28) Luke's uses of kurios - Lk 1:6,9,11,15-17,25,28,32,38,43,45-46,58,66,68,76; 2:9,11,15,22-24,26,39; 3:4; 4:8,12,18-19; 5:8,12,17; 6:5,46; 7:6,13,19; 9:54,59,61; 10:1-2,17,21,27,39-41; 11:1,39; 12:36-37,41-43,45-47; 13:8,15,23,25,35; 14:21-23; 16:3,5,8,13; 17:5-6,37; 18:6,41; 19:8,16,18,20,25,31,33-34,38; 20:13,15,37,42,44; 22:33,38,49,61; 24:3,34; Acts 1:6,21,24; 2:20-21,25,34,36,39,47; 3:19,22; 4:26,29,33; 5:9,14,19; 7:31,33,49,59-60; 8:16,22,24-26,39; 9:1,5,10-11,13,15,17,27-28,31,35,42; 10:4,14,33,36; 11:8,16-17,20-21,23-24; 12:7,11,17,23-24; 13:2,10-12,47-49; 14:3,23; 15:11,17-18,26,35-36,40; 16:14-16,19,30-32; 17:24; 18:8-9,25; 19:5,10,13,17,20; 20:19,21,24,35; 21:13-14; 22:8,10,19; 23:11; 25:26; 26:15; 28:31 Returns (360)(analuo) means literally to to unloose for departure, in this context to return. Two uses Lk. 12:36; Phil. 1:23 Wedding feast (1062)(gamos) refers to a wedding a public ceremony in which a man and a woman entered into a marital relationship and so speaks of a wedding or wedding feast (Jn 2:1) (5x in NT) or wedding feast (7x), the wedding festivities, wedding celebration (Mt 22.2). Gamos - 15v - marriage(3), wedding(5), wedding feast(7). Matt. 22:2; Matt. 22:3; Matt. 22:4; Matt. 22:8; Matt. 22:9; Matt. 22:11; Matt. 22:12; Matt. 25:10; Lk. 12:36; Lk. 14:8; Jn. 2:1; Jn. 2:2; Heb. 13:4; Rev. 19:7; Rev. 19:9 Immediately (2112)(eutheos from euthus = straight, immediate) is an adverb which generally means at once, right away, forthwith, straightaway, without an interval of time or a point of time subsequent to a previous point of time. Eutheos - 33v - immediately(32), shortly(1). Matt. 4:20; Matt. 4:22; Matt. 8:3; Matt. 13:5; Matt. 14:22; Matt. 14:31; Matt. 20:34; Matt. 24:29; Matt. 25:16; Matt. 26:49; Matt. 27:48; Lk. 5:13; Lk. 12:36; Lk. 12:54; Lk. 14:5; Lk. 17:7; Lk. 21:9; Jn. 5:9; Jn. 6:21; Jn. 18:27; Acts 9:18; Acts 9:20; Acts 9:34; Acts 12:10; Acts 16:10; Acts 17:10; Acts 17:14; Acts 21:30; Acts 22:29; Gal. 1:16; Jas. 1:24; 3 Jn. 1:14; Rev. 4:2 Open (455)(anoigo from ana = again + oigo = to open) means to open, to open up, to open again, to give access to. Gilbrant - The verb anoigō occurs about 80 times in the New Testament. As in the Old Testament this may involve the opening of objects: the ear (Mark 7:35, in some manuscripts), the eye (Matthew 9:30; 20:33; John 9:10, 14, 17, 21, 26, 30, 32; 10:21; Acts 9:8, 40; 26:18), a door (e.g., Acts 5:19; 12:10, 14).In many of these and other places the word falls in a larger metaphorical context. Heaven “opened” over Jesus following His baptism (Matthew 3:16; Luke 3:21); later Jesus said to Nathaniel that he would see “heaven open and the angels of God ascending and descending upon the Son of Man” (John 1:51). To the one who “knocks” in prayer it (the door) will be opened to him (Matthew 7:7; Luke 11:9, 10). But the one who knocks too late must remain outside (Matthew 25:11f.). In Revelation 3:7, 8, Jesus said that He controls the “key of David”; like the master of the house He is in charge of granting access. If He closes the door no one can open it. If He chooses to open it, no one can close it. To the assembly at Philadelphia Jesus said, “I have set before thee an open door” (Rev 3:8), but to the lukewarm assembly in Laodicea, Jesus stood outside and knocked at the door asking those within to open the door and let Him into their lives (Rev 3:20). Twenty-seven of the occurrences of anoigō are in Revelation. Seals are opened (chapter 6) as are books (Rev 5:2–5; 10:8; 20:12, or scrolls). The earth opens up and devours armies who persecute the people of God (Rev 12:16). The door of the bottomless pit is opened to the evil powers (Rev 9:2). But the temple of God is opened to the faithful (Rev 11:19). The tabernacle in heaven is opened (Rev 15:5), and finally heaven itself will open as the Lord comes with His heavenly armies (Rev 19:11).(Complete Biblical Library) Anoigo in Luke and Acts - Lk. 1:64; Lk. 3:21; Lk. 4:17; Lk. 11:9; Lk. 11:10; Lk. 12:36; Lk. 13:25; Jn. 1:51; Acts 5:19; Acts 5:23; Acts 8:32; Acts 8:35; Acts 9:8; Acts 9:40; Acts 10:11; Acts 10:34; Acts 12:10; Acts 12:14; Acts 12:16; Acts 14:27; Acts 16:26; Acts 16:27; Acts 18:14; Acts 26:18 Knock (2925) (krouo) means to rap at a door for entrance. The English word "knock" comes from German word meaning to press! “Knock” means to stand at a door and repeatedly rap it with your knuckles. Other uses by Luke - Lk. 11:9; Lk. 11:10; Lk. 12:36; Lk. 13:25; Acts 12:13; Acts 12:16; Krouo is used of Christ "knocking" at the door of the lukewarm church at Laodicea (and any church for that matter) - Rev. 3:20+ ‘Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me." The Lord knocking here is not the same as the knocking in Lk 12:36, because the latter speaks of the Lord's return. In contrast Jesus has been "knocking" at the door of every lukewarm church for the past 2000 plus years. Krouo - 9v - knock(4), knocked(1), knocking(1), knocks(3). Matt. 7:7; Matt. 7:8; Lk. 11:9; Lk. 11:10; Lk. 12:36; Lk. 13:25; Acts 12:13; Acts 12:16; Rev. 3:20 Luke 12:37 "Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them. KJV Luke 12:37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. NET Luke 12:37 Blessed are those slaves whom their master finds alert when he returns! I tell you the truth, he will dress himself to serve, have them take their place at the table, and will come and wait on them! NLT Luke 12:37 The servants who are ready and waiting for his return will be rewarded. I tell you the truth, he himself will seat them, put on an apron, and serve them as they sit and eat! Blessed are those slaves whom the master will find on the alert when he comes Luke 12:43; 21:36; Mt 24:45-47; 25:20-23; Phil 1:21,23; 2 Ti 4:7,8; 1 Pet 5:1-4; 2 Peter 1:11; 3:14; Rev 14:13 that he will gird himself to serve Isa 62:5; Jer 32:41; Zeph 3:17; Jn 12:26; 13:4,5; 1 Cor 2:9; Rev 3:21; Rev 7:17; 14:3,4" Luke 12 Resources - Multiple Sermons and Commentaries Luke 12:35-48 Are You Ready for Christ’s Return? - Steven Cole Luke 12:35-40 Waiting for the Master's Return, Part 1 - John MacArthur Luke 12:35-40 Waiting for the Master's Return, Part 2 - John MacArthur A BLESSING FOR ALERT SLAVES Blessed (makarios) are those slaves (doulos) whom the master (kurios) will find on the alert (gregoreuo) when he comes - What is the "condition" for the blessing the slaves? Jesus says they are on the alert or vigilant (keeping alert while others are sleeping - sleepy believers as well as lost souls). On the alert is in the present tense which speaks of a continual attitude of keeping awake and watchful, something that can only be accomplished if we are continually filled with the Spirit (Eph 5:18+). When He comes is clearly an allusion the parousia of Christ. I love Zodhiates description of a doulos as "A slave, one who is in a permanent relation of servitude to another, his will being altogether consumed in the will of the other (Matt. 8:9; 20:27; 24:45, 46)." Mark has a story (unique to his Gospel) emphasizing the need for alertness, watching at all times: Take heed (blepo in the present imperative), keep on the alert (agrupneo in the present imperative); for you do not know when the appointed time will come. 34 “It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert (gregoreuo). 35 (THEN JESUS GAVE THE SAME INSTRUCTIONS DIRECTLY TO HIS DISCIPLES) “Therefore, be on the alert (gregoreuo in the present imperative)–for you do not know when the master of the house is coming (IMPLYING HE WAS THE MASTER AND AFTER HIS CRUCIFIXION, RESURRECTION AND ASCENSION WOULD BE AWAY FROM THE DISCIPLES FOR AN UNSPECIFIED PERIOD OF TIME DURING WHICH THEY HAD ASSIGNED RESPONSIBILITIES TO CARRY OUT) , whether in the evening, at midnight, or when the rooster crows, or in the morning– 36 in case he should come suddenly and find you asleep. 37 “What I say to you I say to all, ‘Be on the alert! (gregoreuo in the present imperative see our need to depend on the Holy Spirit to obey)’” (THEIR MOST IMPORTANT TASK WAS TO WATCH CONSTANTLY FOR THEIR LORD'S RETURN! DEAR FOLLOWER OF CHRIST ARE YOU DAILY WATCHING FOR HIS RETURN?) (Mark 13:33-37+) Nelson's NKJV Study Bible - Here the blessing is on those who watch attentively for their master's return. Jesus was speaking of faithful and obedient service. One day Jesus will return to make an accounting of how people served Him (see Scriptures below). In a reversal of the servant image, Jesus pointed out that the faithful servant will be served by Jesus on His return. Faithfulness will be rewarded. Romans 14:10+ But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat (bema) of God. 2 Corinthians 5:10+ For we must all appear before the judgment seat (bema) of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad. Truly (amen) I say to you - Truly is the word amen (it is so; so be it) which functions as a solemn affirmation, usually at the beginning of a sentence or clause (as here). Jesus is strongly affirming this statement as true! And given the incredible scene He describes, it is good to hear His "Amen" because the truth He expounds, as noted below, is absolutely mind-blowing! Amen (amen) I say to you (amēn legō humin) - The use of amēn legō humin in the New Testament is unique to Jesus and reinforces the importance and truthfulness of His words. This exact Greek phrase (amen lego humin) is found 61 times when Jesus introduces a statement, all in the Gospels (John's Gospel, amēn, amēn legō humin) Matt. 6:2,5,16; 8:10; 10:15,42; 11:11; 16:28; 18:3,13,18-19; 19:23,28; 21:21,31; 23:36; 24:2,34,47; 25:12,40,45; 26:13,21; Mk. 3:28; 8:12; 9:1,41; 10:15,29; 11:23; 12:43; 13:30; 14:18,25; Lk. 4:24; 12:37; 18:17,29; 21:32; Jn. 1:51; 5:19,24-25; 6:26,32,47,53; 8:34,51,58; 10:1,7; 12:24; 13:16,20-21; 14:12; 16:20,2 He will gird (perizonnumi) himself to serve and have them recline (anaklino) at the table and will come up and wait (diakoneo) on them - This is a precious prophetic promise. In this context, this is surely a reference to the Messianic Banquet. This refers to the messianic banquet and will come up and wait on them. The irony (an event that seems deliberately contrary to what one would expect) is that the master girds himself to serve those who have girded themselves (Lk 12:35)! If the servants are prepared when their master comes, they will be blessed, because the master will actually wait on them! Do you understand what Jesus is saying here? It is enough to boggle your mind! Jesus, the King of kings and Lord of lords will Himself not only share in the Messianic banquet, but will actually serve those whom He saved! Jesus alluded to this when He was on earth declaring "For even the Son of Man did not come to be served (diakoneo), but to serve, and to give His life a ransom for many." (Mark 10:45+)
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MacArthur - This remarkable statement pictures Christ, at His return, ministering as a servant to believers. Mk 10:45 John MacArthur (Luke commentary) - But in the future, believers will be honored and rewarded when Jesus Himself serves them at the great heavenly banquet (Luke 12:37). Even that, however, will be the result of His grace. Never, either in this world or in heaven, will believers merit anything God lavishly gives them. John Phillips (Exploring the Gospel of Luke) - Watching for the Lord (12:37-40) First, there is a great promise: "Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them" (12:37). What an extraordinary promise! (See also Lk 17:7-10.) Someone has called this the greatest promise in the Bible. It is a sure and certain indication of how greatly the Lord loves His servants and appreciates their willing, watchful commitment to His cause. Alan Carr (Baptist pastor, sermon on Revelation 19) - The Groom at the Wedding Supper -- In a typical oriental wedding celebration, the groom would mingle with the guests to be sure that everyone had every need met. Imagine what it will be to be in the presence of the Lord Jesus and have Him be occupied with seeing that our joy is full! Jesus will actually serve His people in that day, Luke 12:37! My, that is almost beyond the grasp of my mind! J C
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MacArthur adds this challenge: "Do you love Christ? Do you show it by delighting in and obeying God's Word? If so, you'll receive an eternal reward of perfect righteousness in eternity. You can enhance and enrich that eternal reward by faithfully serving Christ now. That's why Paul said, "Whatever you do, do your work heartily, as for the Lord rather than for men; knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve" (Col 3:23, 24-note) . By loving and serving Christ with all your heart, you'll enjoy eternity as Christ expresses back to you His gratitude for your service. He will do so by enhancing your service and responsibility beyond what you can imagine! You'll know the fullness of eternal joy as you serve the One who gave Himself for you." (The Priorities of a Faithful Teacher) Dwight Edwards illustrates this idea with "The wife whose beloved husband is on his way home after a prolonged absence longs for and eagerly anticipates the day that the man of her heart returns. As she watches in keen expectation, the passengers slowly file out of the plane until at last her eyes gaze upon the face of her beloved. She truly "loves his appearing." In the same way, the faithful disciple longs for and keenly anticipates the day when Christ will return to leave no more. Because the strings of his heart are tightly bound around the King of kings, he counts Christ's return a supreme treasure and has "fallen in love" with His appearing. But the heart which is not "wholly His," which maintains its deep cravings for the pleasures and comforts of this world, cannot long for or "love His appearing." Edwards then gives us an interesting way to gauge if you love His appearing: "A significant question to ask ourselves in this regard is, "WHAT THINGS DO I DESPERATELY WANT TO EXPERIENCE OR ACHIEVE BEFORE CHRIST RETURNS?" The length of our answer to this question is an unerring gauge of our love and devotion to Christ and His eternal kingdom. The more answers we have, the more things we deeply crave before Christ returns; the less affection we will have for Him and His appearing. The heart which is captivated by the allurements of this age will feel little interest for the inauguration of a new age in which the present allurements will be utterly stripped away. But the servant whose heart is captivated by the person of Christ and His work will call out with the apostle John, "Even so, come, Lord Jesus!" (Re 22:20+) Robert Murray McCheyne sometimes asked people, “Do you believe that Jesus is coming today?” If they replied in the negative, he would say, “Then you had better be ready, for He is coming at an hour when you think not!” (Wiersbe) C H
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MacArthur explains that I have come "is a technical term used in several places by the Lord to speak of His mission, which He defined in Luke 19:10 when He said that “the Son of Man has come to seek and to save that which was lost” (cf. Matt. 9:13). “Do not think that I came to abolish the Law or the Prophets,” He cautioned, “I did not come to abolish but to fulfill” (Matt. 5:17). In John 5:43 Jesus declared to the hostile Jewish leaders, “I have come in My Father’s name, and you do not receive Me; if another comes in his own name, you will receive him.” Jesus told those listening to His discourse on the bread of life, “I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38). Jesus is the good shepherd, who “came that [His sheep might] have life, and have it abundantly” (John 10:10). He came “as Light into the world, so that everyone who believes in [Him] will not remain in darkness” (John 12:46); He “did not come to judge the world, but to save the world” (v. 47). On the night before His death Jesus said to the Twelve, “I came forth from the Father and have come into the world; I am leaving the world again and going to the Father” (John 16:28). He told Pilate, “For this I have come into the world, to testify to the truth” (John 18:37). Although He came to save the lost, Jesus’ mission was also one of judgment; He came to cast fire upon the earth. To cast fire upon the earth - First note that the word "fire" is emphatic in Greek (literally Fire I have come to bring ) clearly calling attention to the importance of this metaphor. Fire is a figure of speech so the question arises what does it depict. Fire is associated with judgment (see "Fire and Judgment" passages below) but is also associated with the Spirit (cf Lk 3:16), so a few commentaries interpret this as a reference to the Spirit Who would later come with tongues of fire at Pentecost (Acts 2:3). However, the context of this last section (Lk 12:49-59) would favor this metaphor of fire as an allusion to judgment. We know that fire is frequently associated with divine judgment in Scripture, as in the passages below (but not a complete listing) Fire and judgment - Dt. 4:24, 32:22; 2 Sa 22:9; Ps 21:9; 78:21; 97:3; Isa. 26:11; 29:6; 30:33; 66:15–16; Jer. 4:4; 15:14; 21:12; Lam. 2:3–4; 4:11; Ezek. 21:31; 22:21, 31; Amos 1:4, 7, 10, 12, 14; 2:2, 5; Amos 5:6; Joel 2:30, Nah. 1:6; Jer 5:14, 23:29, Isa 66:15, Mal 3:2, 5, Mal 4:1, Lk 3:9, 16, 17; 1 Cor 3:13, 2 Th. 1:7, 8; Heb. 10:27, Rev 8:5 Steven Cole agrees writing that "Jesus has been talking about the coming judgment (Lk 12:4-5, 8-10, 20-21, 35-48). He goes on to talk further about judgment (Lk 12:58-59; Lk 13:3, 5, 9). John the Baptist warned the people about the wrath to come when “every tree that does not bear good fruit is cut down and thrown into the fire” (Lk 3:7, 9). John predicted that the Messiah would baptize believers with the Holy Spirit and fire, but He warned that Messiah would “burn up the chaff with unquenchable fire” (Lk 3:16, 17)....I would contend that the predominant theme is judgment. While Jesus came to seek and to save the lost, His ministry necessarily also resulted in the judgment of those who reject Him. William Barclay states, “In Jewish thought fire is almost always the symbol of judgment.” Then he adds, “However much we may wish to eliminate the element of judgment from the message of Jesus it remains stubbornly and unalterably there”....To encounter fire is by nature a catastrophic, life-changing event. Robert Fulghum (Borrow It Was on Fire When I Lay Down on It [Ivy Books], p. 3) tells the odd story of a fire crew that broke into a house with smoke pouring out of the window and found a man in a smoldering bed. After the man was rescued and the mattress doused, they asked, “How did this happen?” The man replied, “I don’t know. It was on fire when I lay down on it.” That story strikes us as funny because it is so strange. Who in their right mind would lie down on a burning mattress? You can’t be passive about fire. You have to deal with it or it will consume you! Jesus’ coming is like a fire. You can ignore it and you will perish or you can get on the right side of it and it will purify the dross out of your life. But the one thing you cannot do is to be neutral toward it. Jesus draws a line that forces us to take sides." (The Divisive Jesus) Robert Stein on cast fire - The judgment that this fire brings can also be viewed in two ways. First, it can refer to the final judgment at the end of history. The preceding passage (Lk 12:35–48) favors this reading. Second, fire can refer to how the coming of God’s kingdom divides people into two camps. The latter interpretation is demanded by the context (Lk 12:51–53). This theme of division is also found elsewhere in Luke. (See Luke: An Exegetical and Theological Exposition) Henry Morris favors this interpretation - The fire He will send is, first, the fire of division between friends and even family members over Him (Luke 12:51-53) and, ultimately, "in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ" (2 Thessalonians 1:8). (Borrow The Defender's Study Bible) The Believer's Study Bible - In the O.T., men pass through the "fire" of testing (Ps. 66:12; Isa. 43:2), but most likely "fire" here refers to judgment, as John the Baptist teaches (3:17). Jesus is not being driven to the cross, but reaches out to embrace it. MacArthur notes that "the Jews believed that the fire would fall on the Gentiles and that the peace would come to them. They never expected that the Messiah would come and the fire of judgment would fall on them and it is the fire of judgment.... John 9:39, (Jesus declared) "For judgment I came into this world that those who do not see may see and that those who see may become blind." His judgment is...a judgment that saves and it is a judgment that condemns (Ed: In short Jesus' coming and His message divides all mankind into two groups)....In Lk 3:16, John the Baptist says, "The One Who is coming is mightier than I. I am not fit to untie the thong of His sandals. He will baptize you with the Holy Spirit and with fire and He will burn up the chaff with unquenchable fire." So there's the fire of judgment, the fire of destruction that is unleashed....But it's not only a fire of judgment; it's also a fire of purging. You see, the gospel is that fire that either purifies or punishes (cf Jn 3:18 “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God." 2 Cor 2:16 says it is "to the one an aroma from death to death, to the other an aroma from life to life.")... Fire consumes what is combustible and does not consume what is noncombustible. It purifies the noncombustible and it destroys the combustible and so the coming of Jesus is a fire. It's a fire cast to the earth. To those who believe, it purifies. To those who reject, it consumes. (Sermon - Jesus the Great Divider) Some who interpret fire as divine judgment, see this as judgment on the wicked who are separated from the righteous (NIV Study Bible Note). Of course for this to even occur, first the fire of divine judgment would have to fall on Jesus the Lamb of God before there could even be any who would be righteous. So ultimately this would go back to the Cross first. Others think the fire "symbolizes judgment on the earth at the second coming of Christ" (HCSB Study Bible) John Martin's comment on fire - To be Jesus' disciple might mean being misunderstood even by one's own family. Ultimately His ministry would bring not peace... but division because some would accept what He was saying and others would reject it. His ministry would be like a fire which devours (Lk 12:49). Jesus longed for the purpose of His ministry to be accomplished (Lk 12:50). His life and death would be the basis for His judging Israel. That judgment, like fire, would purify the nation. (See Bible Knowledge Commentary) Wycliffe Bible Commentary - Our Lord realized that his mission was divisive and disturbing. He saw clearly that the cross would be a point of controversy and argument, and wished that his lifting up (Jn 12:32) had already been accomplished. (See Luke Comments in the NT Wycliffe Bible commentary - no restrictions)
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MacArthur - The event that would kindle the fire of judgment was His death, which Jesus described as a baptism He had to undergo.
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MacArthur adds "He is pressed between the suffering and the purpose, between the anticipation of the pain and the plan, between His own will and the Father's will, but He never wavered when He said in the garden, "Father, if it's your will, let this cup pass from Me." He immediately responded by saying, "Nevertheless, not My will but yours be done." (Mt 26:39) "I've come to cast fire," He said, "and it's going to be kindled by the cross and that's going to set the fire of judgment." That will be the dividing point. That is where all men are divided. All men are divided at the cross, both in eternity and in time." In Luke Jesus used teleo to refer the Cross Luke 18:31 Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. Luke 22:37 “For I tell you that this which is written must be fulfilled in Me, ‘AND HE WAS NUMBERED WITH TRANSGRESSORS’; for that which refers to Me has its fulfillment.” John 19:28 After this, Jesus, knowing that all things had already been accomplished, to fulfill the Scripture, *said, “I am thirsty.” John 19:30 (see commentary) Therefore when Jesus had received the sour wine, He said, “It is finished!” (tetelestai = perfect tense of teleo) And He bowed His head and gave up His spirit. Related Resource: Devotional on It Is Finished - Tetelestai. As MacArthur says "The Lord was hard-pressed between the suffering and the purpose; between the pain and the plan; between enduring the cross “for the joy set before Him” (Heb. 12:2) and desiring to be restored to the glory that He had had in the Father’s presence before coming into the world (John 17:5); between His own will and the Father’s. Yet He never wavered, and at the end said in the garden, “Not My will, but Yours be done” (Luke 22:42)." (See Luke Commentary) Baptism (907)(baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. A study of the 77 NT uses (See below) reveals that most of the uses of baptizo in the Gospels and Acts are associated with literal water baptism. There is a similar figurative use in Isaiah 21:4 "My mind reels, horror overwhelms (Heb = baath =to be overtaken by sudden terror,; Lxx = baptizo) me; The twilight I longed for has been turned for me into trembling." Distressed (4912)(sunecho/synecho from sun = with + echo = hold) literally means hold together, to press together, to press hard as did the crowd in (Lk 8:45). To hold in custody (Lk 22:63). In Php 1:23 Paul says "hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better." Sunecho - 11v - afflicted(1), controls(1), covered(1), crowding(1), devoting...completely(1), distressed(1), gripped(1), hard-pressed(1), hem(1), holding...in custody(1), suffering(2) Matt. 4:24; Lk. 4:38; Lk. 8:37; Lk. 8:45; Lk. 12:50; Lk. 19:43; Lk. 22:63; Acts 7:57; Acts 18:5; Acts 28:8; 2 Co. 5:14; Phil. 1:23 Accomplished (finished) (5055)(teleo from telos = a goal, an end, a fulfillment) means to bring to an end as one brings a process, a course, a task or an undertaking to the end, not merely by bringing it to end but bringing it to perfection. The idea is to achieve a goal or to conclude it successfully. This meaning is especially poignant in the context of Jesus' life purpose which was to die on the Cross, the purpose He pointed to and which He accomplished (see John 19:30 below). This same meaning of fulfilling or bringing about the completion or achievement of a goal or objective is also a prominent meaning in the Revelation (e.g. Re 11:7+; Re 17:17+) Teleo - 28v - accomplished(3), carried(1), carry(1), completed(3), finish(1), finished(11), fulfilled(2), fulfilling(1), keeps(1), pay(2), perfected(1), performed(1). Matt. 7:28; Matt. 10:23; Matt. 11:1; Matt. 13:53; Matt. 17:24; Matt. 19:1; Matt. 26:1; Lk. 2:39; Lk. 12:50; Lk. 18:31; Lk. 22:37; Jn. 19:28; Jn. 19:30; Acts 13:29; Rom. 2:27; Rom. 13:6; 2 Co. 12:9; Gal. 5:16; 2 Tim. 4:7; Jas. 2:8; Rev. 10:7; Rev. 11:7; Rev. 15:1; Rev. 15:8; Rev. 17:17; Rev. 20:3; Rev. 20:5; Rev. 20:7 Luke 12:51 "Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; KJV Luke 12:51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: Luke 12:49; Zech 11:7,8,10,11,14; Mt 10:34-36; 24:7-10 Luke 12 Resources - Multiple Sermons and Commentaries Luke 12:49-59 The Divisive Jesus - Steven Cole Luke 12:49-53 Jesus, the Great Divider - John MacArthur Related Passages: Matthew 10:34-36+ “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. 35“For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; 36and A MAN’S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD. JESUS THE GREAT "DIVIDER" OF ALL MANKIND! Do you suppose (dokeo) that I came to grant peace (eirene) on earth - The baptism Jesus had just described was the Cross, which would separate not only a believing thief on one side from an unbelieving thief on the other side, but ultimately would be the great dividing line between all mankind, in time and throughout eternity! Earlier in Lk 12:41-48 Jesus had presented a parable of the faithful steward who awaited Christ's return representing the saved, and the unfaithful steward, who neglected His return, which was representative of unbelievers. So just as Jesus described a division of stewards, He now speaks of the fact that His coming and His accomplishment on the Cross brought a division between believers and unbelievers. I tell you, no - Jesus quickly answers His own question, lest His audience misunderstand His mission. Remember Jesus is speaking to the Jewish crowd many of whom (if not most) were expecting a Messiah Who would bring peace to Palestine, by liberating them from Roman domination. They failed to understand that they themselves needed to first experience peace with God (Ro 5:1, Jn 14:27), and for that to be possible the Messiah must first die for their sins. John records He came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, (John 1:11-12-note) Stein - Elsewhere in Luke, Jesus’ coming is described as bringing peace, but at the same time it brought the rise of some and the fall of others (Lk 2:34), as illustrated in the next two verses. The Matthean parallel (Lk 10:34) reads “not ... peace, but a sword” and is no doubt closer to Jesus’ words, though Luke’s “division” conveys his sense well. (Ibid) We have here a mashal; that is, a paradoxical saying, one that sounds unbelievable! -- William Hendriksen I tell you, no, but rather division - The division is clearly between those who believe in Him for salvation and eternal life and those who reject Him and refuse to believe in Him and receive the due penalty of eternal death. That is the ultimate "chasm" on one or the other of which all mankind will stand forever and ever. Amen. We see that Jesus brings division as described in John's Gospel John 7:43 So a division occurred in the crowd because of Him. John 9:16 Therefore some of the Pharisees were saying, "This man is not from God, because He does not keep the Sabbath." But others were saying, "How can a man who is a sinner perform such signs?" And there was a division among them. John 10:19 A division occurred again among the Jews because of these words. Wycliffe Bible Commentary - Judaism was a family religion, in which the people worshiped by households rather than as individuals. Jesus foresaw that his claims would cut across family life, and would necessitate individual decisions. The Wycliffe Bible Commentary.(See Luke Comments in the NT Wycliffe Bible commentary - no restrictions)
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MacArthur comments - That's good news. It's worth the forsaking because you get eternal life. Oh, and not only that, even here, you get us. You get the body of Christ. You get many brothers, many sisters, many fathers, many mothers, many children, and you get many resources that are supplied by the family of God. Jesus the Great Divider; if you embrace Him He will be to you the Prince of Peace. There will be some division in this life but you will enjoy a peace that passes understanding. (Jesus, the Great Divider) Stein observes that "Luke was fond of groups of five (Cf. Luke 1:24; 9:13, 16; 12:6; 14:19; 16:28; 19:18–19; Acts 4:4; 20:6; 24:1)." Three against two and two against three - "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." (Borrow Hendriksen's Exposition of the Gospel of Luke) Luke 12:53 "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." KJV Luke 12:53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. Micah 7:6; Zech 13:2-6; Mt 10:21,22; 24:10 Luke 12 Resources - Multiple Sermons and Commentaries Luke 12:49-59 The Divisive Jesus - Steven Cole Luke 12:49-53 Jesus, the Great Divider - John MacArthur Related Passages: Matthew 10:35-36+ “For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; 36 and A MAN’S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD. THE GOSPEL OF JESUS IS DIVISIVE! They will be divided (diamerizo), father against son and son against father - You may be saying Jesus said 5 in Lk 12:52 but here He names 6, but look again. The mother-in-law is also the mother of the son who has the wife, so in fact Jesus mentions not six, but five distinct persons in total. Jesus is probably alluding to a similar statement by the OT prophet Micah indicating that this is a Biblical principle even in the OT For son treats father contemptuously, Daughter rises up against her mother, Daughter-in-law against her mother-in-law; A man’s enemies are the men of his own household. (Micah 7:6+ = See Matthew's version above -- note ALL CAPS = direct OT quote from Micah) MacArthur rightly warns that "The offense of the gospel often causes those who reject and hate it to make outcasts of even family members who believe it. In Matthew 10:21 Jesus revealed how far family division over Him could go: “Brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.” But He made the following comforting promise to those who lose their earthly families because of the gospel: “Everyone who has left houses or brothers or sisters or father or mother or children or farms for My name’s sake, will receive many times as much, and will inherit eternal life” (Matt. 19:29)." (See Luke Commentary)
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MacArthur comments on Judas Iscariot's lost opportunity of a lifetime (3 years intimately involved with Jesus) - It's unthinkable that a man could waste that kind of opportunity and end up tragically tormented forever and if you think there's torment in hell (AND THERE IS!), imagine the torment of a person like Judas (FOREVER) remembering his wasted opportunity! (ED: AND NOT TO MENTION THE FACT THAT THE DEGREE OF PUNISHMENT IS DIRECTLY PROPORTIONAL TO THE DEGREE OF LIGHT EXPOSURE! JUDAS SADLY WILL BE AT HIGHEST DEGREE OF ETERNAL PUNISHMENT!) And He was also saying to the crowds - In Luke 12:22-55 Jesus spoke directly to His disciples but now shifts His focus to the crowds. Saying is in the imperfect tense picturing Jesus speaking to them again and again, over and over. Remember these were the most privileged people in the history of the world, for they alone had the incomparable privilege of seeing Jesus the Man walking among them performing countless miracles that clearly pointed to His divine nature and power. But great privilege always incurs great responsibility and greater accountability (cp Mt 10:15, 11:23-24, Lk 10:12-15). They were good storm forecasters but failed to forecast the worst storm, God's coming wrath in the Day of the Lord. "The people had the intelligence to know this. But there was more than intelligence. There was the will to know." (MacDonald) When you see a cloud rising in the west, immediately you say, 'A shower is coming,' and so it turns out. - A cloud rising in the west refers to moisture coming from the Mediterranean Sea, indicating a shower is coming. This event is described after Elijah's confrontation with the false prophets of Baal on Mt Carmel: It came about at the seventh time, that he said, “Behold, a cloud as small as a man’s hand is coming up from the sea.” And he said, “Go up, say to Ahab, ‘Prepare your chariot and go down, so that the heavy shower does not stop you.’” 45 In a little while the sky grew black with clouds and wind, and there was a heavy shower. And Ahab rode and went to Jezreel.(1 Ki 18:44,45) NET Note on shower - the term ombros refers to heavy rain, such as in a thunderstorm (Luke 12) Stein - They were blind to the fact that “the blind receive their sight, the lame walk ... the dead are raised, and the good news is preached to the poor” (Lk 7:22; cf. Lk 4:18–21). Yet even Jesus’ opponents knew that his exorcisms meant something and needed to be explained (Lk 11:15). If they had been open to the truth, they would have been able to interpret the present and recognize that God’s kingdom had in fact arrived. (For similar parallels see comments on Lk 7:31–35; 14:15–24.) (See Luke ) Steven
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MacArthur explains - There's no way to escape it. "How," He says, "in the world can you make conclusions with minimal evidence that are accurate and not make the conclusion that is inescapable about this? Why will you not sit down and analyze it? Why will you not discern it?" They wouldn't. They didn't want to know who He was. They wanted to accept their preconception. Why? Because He attacked their religious system. He stomped on their self-righteousness. It wasn't that they didn't want a kingdom; sure they wanted a kingdom. It wasn't that they didn't want salvation; they wanted salvation. It wasn't that they didn't want forgiveness and eternal life. They want all that. It wasn't the cure they hated; it was the diagnosis they resented. (The Failure to Discern the Times and the Threat)
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MacArthur says this question "was a challenge for each person there to examine his or her life. Specifically, He called them to judge what is right, by examining their lives with reference to sin. By way of illustration, Jesus chose a situation they would all have been familiar with."
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MacArthur applies the Lord's illustration in Lk 12:57-59) - The Lord’s point is that those who properly assess themselves will discern their issues of guilt before they stand before the judge and he settles them. In a spiritual sense, this pictures sinners on their way to the great white throne judgment, where they will be found guilty and sentenced to eternal punishment in hell (Rev. 20:11-15). Jesus urges them to carefully discern the horrendous threat of that judgment and embrace the gospel message before it is too late. As the writer of Hebrews warns, “It is appointed for men to die once and after this comes judgment” (Heb. 9:27). In the face of this terrifying reality God offers the good news of salvation—free and complete pardon to all who believe in Jesus Christ (2 Cor. 5:18-20; Col. 2:13-14; 1 Peter 2:24). Those who accept that pardon and trust in Him will never face judgment (John 5:24; Rom. 5:1; 8:1), since He bore God’s just wrath against all the sins of all who would ever believe and fully satisfied the demands of God’s justice (Rom. 3:26; 2 Cor. 5:21). God showed His approval of that accomplishment by raising Him from the dead (1 Thess. 1:10). As John Calvin eloquently wrote, “By His obedience, He has wiped off our transgressions; by His sacrifice, appeased the divine anger; by His blood, washed away our sins; by His cross, borne our curse; and by His death, made satisfaction for us” (“Calvin’s Reply to Sadoleto,” in John C. Olin, ed., A Reformation Debate). Therefore sinners can confidently heed the call to “seek the Lord while He may be found; call upon Him while He is near” (Isa. 55:6; cf. 2 Cor. 6:2), trusting in Jesus’ promise that “the one who comes to Me I will certainly not cast out” (John 6:37). (See Luke Commentary)