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William Hendriksen · Citado em PreceptAustin
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Hendriksen - When the figure is interpreted, this means that the proper spirit in which believers should await as Savior the Lord Jesus Christ (Phil. 3:20) is not the feverish nervousness of certain Thessalonians (2 Thess. 2:1, 2; 3:6–12), nor the nauseating lukewarmness of the Laodiceans (Rev. 3:14–22), but the active faithfulness of the Smyrniots (Rev. 2:8–11). Just as in the parable the master, upon his return, rewards his faithful servant by setting him over all his possessions, so also Jesus himself at his glorious coming will bestow on all his faithful ones a high degree of glory and honor. See Luke 19:17, 19+. Does not Christ’s promise also imply the assignment of certain specific tasks in the life hereafter, each task a matter of pure delight and satisfaction, and each in harmony with the individuality of the person for whom it is marked out? (Borrow Exposition of the Gospel of Luke) Robert Stein - Compare Lk 19:17+. Luke used this metaphor to describe the coming reward of those who by faithfully serving the Lord are prepared for his coming. Compare “rich toward God” (Lk 12:21); “treasure in heaven” (Lk 12:33; 18:22); “receive many times as much” (Lk 18:30); “take charge of ten [five] cities” (Lk 19:17, 19). Christian “managers” have the potential for great reward or great punishment (Lk 12:46). Compare Jas 3:1. (See Luke - New American Commentary – Volume 24: Luke) Norman Crawford - Faithfulness in stewards is a major theme of the pastoral letters. Paul writes to Timothy about his own stewardship (1 Tim 1:11) and charges Timothy to be faithful to the stewardship that has been entrusted to him (1 Tim 1:18). As a steward Timothy is exhorted to be faithful with himself (1 Tim 6:14), with the household (1Ti 4:6), with the truth (1Ti 6:20) and to His Lord (1Ti 6:14). "It is required in stewards, that a man be found faithful" (1 Cor 4:2), and this is in view of the day when we will be found (out). Many a lowly steward who laboured for God without much recognition from man (1 Cor 4:3) in the day of accounting will be given high honour by his Lord. (What the Bible teaches – Luke) Truly = Amen (281) amen [OT = Amen (0543) amen] is a transliteration from the Hebrew word amen which in turn is from the Hebrew verb aman = to be firm, to believe, this word conveying the idea of certainty) Amen is transliterated into Latin and English and many other languages, so that it is practically a universal word. In fact amen has been called the best-known word in human speech. To say “Amen” confirms a statement by someone else. Renn notes that Amen "indicates the solemn affirmation of the divine will and purpose in about one-third of the nearly 150 occurrences of the term. The remaining uses of the term yield the adverbial meaning "truly." (Expository Dictionary of Bible Words) Truly acknowledges that which is valid and binding. The OT often used "amen" at the end of a sentence (truly, surely, certainly) to confirm the preceding words and invokes their fulfillment. Only the Lord Jesus uses amen (truly) at beginning of a sentence. His "Amen" guarantees the truth of His saying and affirms His authority. Amen -18x/18v - certainly(2), indeed(2), really(2), sure(1), surely(2), truly(8), truthfully(1). Matt. 14:33; Matt. 26:73; Matt. 27:54; Mk. 14:70; Mk. 15:39; Lk. 9:27; Lk. 12:44; Lk. 21:3; Jn. 1:47; Jn. 4:42; Jn. 6:14; Jn. 7:26; Jn. 7:40; Jn. 8:31; Jn. 17:8; Acts 12:11; 1 Thess. 2:13; 1 Jn. 2:5 Mattoon - Why is the Rapture important to Us? (ED: READ HIS RATIONALE - IT IS GOOD!) 1. It challenges us to be PURE - Be saved and cleansed by the blood of Christ. Live a godly life. 1 John 1:7—but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. 2 Peter 3:14—Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless, 2. It challenges us to be PREPARED Revelation 3:11—I am coming quickly; hold fast what you have, so that no one will take your crown. 1 John 2:28—Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. Luke 12:40—“You too, be ready; for the Son of Man is coming at an hour that you do not expect.” 3. It challenges us to be PERCEPTIVE - Knowledge of the future should prepare us for today and help us to be aware of what is taking place in the world. World events, in light of the Scriptures, will help us to discern the nearness of His coming. Titus 2:13—looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, 1 Thessalonians 5:4-6—But you, brethren, are not in darkness, that the day would overtake you like a thief; 5for you are all sons of light and sons of day. We are not of night nor of darkness; 6so then let us not sleep as others do, but let us be alert and sober. 4. It challenges us to PASS ON the Gospel and PREACH the Word - The George Gallup Poll records that 62% of Americans believe in the Lord's return. The greatest outpouring of missionary and evangelistic efforts since the 1800's have come from denominations that strongly believed in the Rapture. The imminent return of Christ creates a sense of urgency. 2 Timothy 4:1, 2—I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. 5. It challenges us to PARTICIPATE in church and be faithful - You can have a great church when the people are faithful in fulfilling their responsibilities and giving. When people are late, undependable, or uninvolved in the ministry, it hinders the effectiveness of the church in reaching people for Christ and it puts stress on the workers in the church that have to pick up the slack and carry the load. Hebrews 10:25—not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near. 6. It challenges us to be PATIENT James 5:8—You too be patient; strengthen your hearts, for the coming of the Lord is near. 7. It challenges us to PASTOR our church faithfully 1 Peter 5:2, 4—shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; (5:4) And when the Chief Shepherd appears, you will receive the unfading crown of glory. 8. It challenges us to have PROPER PRIORITIES Colossians 3:1-2—Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2 Set your mind on the things above, not on the things that are on earth. 9. It challenges us to have PASSION and love for PEOPLE 1 Thessalonians 3:12, 13—and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you; (3:13) so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints. Beloved, when Jesus returns at the Rapture, we will be given a new, glorified body and we shall be like Him at last. He will change our vile body, our body of humiliation. 1 John 3:2—Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. Are you looking forward to His return? During his 1960 presidential campaign, John F. Kennedy often closed his speeches with the story of Colonel Davenport, the Speaker of the Connecticut House of Representatives. One day in 1789, the sky of Hartford darkened ominously, and some of the representatives, glancing out the windows, feared the end was at hand. Quelling a clamor for immediate adjournment, Davenport rose and said, "The Day of Judgment is either approaching or it is not. If it is not, there is no cause for adjournment. If it is, I choose to be found doing my duty. Therefore, I wish that candles be brought." Rather than fearing what is to come, we are to be faithful until Christ returns. Instead of fearing the dark, we're to be lights as we watch and wait. (Rod Mattoon - Treasures from Luke) Luke 12:45 "But if that slave says in his heart, 'My master will be a long time in coming,' and begins to beat the slaves, both men and women, and to eat and drink and get drunk; KJV Luke 12:45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; But if Ezek 12:22,27,28; Mt 24:48-50; 2 Peter 2:3,4 to beat Isa 65:6; Jer 20:2; Ezek 34:3,4; Mt 22:6; 2 Cor 11:20; 3 Jn 1:9,10; Rev 13:7-10,15-17; 16:6; 17:5,6; 18:24 to eat Isa 56:10-12; Ezek 34:8; Ro 16:18; Phil 3:18,19; 2 Peter 2:13,19; Jude 1:12,13; Rev 18:7,8 Luke 12 Resources - Multiple Sermons and Commentaries Luke 12:35-48 Are You Ready for Christ’s Return? - Steven Cole Luke 12:41-48 Reward and Punishment at Christ's Return - John MacArthur CONTRAST WITH UNFAITHFUL SERVANT But - term of contrast. What is Jesus contrasting? Whereas one steward/slave is faithful and wise, this steward/slave is unfaithful and unwise (foolish)! The picture is of one who is faithful and doing the Lord's work when He returns versus one that sloughs off his obligations. Some writers see both the faithful and unfaithful as believing stewards/slaves (one rewarded, the other losing his rewards - e.g., Warren Wiersbe) but others see these two contrasting pictures as believing stewards/slaves versus unbelieving slaves/servants (e.g.,see ESV note with which I agree). If that slave says in his heart (kardia) My master will be a long time in coming - The "if" here marks this as a third class condition (see conditional statements) that for all practical purposes is a hypothetical condition. With his absence the slave could abuse his authoritiy. He steadfastly ignores Jesus' exhortation in Lk 12:40. The heart of the issue of faithfulness versus unfaithfulness is always an issue of our heart! Have you had a heart check-up recently? Do you have a progressive "hardening" of your (spiritual) arteries? This man had no sense of urgency, thinking it "is taking a long time." This implies the coming is delayed and so the unfaithful steward reasoned "I have plenty of time." (WRONG!) It is interesting to note in this parable that this steward was not expressing doubt that the Lord would return (interesting). Passages on the deadly deception of procrastination - Luke 12:19. Acts 24:25 James 4:13-14 Proverbs 27:1 Isaiah 56:12. Hendriksen adds on in his heart signifies " to himself. Now what a man says to himself is often even more important than what he says openly. See Pr 23:7; Mt. 9:3, 21; Lk 12:17; 15:17–19. But within the secret precincts of his own being this particular man is conversing wickedly, irresponsibly." (Borrow Exposition of the Gospel of Luke) NET Note on that (slave) - The term "that" (ekeinos) is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of "that" servant could be. He could be faithful (Lk 12:43–44) or totally unfaithful (Lk 12:45–46). He does not complete his master's will with knowledge (Lk 12:47) or from ignorance (Lk 12:48). These differences are indicated by the different levels of punishment in Lk 12:46–48. (Luke 12) MacArthur "He lived under the illusion that he had plenty of time to enjoy his sin before his master returned.....Many people live their lives under the same illusion, assuming they can do as they please and turn to God just before the end (Death bed conversions; see also Deathbed Conversion). Such reasoning is both foolish and dangerous, since no one knows when he or she will die, or when the Lord will return. Nor does that faulty reasoning take into account the deadly danger of apostasy (cf. Heb. 6:4-8). It fails to realize that God may harden the hearts of those who persist in hardening theirs so that they reach a point where they cannot repent and believe (John 12:37-40; Rom. 1:24, 26, 28; Heb. 10:26-27). (See Luke Commentary) THOUGHT - Here is a principle - If we are looking for Jesus, we will be living for Jesus (not perfectly but in that general direction)! If one is not looking for Jesus, than there is a high likelihood that he will not be living for Jesus. The certainty of the Blessed Hope of His return is meant to have a sanctifying influence on our soul - "Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. 3 And everyone who has this hope (WHAT HOPE?) fixed on Him purifies himself, just as He is pure." (1 John 3:2-3+) Robert Stein - There is no displacement of the parousia into the far distant future (see the phrase "My master will be a long time in coming"), nor is there a “demythologizing” of the event into something else. On the contrary the warning involves being prepared “because the Son of Man will come at an hour when you do not expect him” (Lk 12:40). (See Luke) Matthew
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Hendriksen adds on after that have no more that they can do - For that reason Jesus urges his disciples not to be afraid of these bitter opponents. The implied directive is "Be strong!" (Borrow Exposition of the Gospel of Luke) Adam
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Hendriksen - In our own day it is getting to be the custom of some to address God as if he were a "chum" or "pal" or "hail-fellow well met." Such surely was not the attitude of Isaiah when in a vision he saw "the Lord sitting upon a throne, high and lifted up" (Isa. 6:1-4). The prophet's response was, "Woe is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, Jehovah of hosts." Cf. Rev. 1:17.It is those, those alone, who, by sovereign grace, have learned to pay such subdued, filial reverence to God, that can also enter into the sweetness of fellowship and friendship with him. (Borrow Exposition of the Gospel of Luke) O God, how wonderful thou art, Thy majesty, how bright! How beautiful thy mercy-seat In depths of burning light! O how I fear thee, living God, With deepest, tenderest fears, And worship thee with trembling hope And penetential tears. Yet I may love thee too, O Lord, Almighty as thou art; For thou hast stooped to ask of me The love of my poor heart. —F. W. Faber
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Hendriksen adds that Gehenna (Wikipedia) "comes from Gē-Hinnōm, that is, the land of Hinnom, a valley belonging originally to Hinnom (see picture) and later to his sons. Originally, no doubt, this was a beautiful valley. But it did not remain so. It was in this valley that a high place was built. It was subsequently called Tophet, meaning, according to some, "place of spitting out" or "abhorrence"; according to others, "place of burning." Either interpretation would fit very well. It would seem that in the top of this high place there was a deep hole in which much wood was piled, and that this wood was ignited by a stream of brimstone (see Isaiah 30:33). The wicked kings Ahaz and Manasseh actually made their children pass through this terrible fire as offerings to the gruesome idol Moloch (2 Chr. 28:3; 33:6; cf. Lev. 18:21; 1 Ki 11:7). Others copied their wicked example (Jer 32:35). Jeremiah predicted that the divine judgment would strike Tophet; God would visit the terrible wickedness that occurred in Gē-Hinnōm with such mass destruction that the place would become known as "the valley of slaughter" (Jer 7:31-34; 19:6; 32:35). God-fearing King Josiah defiled this idolatrous high place, and stopped its abominations (2 Ki 23:10). Afterwards Jerusalem's rubbish was burnt here. Hence, whenever a person approached the valley, he would see those rubbish-burning flames. Now by adding these various ideas represented by Gē-Hinnōm—namely, ever-burning fire, wickedness, abomination, divine judgment, slaughter—it is easily seen that this Gē-Hinnōm became a symbol for the everlasting abode of the wicked, namely, hell. Gē-Hinnōm becomes (in Greek) Gehenna, the place of never-ending torment. (Borrow Exposition of the Gospel of Luke) Gilbrant - Originally geenna, or gehenna, was the name of a valley south of Jerusalem. Gê Hinnōm (Hebrew) equals Hinnom Valley (cf. Joshua 15:8; 18:16). Thus the Greek word has its origin in this Hebrew expression (cf. Aramaic gê Hinnām). The valley itself was the site of child sacrifice during the time of King Ahab and Manasseh. There children were sacrificed to Molech. King Josiah declared the place unclean, and later it was referred to as the place of the dead. The form Gaienna is found in the Septuagint of Joshua 18:16, but it is not found in secular Greek writings. In the Old Testament the Valley of Hinnom was, to some extent, viewed as a symbol of Israel’s apostasy from or rejection of God. As stated above, it was a site where offerings and sacrifices were made to Molech (2 Chr 33:6; Jer 32:35). As a result of this association with apostasy both the place and the word became associated with God’s punishment and judgment (Jeremiah 7:32; 19:6). Later Judaism associated God’s judgment of His people with the Valley of Hinnom. Several times the Old Testament explicitly associates the valley with God’s judgment. Isaiah especially reflects such an understanding. In a picture of final things Isaiah envisioned salvation (a new heaven and a new earth, Isa 66:22,23ff.; cf. Revelation 21:1ff.) as well as judgment (the worm does not die and the fire will not be quenched, Isaiah 66:24; cf. Mark 9:48). In these cases gehenna is not a literal reference to a valley south of Jerusalem; instead it symbolizes the future judgment and punishment. (Complete Biblical Library) Related Resources: Baker Evangelical Dictionary - Hell International Standard Bible Encyclopedia Gehenna McClintock and Strong's Bible Encyclopedia Gehenna The Jewish Encyclopedia Gehenna Hastings' Dictionary of the Bible Gehenna Hastings' Dictionary of the NT Gehenna Gehenna (2) ILLUSTRATION - Tears were streaming from the evangelist's eyes as the Spirit of God directed him toward three young men on the back row. The message that night had been on the "The Horrors of Hell." The man of God had made a passionate plea, attempting to rescue any soul bound for that awful place. As he approached the trio, he was about to ask them to please come to the Lord and confess their sins. Before he could utter a word, one of them smirked and said, "Huh, preacher, how far is it to Hell, anyway?" The other two laughed and they all turned and exited quickly from the church. The evangelist told me he heard the squeal of the tires as they pulled out on the highway and sped away. His broken heart followed them as far as possible, hoping they would return. Others, however, did respond and a number of people were praying around the altar. The prayer was soon interrupted by a state trooper's knock on the front door of the church. His question paralyzed the congregation. "Do any of you know three men?" and he went on to describe what they were wearing. The people responded that they did and wondered aloud why he asked. The officer sadly unfolded the story. Just two and one-half miles down the road, at the big bend, their car had left the road and split in half around a large oak tree. The people hurried to their cars. When they arrived, they found three dead bodies lying beside the road. It was two and one-half miles to Hell for those young men! (THIS IS NO MEANT TO BE HUMOROUS, FOR THERE IS ABSOLUTELY NOTHING FUNNY ABOUT HELL!) I suppose that none of us realize how close death is to us. It stalks our every step and waits around every corner. God's word says it would be thus, "It is appointed unto men once to die, but after this the judgment" (Hebrews 9:27). ILLUSTRATION - One time many years ago, the king of Hungary found himself depressed and unhappy. He sent for his brother, a good-natured but rather indifferent prince. The king said to him, “I am a great sinner; I fear to meet God.” But the prince only laughed at him. Though he was a believer, the king had gotten a glimpse of his guilt for the way he’d been living lately, and he seriously wanted help. In those days it was customary if the executioner sounded a trumpet before a man’s door at any hour, it was a signal that he was to be led to his execution. The king sent the executioner in the dead of night to sound the fateful blast at his brother’s door. The prince realized with horror what was happening. Quickly dressing, he stepped to the door and was seized by the executioner, and dragged pale and trembling into the king’s presence. In an agony of terror he fell on his knees before his brother and begged to know how he had offended him. “My brother,” answered the king, “if the sight of a human executioner is so terrible to you, shall not I, having grievously offended God, fear to be brought before the judgment seat of Christ?” Beloved, Hell is a very real place. It is not just a cuss word. It is the destiny of those who die without Christ as their Savior. You can deny it and pretend it's not real, but it still exists. You can claim it is a fable, but the flames and fire burn and continue to persist. It will not disappear or vanish even though you may insist. Hell was originally prepared for Satan and his angels, but those who reject Christ and follow Satan will spend eternity with him. For the flames of Hell, Satan is doing all that he can to get multitudes to enlist. If you die without Christ, you will go therefor eternity, even if you resist. Beloved, Hell is an awful place. 1. Hell Is a Place of Consciousness - People in Hell are very aware of what is happening to them. (Luke 16:23, 24) 2. Hell Is a Place of Torment and No Rest or Peace at All - There will be no parties in Hell. It will not be fun at all.(Lk 16:23, 28, Rev 14:11, Rev 20:10) 3. Hell Is a Place of Darkness (Matthew 8:12, Jude 1:13) 4. Hell Is a Place of Sorrow and Eternal Separation From Loved Ones (Luke 13:28, 2 Sa 22:6) 5. Hell Is a Place of Hopelessness with No Way of Escape (Matthew 25:46, Luke 16:26) 6. Hell Is a Place of Tormenting Memories (Luke 16:27, 28) 7. Hell Is a Place of Unfulfilled Desires (Revelation 22:11) 8. Hell Is a Place of Fire (Revelation 20:14-15, Revelation 21:8, Matthew 13:50 9. Hell Is a Place of Worms (Mark 9:48) (What does this mean?) 10. Hell Is a Place of Unanswered Prayers (Luke 16:27-31) 11. Hell Is a Place of Everlasting Destruction (2 Thessalonians 1:9 - see why they are sent there - 2 Th 1:8) What does a person do to go to Hell? Nothing! You are condemned already because you are a sinner. John 3:18 (Rod Mattoon - Treasures from Luke) Related Resources: How is eternity in hell a fair punishment for sin? Who will go to hell? What does it mean that hell is eternal separation from God? Why is the idea of eternal damnation so repulsive to many people? Why does God send people to hell? Rod Mattoon summarizes the value of the Fear of the Lord, a subject we hardly ever hear preached but which literally permeates both the Old and New Testaments from beginning to end! The Benefits of Fearing the Lord - Jesus warned us that we should fear the One who has the power to cast a person into Hell. In other words, we should fear or have a reverence for the Lord. Fear God and you will have nothing else to fear. It will deliver you from the fear of men. In fact, the best way to take the fear out of living is to put faith in the Lord. It was said of John Knox, as his body was being lowered into the grave, "Here lies one who feared God so much that he never feared the face of man." What are the benefits of fearing God? It is the Dawn or beginning of Wisdom - Proverbs 1:7—The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction. It Determines our Destiny - Those who have no fear of God will reap His judgment. - Proverbs 1:28-29 It Delivers us and helps us to Depart from Evil - Proverbs 3:7 It is to Detest Evil - Proverbs 8:13a The Duration of Our Days is Prolonged by it - Proverbs 10:27 It Delivers Strong Confidence - Proverbs 14:26a It Directs us to Life - Proverbs 14:27 It Develops Satisfaction - Proverbs 19:23a, Proverbs 15:16 It is the Direction or instruction of Wisdom - Proverbs 15:33a It Delivers Riches, Honor, and Life - Proverbs 22:4 It Defends us Against Envy and Jealousy - Proverbs 23:17 (Rod Mattoon - Treasures from Luke) Don't Go There! By David C. Egner Fear Him who . . . has power to cast into hell. —Luke 12:5 Though it’s a frequently used word in the English language, it’s one of the least talked about. It’s used as an exclamation, an interjection, and a noun. What word is it? Hell. Pollsters tell us that most people who use the word don’t believe in the existence of hell. While 90 percent of Americans said they believe in heaven, only 25 percent indicated that they believe in hell. That’s because hell is not a nice place. In his book Inferno, Dante depicted hell as a place of torment for sin. Above its gate he imagined a sign that said, “Abandon hope all ye who enter here.” The truth about hell is found in the Bible. Jesus described it as a lake of fire, which was prepared for the devil and his helpers (Mt. 25:41). Christ also told about a rich man who was being tormented in hell and who asked a beggar to come and cool his tongue (Lk. 16:19-31). Hell is a place where God demonstrates His justice in dealing with all those who have rebelled against Him. God is so holy, so pure, and so right That hell will be justice for sin; Yet pardon is found by trusting in Christ, And heaven's great joys will begin. —K. De Haan To believe in heaven without hell is like believing in good without evil. Luke 12:6 "Are not five sparrows sold for two cents? Yet not one of them is forgotten before God. KJV Luke 12:6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God? Are not five sparrows sold for two cents Mt 10:29 Yet not one of them is forgotten before God Luke 24,27; Ps 50:10,11; Ps 113:5,6; Ps 145:15,16; Ps 147:9 Luke 12 Resources - Multiple Sermons and Commentaries 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 10:29 Are not two sparrows sold for a cent? And yet not one of them will fall ("HOPS") to the ground apart from your Father. COMMENT: Here you get 5 for 2 cents! The point is that the sparrows are so cheap and insignificant, an extra is thrown in for the price of 4 (2 cents) which even more forcibly proves how insignificant was the value of the sparrows and yet even that unvalued sparrow thrown if for 2 cents was not “forgotten before God.” Psalms 50:10-11 “For every beast of the forest is Mine, The cattle on a thousand hills. 11 “I know every bird of the mountains, And everything that moves in the field is Mine. NOTHING ESCAPES GOD'S ALL SEEING EYE Are not five sparrows sold for two cents? - This question expects an affirmative reply, for everyone knew this was true. They were sold, slaughtered and roasted to be eaten. They were cheap food most anyone could afford. Sparrows in fact were the cheapest thing sold in the market. God knows about and cares about the most financially insignificant things. God's view of His creation is different than man's. In this section Jesus is emphasizing that their Father (Lk 11:2) is omniscient.
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Hendriksen - The main lesson is this: Jesus is assuring his disciples that God's tender love and care will never fail them, not even in the hour of death. Cf. Ro. 8:31-39-note." (Borrow Exposition of the Gospel of Luke) Pulpit Commentary - These extreme instances of God's universal care — his all-knowledge of everything, however little and insignificant, belonging to his creatures — are chosen to give point to the Master's words. If he knows of the death of these little, almost valueless, birds — ay, even of the falling of one of the many hairs of your head — surely you cannot doubt his knowledge of, his caring for, the life or death of one of his proved and gallant followers. J
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Hendriksen - The Master knew very well that the petitioner's preoccupation with strictly mundane affairs had its root in cupidity. Therefore he now issues a warning, addressed not only to this man but to the entire multitude. (Borrow Exposition of the Gospel of Luke) NET Note on over you - The pronoun humas is plural, referring to both the man and his brother; thus the translation "you two." (Luke 12)
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Hendriksen explains that "those who deny or disown him will be denied before these same angels. See Matt. 25:41-43, 45. In this case Jesus is not quoted as saying, "I will deny them." What we read is "they will be denied [or disowned]." This change was made, perhaps, to emphasize all the more strongly the sorrowful lot of those who will be thus rejected." (Borrow Exposition of the Gospel of Luke) Darrell Bock - In contrast to the idea in the previous verse, the one who denies Jesus before other people will be denied in heaven. The passive mood does not specifically indicate who does the heavenly denying, but it is clear that rejection from heaven is in view. People have two options: to accept Jesus or reject him; there is no neutral position (Manson 1949: 108). But is Jesus referring to a single incident or a pattern in one’s life? Peter’s failure to confess Jesus suggests that one incident is not in view (contra Nolland 1993a: 679). In contrasting Peter with Judas, it might be better to speak of denial of nerve versus denial of the heart. Peter did deny Jesus publicly three times, but he regretted his act and responded later with numerous public declarations of Jesus. Judas denied Jesus through betrayal and was tormented by his decision. Nevertheless, Judas’s response was inadequate; rather than declaring Jesus, he committed suicide. Peter’s denial was one of nerve, which was later dramatically reversed. Judas’s denial was one of the heart. Thus, Judas—not Peter—better illustrates this verse. Other candidates might include those who depart the assembly in 1 John 2:19+, which may be the same group referred to by the phrase sin unto death in 1 John 5:16+. Those who deny or end up denying Jesus are in view here. As such, the aorist participle ho arnēsamenos (the one who denies) functions as a summary description of a life of denial. (Luke 9:51-24:53 Baker Exegetical Commentary ) J C
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Hendriksen says, 'The blasphemy against the Spirit is the result of a gradual progress in sin. Grieving the Spirit (Eph. 4:30), if unrepented of, leads to resisting the Spirit (Acts 7:51), which, if persisted in, develops into quenching the Spirit (1 Thess. 5:19). The true solution is found in Ps. 95:7-8, "Today if you would listen to his voice, harden not your hearts." 'When we trust God, though faith in Christ and reliance upon the Holy Spirit, we will not need to fear anyone, or worry about saying the right thing. The Holy Spirit will teach us and lead us into saying and doing what is correct (Lk 12:12). (Welwyn Commentary Series – Saving a fallen world: Luke simply explained) William
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Hendriksen - The essence of the sin against the Holy Spirit can be condensed into just one word— impenitence. If anyone is truly sorry for his sins, he cannot at the same time be guilty of "the sin against the Holy Spirit," "the unpardonable sin," for true sorrow is the work and fruit of the Holy Spirit, and shows that this Spirit is dwelling in the heart of that penitent. (Borrow Exposition of the Gospel of Luke) Blasphemes (987) (blasphemeo from bláptō = to hurt, injure, harm + from phēmí = to speak) means literally to speak to harm and in general therefore means to bring into ill repute and so to slander, to defame (to harm the reputation of by libel or slander). Blasphemeo - 34v - be spoken of as evil(1), blaspheme(4), blasphemed(6), blasphemers(1), blasphemes(3), blaspheming(4), dishonored(1), hurling abuse(3), malign(2), maligned(1), revile(3), reviling(1), slandered(1), slanderously reported(1), spoken against(1), utter(1). Matt. 9:3; Matt. 26:65; Matt. 27:39; Mk. 2:7; Mk. 3:28; Mk. 3:29; Mk. 15:29; Lk. 12:10; Lk. 22:65; Lk. 23:39; Jn. 10:36; Acts 13:45; Acts 18:6; Acts 19:37; Acts 26:11; Rom. 2:24; Rom. 3:8; Rom. 14:16; 1 Co. 10:30; 1 Tim. 1:20; 1 Tim. 6:1; Tit. 2:5; Tit. 3:2; Jas. 2:7; 1 Pet. 4:4; 2 Pet. 2:2; 2 Pet. 2:10; 2 Pet. 2:12; Jude 1:8; Jude 1:10; Rev. 13:6; Rev. 16:9; Rev. 16:11; Rev. 16:21 Forgiven (863)(aphiemi from apo = prefix implies separation + hiemi = put in motion, send; See noun aphesis) conveys the basic idea of an action which causes separation and means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It conveys the basic idea of an action which causes separation and refers to total detachment, total separation, from a previous location or condition. It means to send forth or away from one's self. It refers to the act of putting something away or of laying it aside. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. God will not let our sin go if we continually refuse the wooing of His Spirit. Aphiemi in Luke and Acts - Lk. 4:39; Lk. 5:11; Lk. 5:20; Lk. 5:21; Lk. 5:23; Lk. 5:24; Lk. 6:42; Lk. 7:47; Lk. 7:48; Lk. 7:49; Lk. 8:51; Lk. 9:60; Lk. 10:30; Lk. 11:4; Lk. 12:10; Lk. 12:39; Lk. 13:8; Lk. 13:35; Lk. 17:3; Lk. 17:4; Lk. 17:34; Lk. 17:35; Lk. 17:36; Lk. 18:16; Lk. 18:28; Lk. 18:29; Lk. 19:44; Lk. 21:6; Lk. 23:34; Acts 5:38; Acts 8:22; QUESTION - What is the unpardonable sin / unforgivable sin? See also the related video on the unforgivable sin ANSWER -The unpardonable/unforgivable sin or “blasphemy of the Holy Spirit” is mentioned in Mark 3:22–30 and Matthew 12:22–32. Jesus said, “Truly I tell you, people can be forgiven all their sins and every slander they utter” (Mark 3:28), but then He gives one exception: “Whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin” (verse 29). According to Jesus, the unpardonable or unforgivable sin is unique. It is the one iniquity that will never be forgiven (“never” is the meaning of “either in this age or in the age to come” in Matthew 12:32). The unforgivable sin is blasphemy (“defiant irreverence”) of the Holy Spirit in the context of the Spirit’s work in the world through Christ. In other words, the particular case of blasphemy seen in Matthew 12 and Mark 3 is unique. The guilty party, a group of Pharisees, had witnessed irrefutable evidence that Jesus was working miracles in the power of the Holy Spirit, yet they claimed that He was possessed by the prince of demons, Beelzebul (Matthew 12:24; Mark 3:30). The Jewish leaders of Jesus’ day committed the unpardonable sin by accusing Jesus Christ (in person, on earth) of being demon-possessed. They had no excuse for such an action. They were not speaking out of ignorance or misunderstanding. The Pharisees knew that Jesus was the Messiah sent by God to save Israel. They knew the prophecies were being fulfilled. They saw Jesus’ wonderful works, and they heard His clear presentation of truth. Yet they deliberately chose to deny the truth and slander the Holy Spirit. Standing before the Light of the World, bathed in His glory, they defiantly closed their eyes and became willfully blind. Jesus pronounced that sin to be unforgivable. The blasphemy against the Holy Spirit, specific as it was to the Pharisees’ situation, cannot be duplicated today. Jesus Christ is not on earth, and no one can personally see Jesus perform a miracle and then attribute that power to Satan instead of the Spirit. The only unpardonable sin today is that of continued unbelief. There is no pardon for a person who dies in his rejection of Christ. The Holy Spirit is at work in the world, convicting the unsaved of sin, righteousness, and judgment (John 16:8). If a person resists that conviction and remains unrepentant, then he is choosing hell over heaven. “Without faith it is impossible to please God” (Hebrews 11:6), and the object of faith is Jesus (Acts 16:31). There is no forgiveness for someone who dies without faith in Christ. God has provided for our salvation in His Son (John 3:16). Forgiveness is found exclusively in Jesus (John 14:6). To reject the only Savior is to be left with no means of salvation; to reject the only pardon is, obviously, unpardonable. Many people fear they have committed some sin that God cannot or will not forgive, and they feel there is no hope for them, no matter what they do. Satan would like nothing more than to keep people laboring under that misconception. God gives encouragement to the sinner who is convicted of his sin: “Come near to God and he will come near to you” (James 4:8). “Where sin increased, grace increased all the more” (Romans 5:20). And the testimony of Paul is proof positive that God can and will save anyone who comes to Him in faith (1 Timothy 1:12–17). If you are suffering under a load of guilt today, rest assured that you have not committed the unpardonable sin. God is waiting with open arms. Jesus’ promise is that “he is able to save completely those who come to God through him” (Hebrews 7:25). Our Lord will never fail. “Surely God is my salvation; I will trust and not be afraid. The LORD, the LORD himself, is my strength and my defense; he has become my salvation” (Isaiah 12:2). gotquestions.org QUESTION - What is the blasphemy against the Holy Spirit? See related video ANSWER - The concept of “blasphemy against the Spirit” is mentioned in Mark 3:22–30 and Matthew 12:22–32. Jesus has just performed a miracle. A demon-possessed man was brought to Jesus, and the Lord cast the demon out, healing the man of blindness and muteness. The eyewitnesses to this exorcism began to wonder if Jesus was indeed the Messiah they had been waiting for. A group of Pharisees, hearing the talk of the Messiah, quickly quashed any budding faith in the crowd: “It is only by Beelzebul, the prince of demons, that this fellow drives out demons,” they said (Matthew 12:24). Jesus rebuts the Pharisees with some logical arguments for why He is not casting out demons in the power of Satan (Matthew 12:25–29). Then He speaks of the blasphemy against the Holy Spirit: “I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come” (verses 31–32). The term blasphemy may be generally defined as “defiant irreverence.” The term can be applied to such sins as cursing God or willfully degrading things relating to God. Blasphemy is also attributing some evil to God or denying Him some good that we should attribute to Him. This particular case of blasphemy, however, is called “the blasphemy against the Holy Spirit” in Matthew 12:31. The Pharisees, having witnessed irrefutable proof that Jesus was working miracles in the power of the Holy Spirit, claimed instead that the Lord was possessed by a demon (Matthew 12:24). Notice in Mark 3:30 Jesus is very specific about what the Pharisees did to commit blasphemy against the Holy Spirit: “He said this because they were saying, ‘He has an impure spirit.’” Blasphemy against the Holy Spirit has to do with accusing Jesus Christ of being demon-possessed instead of Spirit-filled. This particular type of blasphemy cannot be duplicated today. The Pharisees were in a unique moment in history: they had the Law and the Prophets, they had the Holy Spirit stirring their hearts, they had the Son of God Himself standing right in front of them, and they saw with their own eyes the miracles He did. Never before in the history of the world (and never since) had so much divine light been granted to men; if anyone should have recognized Jesus for who He was, it was the Pharisees. Yet they chose defiance. They purposely attributed the work of the Spirit to the devil, even though they knew the truth and had the proof. Jesus declared their willful blindness to be unpardonable. Their blasphemy against the Holy Spirit was their final rejection of God’s grace. They had set their course, and God was going to let them sail into perdition unhindered. Jesus told the crowd that the Pharisees’ blasphemy against the Holy Spirit “will not be forgiven, either in this age or in the age to come” (Matthew 12:32). This is another way of saying that their sin would never be forgiven, ever. Not now, not in eternity. As Mark 3:29 puts it, “They are guilty of an eternal sin.” The immediate result of the Pharisees’ public rejection of Christ (and God’s rejection of them) is seen in the next chapter. Jesus, for the first time, “told them many things in parables” (Matthew 13:3; cf. Mark 4:2). The disciples were puzzled at Jesus’ change of teaching method, and Jesus explained His use of parables: “Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. . . . Though seeing, they do not see; though hearing, they do not hear or understand” (Matthew 13:11, 13). Jesus began to veil the truth with parables and metaphors as a direct result of the Jewish leaders’ official denunciation of Him. Again, the blasphemy of the Holy Spirit cannot be repeated today, although some people try. Jesus Christ is not on earth—He is seated at the right hand of God. No one can personally witness Jesus performing a miracle and then attribute that power to Satan instead of the Spirit. The unpardonable sin today is the state of continued unbelief. The Spirit currently convicts the unsaved world of sin, righteousness, and judgment (John 16:8). To resist that conviction and willfully remain unrepentant is to “blaspheme” the Spirit. There is no pardon, either in this age or in the age to come, for a person who rejects the Spirit’s promptings to trust in Jesus Christ and then dies in unbelief. The love of God is evident: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). And the choice is clear: “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3:36). GotQuestions.org Related Resources: All from gotquestions.org What is the greatest sin? Is there any sin that God will not forgive? What is the role of the Holy Spirit in our lives today? What is blasphemy? What does it mean to blaspheme? Steven
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Hendriksen - “Do not worry,” that is, “Whenever worry raises its head, knock it down at once.” Reason: in that very hour the Holy Spirit will teach you what to say. (Borrow Exposition of the Gospel of Luke) Do not worry (merimnao aorist active subjunctive - functions like an imperative) about how or what you are to speak in your defense (apologeomai), or what you are to say - Jesus' charge to not worry is in the context of also telling the disciples not to fear death. To speak in your defense means speak in one’s own defense against charges presumed to be false. How easy it is to fall prey to worrying over what we will say or how we will defend ourselves. I have had personal experience being called before a group of church leaders at a Baptist church who leveled a charge against me that literally floored me = "You are teaching the Word of God too much! You place too much emphasis on the Word!" I'm paraphrasing because I was so stunned, that I could not really process what they were saying. But here is the point -- God literally shut my mouth. I did not react. I did not defend. I did not say anything to refute their clearly outrageous charges. I can only credit the power of the Spirit for "teaching me in that hour" (the meeting lasted about one hour) and His teaching was don't pay back evil to evil to anyone. Most translations render merimnao in one of two ways -- "be anxious" or "be worried". Indeed many English dictionaries will define anxiety as worry and vice versa. With that in mind here is a summary of English dictionary definitions of each word (as well as the related verb "fret")... Anxious: Characterized by extreme uneasiness of mind or brooding fear about some contingency (Webster, modern). Worried and tense because of possible misfortune, danger, etc. (Collins) Experiencing worry, nervousness, or unease. (Oxford) Concern or solicitude respecting some event, future or uncertain, which disturbs the mind, and keeps it in a state of painful uneasiness. it expresses more than uneasiness or disturbance, and even more than trouble or solicitude. it usually springs from fear or serious apprehension of evil, and involves a suspense respecting an event, and often, a perplexity of mind, to know how to shape our conduct. (Webster, 1828) A state of restlessness and agitation, often with general indisposition and a distressing sense of oppression at the epigastrium. (Webster, 1913) Worry: feel or cause to feel troubled over actual or potential difficulties. Expressing anxiety. (Concise Oxford). To choke or strangle - to harass by tearing, biting, or snapping especially at the throat. Mental distress or agitation resulting from concern usually for something impending or anticipated. Worry suggests fretting over matters that may or may not be real cause for anxiety (Webster) To be or cause to be anxious or uneasy, esp. about something uncertain or potentially dangerous. To disturb the peace of mind of (Collins) Fret: (David's antidote for fretting in Ps 37:7 is "rest in the LORD" - He is our Rock, our Shield, our Protector from those things that cause us to fret) The etymology like that of "worry" (below) is fascinating and gives us an incredible "word picture" of the potential effect of fretting. Fret is from Middle English = to devour, fret (In turn from Old English fretan to devour; akin to Old High German frezzan = to devour, ezzan = to eat) Fret means to eat or gnaw into and figuratively to cause to suffer emotional strain, causing one to become vexed or worried. Fret describes running water = to become agitated or disturbed. To rub; to wear away a substance by friction. "Temporal prosperity is too small a matter to be worth fretting about" (Spurgeon) Moses was worried about what he would say so God responded and unfortunately Moses still did not receive His word (cf Ex 4:13-14) Then Moses said to the LORD, “Please, Lord, I have never been eloquent, neither recently nor in time past, nor since You have spoken to Your servant; for I am slow of speech and slow of tongue.” The LORD said to him, “Who has made man’s mouth? Or who makes him mute or deaf, or seeing or blind? Is it not I, the LORD? Now then go, and I, even I, will be with your mouth, and teach you what you are to say.” (Ex 4:10-12+) Synagogues (4864)(sunagoge from sunágo = lead together, assemble or bring together) refers to a group of people “going with one another” (sunago) literally describes a bringing together or congregating in one place. Eventually, sunagoge came to mean the place where they congregated together. The word was used to designate the buildings other than the central Jewish temple where the Jews congregated for worship. Historically, the Synagogues originated in the Babylonian captivity after the 586 BC destruction of the temple by Nebuchadnezzar and served as places of worship and instruction. Sunagoge was the name of a group "Synagogue of the Freedmen" (Acts 6:9). Do not worry (aorist active subjunctive - functions like an imperative) (3309) (merimnao from merimna = anxious care from meris = part, in turn from [Sources: Vine's Expository Dictionary, Ralph Earle - Word Meanings in the NT] the verb merizo = to distract, to divide, to draw different directions - which is exactly what anxiety does to most of us!) expresses a strong feeling for something or someone, often to the point of being burdened. Although this can be a "positive" concern, in most of the NT uses it refers to an anxious concern, based on apprehension about possible danger or misfortune, and so it means to be worried about, to be anxious about, to be apprehensive (viewing the future with anxiety or alarm), to be unduly concerned, to be burdened with anxious care or cumbered with many cares and in simple terms to worry. Luke uses on merimnao four times in this chapter. Jesus wants His disciples prepared and He knows that worrying can lead to wavering! - Lk 12:11, 22, 25, 26 (and one other use by Luke in Luke 10:41-note in His address to Martha) See also Anxiety-Worry-Quotes, Devotionals & Illustrations Speak in you defense (626)(apologeomai from apo = from + logos = speech; English = "apologetics") literally means, “to talk one’s self off from" and thus to speak in one's own defense, defend oneself. As a common legal term it means “speak in one’s own defense.” It appears once in the canonical writings of the Septuagint (Jer 12:1). Of the 10 instances of apologeomai in the New Testament, 8 are Lukan and 2 belong to Paul. All occur in a legal setting, and it is especially used of someone defending himself before the various legal authorities or people in a position to make a judgment. BDAG - "to speak in one’s own defense against charges presumed to be false," Apologia was a technical word used in the Greek law courts and was used of an attorney who talked his client off from a charge preferred against him. In short it refers to a speech given in defense. Apologeomai - 10v - defend(1), defending(2), make a defense(1), make...defense(3), said in...defense(1), saying in...defense(1), speak in...defense(1). Lk. 12:11; Lk. 21:14; Acts 19:33; Acts 24:10; Acts 25:8; Acts 26:1; Acts 26:2; Acts 26:24; Rom. 2:15; 2 Co. 12:19 Luke 12:12 for the Holy Spirit will teach you in that very hour what you ought to say." KJV Luke 12:12 For the Holy Ghost shall teach you in the same hour what ye ought to say. Luke 21:15; Ex 4:11; Acts 4:8; 6:10; 7:2-53,55; 26:1-32 Luke 12 Resources - Multiple Sermons and Commentaries Luke 12:1-12 Confessing or Denying Christ? - Steven Cole Luke 12:10-12 A Certain Cure for Hypocrisy, Part 3 - John MacArthur THE PROMISED POWER OF THE SPIRIT IN THE NICK OF TIME! For - term of explanation - Explaining why there is no need to defend yourself or conger up eloquent arguments to support your case. What a striking contrast with the danger of speaking AGAINST the Spirit (Lk 12:10), for here the Spirit speaks to them and they will speak by His enabling power and provision! Matthew and Mark in fact state that it is actually the Holy Spirit Who speaks through the disciples (what a contrast with the unclean spirits speaking through those they possess)... Matthew 10:20+ For it is not you who speak, but it is the Spirit of your Father Who speaks in you. Mark 13:11+ When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit. And not only will the Spirit speak to and through us but Jesus promises "I will give you utterance and wisdom which none of your opponents will be able to resist or refute." (Lk 21:14,15+) The Holy Spirit will teach (didasko) you in that very hour - Note that this is a prophetic promise. And note God's timing. Never early. Never late. Always on time and in this case in that very hour. You can trust His faithful Word. As aging Joshua (who had seen and experienced the faithfulness of Jehovah) declared in some of his parting words "not one word of all the good words which the LORD your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed." (Joshua 23:14+). Beloved, this principle still applies today when we are being persecuted, slandered, etc, for the cause of Christ. Hendriksen - "The Holy Spirit will work within you in such an effective manner, illumining the mind and sharpening the power of speech, that you will know exactly what to say." (Borrow Exposition of the Gospel of Luke) This clearly calls for us to trust God to provide the words when the words are needed and not before. There is a similar promise by Jesus in John But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you. (John 14:26) And so it is not surprising that we see this prophetic promise being fulfilled in the book of Acts Acts 4:8+ Then Peter, filled with the Holy Spirit, said to them, “Rulers and elders of the people, (Read Acts 4:8-12, 19, 20) Acts 4:31+ And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit, and began to speak the word of God with boldness. Acts 6:10+ But they were unable to cope with the wisdom and the Spirit with which he was speaking. Acts 16:6+ (NEGATIVE BUT STILL EXAMPLE OF SPIRIT'S ENABLEMENT) And they passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia; See also the Spirit enabled answers of the apostle Paul (Acts 21:39–22:21+; Acts 23:1, 6+; Acts 24:10–21+; Acts 26:1–23+). Leon
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Hendriksen - This is a most earnest warning. Let every listener take it to heart. Let him begin to take inventory. Let him make it his serious business to ask himself again and again, "Am I perhaps a greedy individual? Do I experience joy in giving, in helping along good causes? Or am I, perhaps, a selfish person? Do I have an inordinate yearning for material possessions? For honor, prestige? For power and position? Briefly, am I greedy?" (Borrow Exposition of the Gospel of Luke) Warren
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Hendriksen - The Greek word for greed is very descriptive. Literally it means: the thirst for having more, always having more and more and still more. It is as if a man in order to quench his thirst takes a drink of salt water, which happens to be the only water that is available. This makes him still more thirsty. So he drinks again and again, until his thirst kills him. In this connection think also of one of the German words for greed: die Habgier; cf. the Dutch: hebzucht, the uncontrolled yearning to have... have... have... more... and... more... and still more. (Borrow Exposition of the Gospel of Luke) Covetousness was regarded by Jews as an extremely heinous sin, a characteristic of pagans who were separated from God. Even a pagan like Plato had the sense to recognize "The desire of man is like a sieve or a pierced vessel which he ever tries to, and can never fill." Contentment is the opposite of covetousness. Attacking covetousness lays the ax to a root cause of sin because pleonexia is the root of the other sins listed (in Col 3:5). When contentment replaces covetousness, the latter cannot give rise to the process that culminates in an act of sin. John
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Hendriksen asks "Does not this parable imply that our real riches consists in that which is stated so beautifully in Ro. 8:31–39? (Borrow Exposition of the Gospel of Luke) NET Note on required of you - Or "required back." This term apaiteo, has an economic feel to it and is often used of a debt being called in for repayment. (Luke 12)
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Hendriksen remarks that "When church members hardly differ at all from “outsiders” in the ambitions they cherish, in the goals they try to achieve, in the manner in which they react to the disappointments and adversities of life, in the way they conduct their social events and parties, in the kind of literature they prefer to read, in the songs they prefer to sing, in their choice of friends with whom they feel at home, etc., there is something very wrong." (Borrow Exposition of the Gospel of Luke) Harry
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Hendriksen - Christ’s disciples are being urged, therefore, to see to it that the rule of God is being established more and more in their own lives and in the lives of others. The reward of grace is this, that while they are concentrating all their attention on establishing God’s kingdom everywhere, their heavenly Father sees to it that they do not only have an abundance of spiritual blessings, but also, in addition, food and clothing. The necessities of daily living will not be lacking to them. (Borrow Exposition of the Gospel of Luke) What Jesus is saying is that in essence "What you seek, you find." This principle reverberates throughout the Bible... But from there you will seek the LORD your God, and you will find Him if you search for Him with all your heart and all your soul. (Deut 4:29) As for you, my son Solomon, know the God of your father, and serve Him with a whole heart and a willing mind; for the LORD searches all hearts, and understands every intent of the thoughts. If you seek Him, He will let you find Him; but if you forsake Him, He will reject you forever. (1Chr 28:9) Bock - Matthew 6:33 has a longer form of this saying. He speaks of seeking “first” God’s kingdom “and his righteousness,” and “all” these things shall be added to you. These are not different ideas, since to seek his kingdom is to seek to live in a way that honors God’s presence and rule. (Luke 9:51-24:53 Baker Exegetical Commentary) Notice then that Jesus is not suggesting but commanding all citizens of the Kingdom of heaven who still live on earth to cease making material things the center of their life ("stop worrying" Mt 6:25-32). Instead the believer's lifelong pursuit is not for things but the presence, pleasure and Person of Jesus Christ our Lord and our King ("kingdom" always indicates a "king"). See related resource by Anne Ortlund - Fix Your Eyes on Jesus. One Thing - Commentary on Luke 10:42 = "only one thing is necessary" Dear Lord, may the words of Johnson Oatman's great hymn be our soul's deepest desire... Higher Ground I’m pressing on the upward way, New heights I’m gaining every day; Still praying as I’m onward bound, “Lord, plant my feet on higher ground.” Refrain Lord, lift me up and let me stand, By faith, on Heaven’s table land, A higher plane than I have found; Lord, plant my feet on higher ground. My heart has no desire to stay Where doubts arise and fears dismay; Though some may dwell where those abound, My prayer, my aim, is higher ground. Refrain I want to live above the world, Though Satan’s darts at me are hurled; For faith has caught the joyful sound, The song of saints on higher ground. Refrain I want to scale the utmost height And catch a gleam of glory bright; But still I’ll pray till Heav’n I’ve found, “Lord, plant my feet on higher ground.” Refrain
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Hendriksen - Some are of the opinion that Jesus was thinking especially of his disciples, considered as office-bearers, and so, by extension, of all ministers and pastors of the churches to be organized during the entire new dispensation. They may well be right. But we cannot be certain about this. After all, the duty of faithfulness applies not only to pastors but also to elders, deacons, teachers, parents; in fact, to all believers. Doing the will of the Master and caring for those in need is certainly the task assigned to all. (Borrow Exposition of the Gospel of Luke) Gilbrant - These verses tell how the Son of Man (Lk 12:40) gave specific authority and power to those left behind to await His return. The two previous parables (Lk 12:35-38, 39, 40) indicate that faithful waiting is important. Now, in this particular parable, the nature of this waiting is identified. (Complete Biblical Library) Stein - The parable uses a picture of a manager placed in charge of his master’s household and has as its corresponding reality Christian leaders placed over the church by the Lord. [cf 1 Cor 4:1–2; Titus 1:7; 1 Pet 4:10] By introducing the parable as he did (Lk 12:41) and by using the term “manager” (Ed: NAS = steward) instead of “servant,” Luke underlined the application of this parable to leaders of the Christian community even more clearly than Matthew. (Mt 24:45 - "faithful and sensible slave") (Ibid) Paul reminds us God is not as concerned about our fruitfulness per se as much He is about our faithfulness (but of course faithfulness is the fertile ground for productive fruitfulness!)... In this case, moreover, it is required of stewards that one be found trustworthy (faithful). (1 Cor. 4:2+) THOUGHT: This begs the question - We are all stewards because all believers are in one sense "stewards of the mysteries of God" (1 Cor 4:1). To be sure 1 Cor 4:1 applies especially to church leaders but as stewards, all believers manage the message and ministry God has entrusted to them by God (because every believer has at least one spiritual gift). So the simple question is "Am I a trustworthy steward? Am I using His spiritual gift to me for His glory or am I squandering it?"
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Hendriksen - Anyone who has made a thorough study of Church History—not only ancient and medieval but also modern—will have discovered, if he has not experienced it in his own person, that what Jesus here presents was a true picture of events to come. To be sure, there have been and there are many faithful servants, who will one day hear the welcome words, “Well done!” But are there not also many of the opposite type, men filled with envy, lust to rule, selfishness? The tribe of Korah, Dathan, and Abiram, who rebelled against Moses (Nu 16:1-33, Nu 16:31, 32, 33, 34, 35), of Diotrephes, who made life difficult for the apostle John (3 John 1:9), and of scribes and chief priests, who brought about the death of Jesus, has not yet died out. In telling this parable Jesus’ aim may well have been: (a) to open the eyes of the true church, and (b) to warn the deceivers in order that they may even now repent. If they do not, the Lord will assign to them a place with the unfaithful. They will be “cut to pieces.” Does this mean, then, that the Master is cruel? Not at all. That he is just and reasonable appears from the closing passage of this section (Lk 12:47-48) (Borrow Exposition of the Gospel of Luke) R Kent
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Hendriksen says "The fire of which Jesus speaks in all probability refers to the judgment of God upon the sins of his people. That judgment would be rendered at Calvary. It is Jesus Himself Who will satisfy God’s justice and bear the punishment....("I wish it were already kindled" means that) Jesus is thinking of his fast approaching passion and death. He realizes that His suffering will be intense. It is not surprising therefore that He says, "and how I wish it were already kindled." Besides, He knows that the firm foundation for the salvation of His people will not have been completed until at Calvary the sacrifice will have been brought." (Borrow Exposition of the Gospel of Luke)
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Hendriksen - We have here a mashal; that is, a paradoxical saying, one that sounds unbelievable! That it is contrary to prevailing opinion is indicated by the question, "Do you think that I have come to give peace on earth?" and the answer, "No, I tell you, but rather division." What Jesus says here causes the one who hears or reads it to startle in shocked disbelief. The natural reaction to the surprising statement would be: "How can this saying be true? Is not Christ 'the Prince of Peace' (Isa. 9:6)? Is he not the One who pronounces a blessing on those who make peace (Matt. 5:9)? If he did not come in order to bring peace how can the following passages be true: Ps. 72:3, 7; Luke 1:79; 2:14; 7:50; 8:48; John 14:27; 16:33; 20:19, 21; Rom. 5:1; 10:15; 14:17; Eph. 2:14; Col. 1:20; Heb. 6:20-7:2? Do not all of them in the strongest terms proclaim Jesus as the Bringer of peace?" We should remember, however, that it is the characteristic of many a mashal to place emphasis on one aspect of the truth rather than on a proposition that is universally valid. See on Matt. 5:34, "Do not take any oath at all." The merit of such aphorisms is that they stop a person short and make him think. So here also. A little reflection will soon convince the earnest student of Scripture that there is a sense in which the coming of Christ into this world not only brought division but was even intended to do so. If that had not been its immediate purpose would not all men have been lost (John 3:3, 5; Rom. 3:9-18)? Would they not all have rushed onward toward their doom? Besides, even in the lives of those who are ultimately saved is it not true that through many tribulations they must enter into the kingdom of God (Acts 14:22)? Is not the life of the believer one of Sturm und Drang (storm and stress)? To be sure, in the end all is peace, but the same Paul who exclaims, "I thank God through Jesus Christ our Lord," also complains, "Wretched man that I am!" (Rom. 7:24, 25). (Borrow Exposition of the Gospel of Luke) Peace (1515)(eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Eirene in Luke and Acts - Lk. 1:79; Lk. 2:14; Lk. 2:29; Lk. 7:50; Lk. 8:48; Lk. 10:5; Lk. 10:6; Lk. 11:21; Lk. 12:51; Lk. 14:32; Lk. 19:38; Lk. 19:42; Lk. 24:36 Acts 7:26; Acts 9:31; Acts 10:36; Acts 12:20; Acts 15:33; Acts 16:36; Acts 24:2 Division (1267)(diamerismos from diá = denoting separation + merízō = to divide) describes a "division into partisan and contentious units" (BDAG). Opposition, dissension, disunity and hostility. In the Septuagint it refers to division of land (Ezek. 48:29). Notice that in Matthew the parallel word is "sword" so clearly in Luke 12:51 (the only NT use - hapax legomenon) "division" conveys the sense of a very unfriendly disposition or state of deep-seated ill-will. Divider Of People—Luke 12:51 The Boston Red Sox were battling the rival New York Yankees for the division title during the 2001 baseball season—and the race was tight. So when Boston lost six games out of eight, the manager was abruptly fired and his job was given to the pitching coach. Some players and fans applauded the move; others felt it was a terrible mistake. Both sides were very vocal with their opinions. Whoever said “a call for a decision is a cause for division” was right. Choice involves change, and change makes some people uncomfortable. Jesus said that a decision to follow Him would mean changes in relationships. “From now on five in one house will be divided: three against two, and two against three. Father will be divided against son . . . , mother against daughter” (Luke 12:52-53). Your friends or family may misunderstand you after you start living for Christ. Some may accuse you of thinking you’re too good for them. Others may shun you. In that way, Jesus is a divider of families, friends, and co-workers. It hurts to be ridiculed or rejected by those close to you, but Jesus said it would happen. Yes, Christ is a divider of people—but you are united with Him, and He will never leave you. —By David C. Egner Your choice to follow Jesus Christ Some people will not understand; Still others will resent the change— But have no fear, He'll hold your hand. —Egner When we walk with the Lord, we'll be out of step with the world. Luke 12:52 for from now on five members in one household will be divided, three against two and two against three. KJV Luke 12:52 For from henceforth there shall be five in one house divided, three against two, and two against three. Ps 41:9; Micah 7:5,6; Jn 7:41-43; 9:16; 10:19-21; 15:18-21; 16:2; Acts 13:43-46; 14:1-4; 28:24 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 JESUS EXPLAINS THE DEPTH OF THE DIVISION HE BRINGS For (gar) - term of explanation Here Jesus is explaining how deep the division will be. It will be such a deep division that it even divides families where normally family ties and family love and loyalty (SEE ABSENCE OF FAMILY LOVE = astorgos) tend to bind people together. But now when it comes to the Gospel of Jesus, because Jesus' coming and crucifixion divides all mankind into those who are going to heaven and those who are going to hell, and the latter naturally detest and hate the belief and teaching of the former. It is as if a "light" of righteousness is always shining straight at them through the life and conduct of their relative and they do not want their sin and their selfish lusts to be exposed. John writes This is the judgment, that the Light has come into the world (AND NOW BELIEVERS ARE JESUS' LIGHT - Mt 5:14-16, Php 2:15, cf an aroma of Jesus in 2 Cor 2:14-16) and men loved the darkness (THERE IT IS - THE ROOT PROBLEM) rather than the Light, for their deeds were evil. For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed (SO DON'T BE SURPRISED WHEN YOU COME TO CHRIST AND THEN GO TELL YOUR LOST RELATIVES AND IT BRINGS DIVISION, EVEN HOSTILITY AND IN SOME CULTURES EVEN MARTYRDOM! cf Mt 10:34 "a sword!"). (John 3:19-20+) From now on - To what does this time phrase refer? In context, it would seem to be a reference, to the cross, so from now on, the truth of the cross would bring division in groups of people. This phrase is found 17x in the NAS and frequently used by Jesus - 1 Ki. 14:14; 2 Chr. 16:9; Mic. 4:7; Matt. 23:39; 26:29; Lk. 5:10; 12:52; 22:18,69; Jn. 8:11; 13:19; 14:7; Acts 18:6; 1 Co. 7:29; 2 Co. 5:16; Gal. 6:17; Rev. 14:13 William
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Hendriksen says "each person has to make his own individual decision, and what an important decision it is. The preceding context has driven home the following truths: It is necessary for everyone to ask himself the question, "Am I a faithful or unfaithful servant" (verses 41-46)? The hour of crisis has arrived (verse 49). You must choose sides (verses 52, 53). God is speaking to you in the present critical hour (verses 54-56).In harmony with all this, Jesus is winding up his address with a dramatic appeal to every listener, urging him to make his peace with God; to do so now, before it is too late. Note change of y o u (plural in Lk 12:57) to you (singular in Lk 12:58ff). To each person Jesus is saying, "Be reconciled to God." (Borrow Exposition of the Gospel of Luke) NET Note on and - This unit probably does connect to the previous one - thus the translation of (de) here as "And" - to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm. (Luke 12) Judge (decide, determine)(2919)(krino) primarily signifies to distinguish, to decide between (in the sense of considering two or more things and reaching a decision), to make up one's mind. Krino in Luke and Acts - Lk. 6:37; Lk. 7:43; Lk. 12:57; Lk. 19:22; Lk. 22:30; JnActs 3:13; Acts 4:19; Acts 7:7; Acts 13:27; Acts 13:46; Acts 15:19; Acts 16:4; Acts 16:15; Acts 17:31; Acts 20:16; Acts 21:25; Acts 23:3; Acts 23:6; Acts 24:6; Acts 24:21; Acts 25:9; Acts 25:10; Acts 25:20; Acts 25:25; Acts 26:6; Acts 26:8; Acts 27:1 Right (just) (1342)(dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just Dikaios in Luke and Acts - Matt. 1:19; Matt. 5:45; Matt. 9:13; Matt. 10:41; Matt. 13:17; Matt. 13:43; Matt. 13:49; Matt. 20:4; Matt. 23:28; Matt. 23:29; Matt. 23:35; Matt. 25:37; Matt. 25:46; Matt. 27:19; Mk. 2:17; Mk. 6:20; Lk. 1:6; Lk. 1:17; Lk. 2:25; Lk. 5:32; Lk. 12:57; Lk. 14:14; Lk. 15:7; Lk. 18:9; Lk. 20:20; Lk. 23:47; Lk. 23:50; Jn. 5:30; Jn. 7:24; Jn. 17:25; Acts 3:14; Acts 4:19; Acts 7:52; Acts 10:22; Acts 22:14; Acts 24:15; Rom. 1:17; Rom. 2:13; Rom. 3:10; Rom. 3:26; Rom. 5:7; Rom. 5:19; Rom. 7:12; Gal. 3:11; Eph. 6:1; Phil. 1:7; Phil. 4:8; Col. 4:1; 2 Thess. 1:5; 2 Thess. 1:6; 1 Tim. 1:9; 2 Tim. 4:8; Tit. 1:8; Heb. 10:38; Heb. 11:4; Heb. 12:23; Jas. 5:6; Jas. 5:16; 1 Pet. 3:12; 1 Pet. 3:18; 1 Pet. 4:18; 2 Pet. 1:13; 2 Pet. 2:7; 2 Pet. 2:8; 1 Jn. 1:9; 1 Jn. 2:1; 1 Jn. 2:29; 1 Jn. 3:7; 1 Jn. 3:12; Rev. 15:3; Rev. 16:5; Rev. 16:7; Rev. 19:2; Rev. 22:11 Steven