Lucas 12
Tony Garland · Citado em PreceptAustin
Lucas 12
Garland - It seems unlikely that the words that John heard the angel say constitute the entire Gospel message delivered to the earth dwellers Rather, it summarizes what their response should be. The specifics of the Gospel message itself are not recorded. The warning of the angel occurs before the institution of the mark of the Beast. Those who hear the angel and respond in faith are those who are found in the opening verses of the next chapter doing this very thing! (see Rev. 15:3-4) These who hear and fear have victory over the beast, his image, his mark, and the number of his name. (The Testimony of Jesus Christ - now on preceptaustin.org) - I HIGHLY RECOMMEND his commentary as the BEST if you are seeking to truly know the LITERAL truth about the Revelation - and this recommendation comes from someone who owns over 150 commentaries on The Revelation) John
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Garland explains (See Detailed Description of the Marriage Supper of the Lamb) - Those who are called to the marriage supper of the Lamb are blessed because the supper will take place in the kingdom of God (see Luke 14:15). Attendance at the supper is equivalent to finding entry into the kingdom of God. This is one of seven blessings given in the book of Revelation. Since the banquet includes the saints of all ages (not just the bride), this also indicates the feast will be held during the Millennial Kingdom. In order for Abraham, Isaac, and Jacob to participate, it will have to follow their resurrection (Isa.26:19; Da 12:2+). In order for the Tribulation martyrs to participate, it will also have to follow their resurrection (Rev. 20:4+). It is with the Marriage Feast that the Millennium will begin,...the invitations...go out to all the redeemed who are not members of the Church, i.e., the Old Testament and Tribulation saints soon to be resurrected. (Arnold G. Fruchtenbaum, The Footsteps of Messiah) It is in the kingdom of God, when the Messianic Kingdom comes on earth, that Jesus will once again eat the Passover - Then He said to them, “With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God.” Then He took the cup, and gave thanks, and said, “Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes.” (Luke 22:15-18) Since the marriage supper consistently is used in reference to Israel on the earth, it may be best to...view the marriage of the Lamb as that event in the heavens in which the church is eternally united to Christ and the marriage feast or supper as the Millennium, to which Jews and Gentiles will be invited, which takes place on earth, during which time the bridegroom is honored through the display of the bride to all His friends who are assembled there. (Borrow Dwight Pentecost's Things to Come: A Study in Biblical Eschatology) Luke 13:29+ “And they will come from east and west and from north and south, and will recline at the table in the kingdom of God.; Luke 14:15+ When one of those who were reclining at the table with Him heard this, he said to Him, “Blessed is everyone who will eat bread in the kingdom of God!” 16 But He said to him, “A man was giving a big dinner, and he invited many; 17 and at the dinner hour he sent his slave to say to those who had been invited, ‘Come; for everything is ready now.’ (See this entire story in Lk 14:15-24) Luke 22:27-30+ “For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am among you as the one who serves (serves is in the present tense = continually!) 28 “You are those who have stood by Me in My trials; 29 and just as My Father has granted Me a kingdom, I grant you 30 that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel. (Amazing, amazing truth and perhaps a shadow of that day when we are all reclining around the table at the Marriage Supper of the Lamb. Unbelievable! How great is our God! Luke 22:27+ gives us a hint of this incredible future event when the King of kings girds Himself to serve His bondservants “For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am among you as the one who serves. Blessed (3107)(makarios) in its essence speaks of an inward contentedness that is not affected by circumstances. Fully satisfied, independent of the circumstances. Luke's uses of makarios - Lk. 1:45; Lk. 6:20; Lk. 6:21; Lk. 6:22; Lk. 7:23; Lk. 10:23; Lk. 11:27; Lk. 11:28; Lk. 12:37; Lk. 12:38; Lk. 12:43; Lk. 14:14; Lk. 14:15; Lk. 23:29; Acts 20:35; Acts 26:2; Slaves (Bondservants) (1401) (doulos from deo = to bind) describes one who is bound to another in servitude and conveys the idea of the slave's close, binding ties with his master, belonging to him, obligated to and desiring to do his will and in a permanent relation of servitude. In sum, the will of the doulos is consumed in the will of the master. "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)." (Borrow The Complete Word Study Dictionary: New Testament) Doulos in Luke and Acts - Lk. 1:38; Lk. 1:48; Lk. 2:29; Lk. 7:2; Lk. 7:3; Lk. 7:8; Lk. 7:10; Lk. 12:37; Lk. 12:43; Lk. 12:45; Lk. 12:46; Lk. 12:47; Lk. 14:17; Lk. 14:21; Lk. 14:22; Lk. 14:23; Lk. 15:22; Lk. 17:7; Lk. 17:9; Lk. 17:10; Lk. 19:13; Lk. 19:15; Lk. 19:17; Lk. 19:22; Lk. 20:10; Lk. 20:11; Lk. 22:50; Acts 2:18; Acts 4:29; Acts 16:17 On the alert (1127)(gregoreuo from egeiro = to arise, arouse) means to be watchful or to refrain from physical sleep. Ordinarily it occurs within the context of an admonition to be “on guard,” “watchful.” The expression also stands as a contrast to slothfulness (sleep) or spiritual lethargy. John uses gregoreuo in the context of the Second Coming in Rev 16:15-note describing the one who is blessed as that person "who stays awake and keeps his clothes." Gregoreuo came to used in the moral and religious sphere to call one to be on the alert, in a constant state of readiness and vigilant (alertly watchful especially to avoid danger). We are to be be watchful and ready to respond to external influences, focused, alert for the winds of temptation or overt attacks of evil. We are to remained alert lest we be deceived by the devil the deceiver or sin which is deceitful (Heb 3:13). Recline (347)(anaklino from ana = back + klino = to cause to bend) act. cause to lie down or recline Lk 12:37; put to bed 2:7. Mid. and pass. lie down, recline at a meal Mt 8:11; Mk 6:39. Gilbrant - "It occurs in the Septuagint only in 3 Maccabees 5:16, a text similar to the eight New Testament texts. Only the Synoptic Gospels read anaklinō and in almost every case it refers to “reclining at a meal” (e.g., Matthew 14:19; Mark 6:39; Luke 12:37). However, in some of these texts it is especially referring to “reclining” at the messianic banquet (e.g., Matthew 8:11; Luke 13:29; cf. the image of the marriage supper of the Lamb in Revelation 19:9, 17; cf. the verb anakeimai). Luke used it once of Jesus being laid in a manger by Mary and Joseph (Lk 2:7). (Complete Biblical Library) Anaklino - 6v - laid(1), recline(3), sit down(2). Mt. 8:11; Matt. 14:19; Mk. 6:39; Lk. 2:7; Lk. 12:37; Lk. 13:29 Wait on (serve) (1247)(diakoneo - derivation uncertain - cp diakonis = in the dust laboring or running through the dust or possibly diako = to run on errands; see also study of related noun - diakonia) means to minister by way of rendering service in any form or to take care of by rendering humble service. Luke's uses of diakoneo - Lk. 4:39; Lk. 8:3; Lk. 10:40; Lk. 12:37; Lk. 17:8; Lk. 22:26; Lk. 22:27; Acts 6:2; Acts 19:22 Gilbrant on diakoneo - This verb member of the diakon- word group means chiefly “serve” or (passively) “be served.” Not especially common in classical Greek, in its earliest uses diakoneō probably did not have any religious connotations and simply meant “to render a service” of any kind. Herodotus has the first-known instance; there it simply means “to wait table” (Beyer, “diakoneō,” Kittel, 2:82ff.). More general senses include “to care for, provide for,” or “to do the work of a servant.” Beyer notes that in the eyes of the Greek serving was viewed with disdain, and “ruling and not serving is proper to a man....” (ibid.). Somewhat surprisingly the Septuagint does not use the verb diakoneō at all. Slightly over one-half of the instances of diakoneō occur in the Gospels. At times the term denotes the kind of “waiting on tables” or “serving” described in its classical usage (e.g., Matthew 8:15; Mark 1:31; Luke 10:40; 17:8). In more general terms, it refers to the kind of “care” that women followers of Jesus provided (e.g., Matthew 27:55; Mark 15:41). Of more theological significance is the place of “service” in the life of the disciple, which of course is predicated upon Jesus’ own model as servant. Jesus himself “did not come to be served (ouk diakonethēnai), but to serve (diakonesai)” (Matthew 20:28, NIV; Mark 10:45). He was in their midst as a servant (ho dianonōn) (Luke 22:26). Jesus invited His followers to serve if they wished to lead (Luke 22:27; cf. John 12:26; cf. Matthew 20:26; Mark 9:35). Outside of the Gospels the idea of “to wait tables” is seen, most clearly in Acts 6:2 (in this case, money tables as in Matthew 21:12). (Complete Biblical Library) The Master Serves John
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Garland writes - Christians are to watch: (1) for Christ; (2) themselves lest they drift; (3) others lest false brethren or teachers pervert what they have received. Here the emphasis is upon watching for Christ (Mt. 24:42; 25:13; Mark 13:33, 35; Mark 13:37; Luke 12:36-40; 21:36; 1 Cor. 1:7; 16:13; Php. 3:20; 1 Th. 1:10; 5:6; 2 Ti. 4:8; Tit. 2:13; Heb. 9:28; 2Pe. 3:12; Rev. 3:2-3; Rev. 16:15). Coming as a thief always denotes an unexpected coming in judgment because a thief comes to rob and destroy. Christ is never said to come for His church as a thief. “The first phase of the Lord’s coming is as a bridegroom and the second phase is as a thief. He does not come upon His bride as a thief and He does not come upon the apostates and unregenerate world as a bridegroom.” “Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.” (Rev 16:15+) Paul addressing the believers in Thessalonica gave a similar picture describing the Day of the Lord... For you yourselves know full well that the Day of the Lord will come just like a thief in the night. While they are saying, “Peace and safety!” then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape. (1Th 5:2,3+) Peter uses the metaphor of a thief writing... But the Day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. (2 Pet 3:10+) Related Resources on Millennium: Millennium 1 - summary including overview of Rev 19:11-21:3, history of how it has been interpreted Millennium 2 - events leading up to the millennium, including Great Tribulation and Chart of 70th week Head of the house (3617)(oikodespotes from oikos = house + despotes = lord, master) means the master of the house, the head of a family. Gilbrant - This noun is found only in later Greek (Bauer), and like the verb oikodespoteō, is a compound of oikos, “house,” and despotēs, “ruler.” It denotes one who is empowered to rule over a household. In classical Greek it is often used in connection with a native ruler as opposed to a foreign emperor (Liddell-Scott). It also refers to Zodiac symbols. Oikodespotēs does not occur in the Septuagint, although the term despotēs is found over 60 times. In the New Testament the word occurs 12 times, frequently in the parables of Jesus, and it depicts divine actions as represented by those of “the master of the house.” It is rendered “master of the house” in Matthew 10:25; Luke 13:14,25; and 14:21, where context emphasizes the authority of the person spoken of. Elsewhere, it may be rendered (e.g., Matthew 24:43) as “goodman of the house” (an obsolete English term meaning about the same as “master of the house”) or as “householder” (e.g., Matthew 13:27,52). (Complete Biblical Library) Oikodespotes - 12x in 12v - head of a household(1), head of the house(4), head of the household(1), landowner(4), owner(1), owner of the house(1). There are no uses in the Septuagint. Matt. 10:25; Matt. 13:27; Matt. 13:52; Matt. 20:1; Matt. 20:11; Matt. 21:33; Matt. 24:43; Mk. 14:14; Lk. 12:39; Lk. 13:25; Lk. 14:21; Lk. 22:11 Allowed (863) aphiemi exhibits a diverse semantic range, “to leave, let go” (Mark 1:20); “to set aside” (Matthew 23:23); “to leave behind” (Mark 1:18); “to abandon” (Mark 7:8); “to dismiss, divorce” (1 Corinthians 7:11–13); “to allow, permit” (Mark 1:34). In only about one-third of the occurrences does it denote “to forgive.” Be broken into (1358) diorusso from diá = through, + orússo = to dig) means literally to "dig through". To break through a wall or barrier, normally by the process of digging through. Digging through a wall in Jesus' day was an activity that was made relatively easy to do through ancient dwellings often composed of mud walls or sun-dried bricks. Diorusso - 4x in the NT - Matt 6:19, 20; 24:43; Luke 12:39+ Luke 12:40 "You too, be ready; for the Son of Man is coming at an hour that you do not expect." KJV Luke 12:40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. Luke 21:34-36; Mt 24:42,44; 25:13; Mark 13:33-36; Ro 13:11,14; 1 Th 5:6; 2 Peter 3:12-14; Rev 19:7 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 Related Passage: Matthew 24:44 For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will. Matthew 24:42 “Therefore be on the alert, for you do not know which day your Lord is coming. Matthew 25:13 “Be on the alert then, for you do not know the day nor the hour. Luke 21:34-36 “Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day will not come on you suddenly like a trap; 35 for it will come upon all those who dwell on the face of all the earth. 36 “But keep on the alert at all times, praying that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man.” BE READY: TIME OF MESSIAH'S RETURN NOT KNOWN You too, be ready; for the Son of Man is coming at an hour that you do not expect (dokeo) - You too means to be like a man watching to protect his house, always on high alert. Be ready is a command in the present imperative (See Need for the Holy Spirit to obey) calling for the disciple to live daily with a sense of readiness in light of the unexpected nature of the return of Jesus. When we have our morning devotional, we should say "Lord, this could be the day, so fill me with Your Spirit, so I am supernaturally empowered to remain continually in a state of readiness! Amen!" For (hoti) is a term of explanation which explains why the disciple is to be continually ready for the Son of Man, Jesus' favorite self-description. Jesus made clear that His return could not be given a an hour or a date (as some of the cults like the Jehovah's Witnesses have done!). His coming at an hour when we do not expect Him is all the more reason to remain in a continual state of readiness! The saintly Presbyterian pastor 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)