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Luke Chapter
Twelve
Luke 12
Chapter 12 puts the disciples into this place of
testimony by the power of the Holy Ghost, and with the world opposed to them,
after the Lord's departure. It is the word and the Holy Ghost, instead of the
Messiah on the earth. They were neither to fear opposition, nor to trust in
themselves, but to fear God and trust to His help; and the Holy Ghost would
teach them what to say. All things should be revealed. God reaches the soul:
man can only touch the body. Here that which goes beyond present promises, the
connection of the soul with God, is put forward. It is coming out from Judaism
to be before God. Their calling was to manifest God in the world at all
costs-to manifest Him to faith before all things were made manifest. It might
cost them dear before men: Jesus would confess them before angels. It is
bringing the disciples into the light as God is in it, and the fear of God by
the word and faith when the power of evil was present; all that evil, however
secret, would be brought to light.
Nor this only. Blasphemy against the witness given would, in their
case, be worse than blaspheming Christ. This might be forgiven (it has been
indeed, and will be at the end to the Jews as a nation); but whosoever spoke in
blasphemy against the testimony of the disciples blasphemed against the Holy
Ghost. It should not be forgiven. But the Lord deals with their heart as well
as with their conscience. He encourages them by three things: 1st, the
protection of Him who counted the hairs of their head, whatever might be the
trials of their faith; 2nd, the fact that, in heaven and before the angels,
their faithfulness to Christ in this painful mission should be acknowledged by
Him; and 3rd, the importance of their mission, its rejection being more fatally
condemning than the rejection of Christ Himself. God had taken a step, and a
final step, in His grace and in His testimony. The bringing to light of all
things, the care of God, their being confessed by Christ in heaven, the power
of the Holy Ghost with them-these are the motives and the encouragements here
given to the disciples for their mission after the Lord's departure.
That which follows brings out yet more distinctly the
position in which the disciples were placed, according to the counsels of God,
by the rejection of Christ (v. 13). The Lord formally refuses to execute
justice in Israel. This was not His place. He deals with souls, and directs
their attention to another life which outlasts the present; and, instead of
dividing the inheritance between the brothers, He warns the multitude to beware
of covetousness, instructing them by the parable of the rich man who was
suddenly called hence in the midst of his projects. What became of his soul?
But, having established this general basis, He turns to
His disciples and teaches them the great practical principles that were to
guide their walk. They were not to think of the morrow, but to trust in God.
Moreover they had no power over it Let them seek the kingdom of God, and all
that they needed should be added. This was their position in the world that
rejected Him. But besides the Father's heart was interested in them: they were
to fear nothing. It was the Father's good pleasure to give them the kingdom.
Strangers and pilgrims here, their treasure was to be in heaven; and thus their
heart would be there also. [1] Besides this, they were to wait for the
Lord. Three things were to influence their souls: the Father would give them
the kingdom, their heart's treasure in heaven, and the expectation of the
Lord's return. Until the Lord should come, they were required to watch-to have
their lamps burning; their whole position should manifest the effect of the
continual expectation of the Lord-should express this expectation. They were to
be as men who waited for Him with their loins girded; and in that case, when
all should be according to the Lord's own heart, re-established by His power,
and they brought into His Father's house, He would make them sit down, and, in
His turn, gird Himself to serve them.
It is of all importance to fix the attention of the
reader on the point, that what the Lord looks for here is not the holding,
however clearly, the Lord's coming at the end of the age, but that the
Christian should be waiting for Him, in a full profession of Christ, and his
heart in spiritual order. Such, the Lord will make to sit down as guests, but
such for ever, in His Father's house where He has brought them, and will Himself
in love minister the blessing. This love will make the blessings ten thousand
fold more precious, all received from His hand. Love likes to serve,
selfishness to be served. But He did not come to be ministered to. This love He
will never give up.
Nothing can be more exquisite than the grace expressed in these
verses, 35 and 37. [2] On the inquiry of Peter, desirous of knowing
to whom Jesus addressed these instructions, the Lord refers him to the
responsibility of those to whom He committed duties during His absence. Thus we
have the two things that characterise the disciples after the rejection of
Christ-the expectation of His return, and service. The expectation, the vigilance
that watches with girded loins to receive Him, finds its reward in rest, and in
the feast (happiness ministered by Him) at which Jesus girds Himself to serve
them; faithfulness in service, by having rule over all that belongs to the Lord
of glory. We have seen, besides these special relationships between the walk of
the disciples and their position in the world to come, the general truth of the
renunciation of the world in which the Saviour had been rejected, and the
possession of the kingdom by the gift of the Father.
In that which He says afterwards of the service of those
who bear His name during His absence, the Lord also points out those who will
be in this position, but unfaithful; thus characterising those who, while
publicly exercising ministry in the church, should have their portion with the
unbelievers. The secret of the evil that characterises their unbelief would be
found in this, that their hearts would put off the return of Jesus, instead of
desiring it and hastening it by their aspirations, and serving with humility in
the desire of being found faithful. They will say, He is not coming
immediately; and, in consequence, they will do their own will, accommodate
themselves to the spirit of the world, and assume authority over their fellow-servants.
What a picture of that which has taken place! But their Master (for He was so,
although they had not truly served Him) would come at a moment whenthey did not
expect Him, as a thief in the night; and, although professing to be His
servants, they should have their portion with unbelievers. Nevertheless there
would be a difference between the two; for the servant who knew his own
Master's will and did not make ready for Him, as the fruit of his expectations,
and did not perform his Master's will, should be severely punished; whilst he
who had not the knowledge of His will should be punished less severely. I have
added "own" to the word "Master," according to the
original, which signifies a recognised relationship with the Lord, and its
consequent obligation. The other was ignorant of the explicit will of the Lord,
but he committed the evil which in any case he ought not to have done. It is
the history of true and false servants of Christ, of the professing church, and
of the world in general. But there cannot be a more solemn testimony as to what
brought unfaithfulness into the church, and led to its ruin and approaching
judgment, namely, the giving up the present expectation of the Lord's coming.
If it shall be required of persons according to their advantages,
who will be so guilty as those that call themselves the ministers of the Lord,
if they do not serve Him as in expectation of His return?
Nevertheless the Lord, thus rejected, was come to bring
conflict and fire on the earth. His presence kindled it even before His
rejection, in the baptism of death through which He was to pass, was
accomplished. It was not, however, till after this that His love would have
full liberty to develop itself in power. Thus His heart, which was love even
according to the infinitude of the Godhead, was straitened until the atonement
gave free course to it, and to the accomplishment of all the purposes of God,
in which His power should be manifested according to that love, and to which
this atonement was absolutely necessary as the basis of the reconciliation of
all things in heaven and earth. [3] Verse 51-53. He shews in detail the
divisions that would be the result of His mission. The world would no more
endure faith in the Saviour than it did the Saviour Himself, who was its object
and whom it confessed. It is well to note how the presence of the Saviour draws
out the evil of the human heart. The state described here is in Micah, the description
of the most dreadful state of evil conceivable (Micah 7:1-7).
He then addresses Himself to the people, to warn them of
the existing signs of the times in which they lived. He puts this testimony on
a twofold ground: the evident signs which God gave; and the moral proofs which,
even without the signs, conscience ought to acknowledge, and which thus oblige
them to receive the testimony.
Be they ever so blind, they are in the way to the judge.
Once delivered up, they should not come out till the chastisement of God was
fully executed upon them. [4] (compare Isaiah 40:2).
[1] Observe
here, that the heart follows the treasure. It is not, as men say, where your
heart is, your treasure is-my heart is not in it; but "where your treasure
is, there win your heart be also."
[2] Here
we have the heavenly portion of those who wait for the Lord during His absence.
It is the character of the we disciple in his heavenly aspect, as service in
his place on earth. Observe also that the Lord was a servant down here.
According to John 13 He becomes a servant on ascending to heaven, an Advocate,
to wash our feet. In this place He makes Himself a servant for our blessing in
heaven. In Exodus 21, if the servant who had fulfilled his service did not wish
to go out free, he was brought to the judges, and was fastened to the door by
an awl which bored his ear in token of perpetual bondage. Jesus had perfectly
accomplished His service to His Father at the end of His life on earth. In
Psalm 40 His "ears were digged" (that is, a body prepared, which is
the position of obedience: compare Philippians 2). This is the incarnation. Now
His service was finished in His life on earth as man, but He loved us too
much-He loved His Father too much in the character of servant-to give it up;
and at His death His ear, according to Exodus 21, was bored, and He became
servant for ever-a man for ever-now to wash our feet; hereafter in heaven, when
He shall take us to Himself according to the passage we are considering. What a
glorious picture of the love of Christ.
[3] It
is blessed to see here how, let evil in man be what it may, it after all leads
to the accomplishment of the counsels of His grace. The unbelief of man drove
back divine love into the heart of Christ, unweakened surely, but unable to
flow forth and express itself; but its full effect on the cross made it flow
forth unhindered, in grace that reigns through righteousness, to the vilest. It
is a singularly interesting and blessed passage.
[4] Let
us here, in a note, sum up the contents of these two chapters, that we may
better understand the instruction they contain. In the first (12) the Lord
speaks, in order to detach the thoughts of all from this world-to the
disciples, by directing them to Him who had power over the soul as well as the
body, and encouraging them with the knowledge of their Father's faithful care,
and His purposes to give them the kingdom; meanwhile they were to be strangers
and pilgrims, without anxiety as to all that happened around them-to the
multitude, by shewing them that the most prosperous man could not secure one
day of life. But He adds something positive. His disciples were to expect Him
from day to day, constantly. Not only should heaven be their portion, but there
they should possess all things. They shall sit at meat, and He Will Himself
serve them. This is the heavenly portion of the church at the Lord's return. In
service until He comes-service that requires incessant watchfulness; it will
then be His turn to serve them. We next have their inheritance, and the
judgment of the professing church and of the world. His teaching produced
division, instead of establishing the kingdom in power. But He must die. This
leads to another subject-the present judgment of the Jews. They were on the
road, with God, towards judgment (chap. 13). The government of God would not
manifest itself by distinguishing the wicked in Israel through partial
judgments. All should perish, unless they repented. The Lord was cultivating
the fig-tree for the final year; if the people of God did not bring forth
fruit, it spoilt His garden. To make a pretence of the law in opposition to a
God present with them (even He who had given them the law) was hypocrisy. The
kingdom was not to be established by the manifestation on earth of the King's
power. It should grow from a little seed until it became an immense system of power
in the earth, and a doctrine which, as a system, should penetrate the whole
mass. On inquiry being made whether the remnant was numerous, He insists upon
entrance by the narrow gate of conversion, and of faith in Himself; for many
would seek to enter into the kingdom and not be able: when once the Master of
the house had risen up and shut the door (that is, Christ being rejected of
Israel), in vain should they say that He had been in their cities. Workers of
iniquity should not enter into the kingdom. The Lord is speaking here entirely
of the Jews. They shall see the patriarchs, the prophets-Gentiles even from all
parts-in the kingdom, and themselves outside. Nevertheless the accomplishment
of the rejection of Christ did not depend on the will of man, of the false king
who sought, by the Pharisees' account, to get rid of Him. The purposes of God,
and alas! the iniquity of man, were fulfilled together. Jerusalem was to fill
up the measure of her iniquity. It could not be that a prophet should perish
except at Jerusalem. But then the putting man to the proof in his
responsibility closes in the rejection of Jesus. He speaks, in touching and
magnificent language, as Jehovah Himself. How many times this God of goodness
would have gathered the children of Zion under His wings, and they would not!
As far as depended on the will of man, it was complete separation and
desolation. And in fact it was so. All was over now for Israel with Jehovah,
but not for Jehovah with Israel. It was the prophet's part to reckon on the
faithfulness of his God and-assured that this could not fail, and that, if
judgments came, it would only be for a time-to say, "How long?"
(Isaiah 6:11; Psalm 79:5). Distress is complete when there is no faith, no one
to say, "How long?" (Psalm 74:9). But here the great Prophet Himself
is rejected. Nevertheless asserting His rights of grace, as Jehovah, He
declares to them, unasked, the end of their desolation. "Ye shall not see
me until ye shall say, Blessed is he that cometh in the name of the Lord."
This sudden manifestation of the rights of His divinity, and of His divinity
itself, in grace, when as to their responsibility all was lost in spite of His
gracious culture, is surpassingly beautiful. It is God Himself who appears at
the end of all His dealings. We see from this recapitulation that chapter 12
gives us the heavenly portion of the church, heaven, and the life to come;
chapter 13 adding to it (with verses 54-59 of chapter 17) the government of
Israel and of the earth, with the outward form of that which should replace it
here below.
── John Darby《Synopsis of Luke》
Luke 12
Chapter Contents
Christ reproves the interpreters of the law. (1-12) A
caution against covetousness The parable of the rich man. (13-21) Worldly care
reproved. (22-40) Watchfulness enforced. (41-53) A warning to be reconciled to
God. (54-59)
Commentary on Luke 12:1-12
(Read Luke 12:1-12)
A firm belief of the doctrine of God's universal
providence, and the extent of it, would satisfy us when in peril, and encourage
us to trust God in the way of duty. Providence takes notice of the meanest
creatures, even of the sparrows, and therefore of the smallest interests of the
disciples of Christ. Those who confess Christ now, shall be owned by him in the
great day, before the angels of God. To deter us from denying Christ, and
deserting his truths and ways, we are here assured that those who deny Christ,
though they may thus save life itself, and though they may gain a kingdom by
it, will be great losers at last; for Christ will not know them, will not own
them, nor show them favour. But let no trembling, penitent backslider doubt of
obtaining forgiveness. This is far different from the determined enmity that is
blasphemy against the Holy Ghost, which shall never be forgiven, because it
will never be repented of.
Commentary on Luke 12:13-21
(Read Luke 12:13-21)
Christ's kingdom is spiritual, and not of this world.
Christianity does not meddle with politics; it obliges all to do justly, but
wordly dominion is not founded in grace. It does not encourage expectations of
worldly advantages by religion. The rewards of Christ's disciples are of
another nature. Covetousness is a sin we need constantly to be warned against;
for happiness and comfort do not depend on the wealth of this world. The things
of the world will not satisfy the desires of a soul. Here is a parable, which
shows the folly of carnal worldling while they live, and their misery when they
die. The character drawn is exactly that of a prudent, worldly man, who has no
grateful regard to the providence of God, nor any right thought of the
uncertainty of human affairs, the worth of his soul, or the importance of
eternity. How many, even among professed Christians, point out similar
characters as models for imitation, and proper persons to form connexions with!
We mistake if we think that thoughts are hid, and thoughts are free. When he
saw a great crop upon his ground, instead of thanking God for it, or rejoicing
to be able to do more good, he afflicts himself. What shall I do now? The
poorest beggar in the country could not have said a more anxious word. The more
men have, the more perplexity they have with it. It was folly for him to think
of making no other use of his plenty, than to indulge the flesh and gratify the
sensual appetites, without any thought of doing good to others. Carnal
worldlings are fools; and the day is coming when God will call them by their
own name, and they will call themselves so. The death of such persons is
miserable in itself, and terrible to them. Thy soul shall be required. He is
loth to part with it; but God shall require it, shall require an account of it,
require it as a guilty soul to be punished without delay. It is the folly of
most men, to mind and pursue that which is for the body and for time only, more
than that for the soul and eternity.
Commentary on Luke 12:22-40
(Read Luke 12:22-40)
Christ largely insisted upon this caution not to give way
to disquieting, perplexing cares, Matthew 6:25-34. The arguments here used are for
our encouragement to cast our care upon God, which is the right way to get
ease. As in our stature, so in our state, it is our wisdom to take it as it is.
An eager, anxious pursuit of the things of this world, even necessary things,
ill becomes the disciples of Christ. Fears must not prevail; when we frighten
ourselves with thoughts of evil to come, and put ourselves upon needless cares
how to avoid it. If we value the beauty of holiness, we shall not crave the
luxuries of life. Let us then examine whether we belong to this little flock.
Christ is our Master, and we are his servants; not only working servants, but
waiting servants. We must be as men that wait for their lord, that sit up while
he stays out late, to be ready to receive him. In this Christ alluded to his
own ascension to heaven, his coming to call his people to him by death, and his
return to judge the world. We are uncertain as to the time of his coming to us,
we should therefore be always ready. If men thus take care of their houses, let
us be thus wise for our souls. Be ye therefore ready also; as ready as the good
man of the house would be, if he knew at what hour the thief would come.
Commentary on Luke 12:41-53
(Read Luke 12:41-53)
All are to take to themselves what Christ says in his
word, and to inquire concerning it. No one is left so ignorant as not to know
many things to be wrong which he does, and many things to be right which he
neglects; therefore all are without excuse in their sin. The bringing in the
gospel dispensation would occasion desolations. Not that this would be the
tendency of Christ's religion, which is pure, peaceable, and loving; but the
effect of its being contrary to men's pride and lusts. There was to be a wide
publication of the gospel. But before that took place, Christ had a baptism to
be baptized with, far different from that of water and the Holy Spirit. He must
endure sufferings and death. It agreed not with his plan to preach the gospel
more widely, till this baptism was completed. We should be zealous in making
known the truth, for though divisions will be stirred up, and a man's own
household may be his foes, yet sinners will be converted, and God will be
glorified.
Commentary on Luke 12:54-59
(Read Luke 12:54-59)
Christ would have the people to be as wise in the
concerns of their souls as they are in outward affairs. Let them hasten to
obtain peace with God before it is too late. If any man has found that God has
set himself against him concerning his sins, let him apply to him as God in
Christ reconciling the world to himself. While we are alive, we are in the way,
and now is our time.
── Matthew Henry《Concise Commentary on Luke》
Luke 12
Verse 3
[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.
Verse 4
[4] And I say unto you my friends, Be not afraid of them that kill the body,
and after that have no more that they can do.
But I say to you, Fear not — Let not the fear of man make you act the hypocrite, or conceal any thing
which I have commissioned you to publish.
Verse 5
[5] But
I will forewarn you whom ye shall fear: Fear him, which after he hath killed
hath power to cast into hell; yea, I say unto you, Fear him.
Fear him who hath power to cast into hell — Even to his peculiar friends, Christ gives this direction. Therefore the
fearing of God as having power to cast into hell, is to be pressed even on true
believers.
Verse 6
[6] Are
not five sparrows sold for two farthings, and not one of them is forgotten
before God?
Are not five sparrows — But trust as well as fear him.
Verse 7
[7] But even the very hairs of your head are all numbered. Fear not therefore:
ye are of more value than many sparrows.
Verse 8
[8] Also
I say unto you, Whosoever shall confess me before men, him shall the Son of man
also confess before the angels of God:
And I say to you — If
you avoid all hypocrisy, and openly avow my Gospel: The Son of man shall
confess you - before the angels - At the last day. Mark 8:38; Luke 9:26.
Verse 10
[10] And
whosoever shall speak a word against the Son of man, it shall be forgiven him:
but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.
And whosoever — As
if he had said, Yet the denying me in some degree, may, upon true repentance,
be forgiven; but if it rise so high as that of the blasphemy against the Holy
Ghost, it shall never be forgiven, neither is there place for repentance. Matthew 12:31; Mark 3:28.
Verse 11
[11] And
when they bring you unto the synagogues, and unto magistrates, and powers, take
ye no thought how or what thing ye shall answer, or what ye shall say:
Take no thought — Be
not solicitous about the matter or manner of your defence; nor how to express
yourselves. Matthew 10:19; Luke 21:12.
Verse 14
[14] And
he said unto him, Man, who made me a judge or a divider over you?
Who made me a judge? — In worldly things. His kingdom is not of this world.
Verse 15
[15] And
he said unto them, Take heed, and beware of covetousness: for a man's life
consisteth not in the abundance of the things which he possesseth.
He said to them —
Perhaps to the two brothers, and through them to the people.
A man's life —
That is, the comfort or happiness of it.
Verse 17
[17] And
he thought within himself, saying, What shall I do, because I have no room
where to bestow my fruits?
What shall I do? —
The very language of want! Do? Why, lay up treasure in heaven.
Verse 20
[20] But
God said unto him, Thou fool, this night thy soul shall be required of thee:
then whose shall those things be, which thou hast provided?
Thou fool — To
think of satisfying thy soul with earthly goods! To depend on living many
years! Yea, one day! They - The messengers of death, commissioned by God,
require thy soul of thee!
Verse 21
[21] So
is he that layeth up treasure for himself, and is not rich toward God.
Rich toward God —
Namely, in faith, and love, and good works.
Verse 22
[22] And
he said unto his disciples, Therefore I say unto you, Take no thought for your
life, what ye shall eat; neither for the body, what ye shall put on.
Verse 25
[25] And
which of you with taking thought can add to his stature one cubit?
Which of you can add the least measure — It seems, to add one cubit to a thing (which is the phrase in the
original) was a kind of proverbial expression for making the least addition to
it.
Verse 28
[28] If
then God so clothe the grass, which is to day in the field, and to morrow is
cast into the oven; how much more will he clothe you, O ye of little faith?
The grass —
The Greek word means all sorts of herbs and flowers.
Verse 29
[29] And
seek not ye what ye shall eat, or what ye shall drink, neither be ye of
doubtful mind.
Neither be ye of a doubtful mind — The word in the original signifies, any speculations or musings in which
the mind fluctuates, or is suspended (like meteors in the air) in an uneasy
hesitation.
Verse 32
[32] Fear
not, little flock; for it is your Father's good pleasure to give you the
kingdom.
It is your Father's good pleasure to give you
the kingdom — How much more food and raiment? And since
ye have such an inheritance, regard not your earthly possessions.
Verse 33
[33] Sell
that ye have, and give alms; provide yourselves bags which wax not old, a
treasure in the heavens that faileth not, where no thief approacheth, neither
moth corrupteth.
Sell what ye have —
This is a direction, not given to all the multitude: (much less is it a
standing rule for all Christians:) neither to the apostles; for they had
nothing to sell, having left all before: but to his other disciples, (mentioned
Luke 12:22, and Acts 1:15,) especially to the seventy, that they
might be free from all worldly entanglements. Matthew 6:19.
Verse 35
[35] Let
your loins be girded about, and your lights burning;
Let your loins be girt — An allusion to the long garments, worn by the eastern nations, which
they girded or tucked up about their loins, when they journeyed or were
employed in any labour: as also to the lights that servants used to carry at
weddings, which were generally in the night.
Verse 37
[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.
He will come and serve them — The meaning is, he will show them his love, in the most condescending
and tender manner.
Verse 38
[38] And
if he shall come in the second watch, or come in the third watch, and find them
so, blessed are those servants.
The Jews frequently divided the night into
three watches, to which our Lord seems here to allude.
Verse 41
[41] Then
Peter said unto him, Lord, speakest thou this parable unto us, or even to all?
Speakest thou this parable to us — Apostles and disciples: Or to all - The people? Does it concern us
alone? Or all men?
Verse 42
[42] And
the Lord said, Who then is that faithful and wise steward, whom his lord shall
make ruler over his household, to give them their portion of meat in due
season?
Who is that faithful and wise steward — Our Lord's answer manifestly implies, that he had spoken this parable primarily
(though not wholly) to the ministers of his word: Whom his lord shall make
ruler over his household - For his wisdom and faithfulness.
Verse 43
[43]
Blessed is that servant, whom his lord when he cometh shall find so doing.
Happy is that servant — God himself pronounces him wise, faithful, happy! Yet we see, he might
fall from all, and perish for ever.
Verse 46
[46] The
lord of that servant will come in a day when he looketh not for him, and at an
hour when he is not aware, and will cut him in sunder, and will appoint him his
portion with the unbelievers.
The Lord will appoint him his portion — His everlasting portion, with the unfaithful - As faithful as he was
once, God himself being the Judge!
Verse 47
[47] And
that servant, which knew his lord's will, and prepared not himself, neither did
according to his will, shall be beaten with many stripes.
And that servant who knew his Lord's will
shall be beaten with many stripes — And his having much
knowledge will increase, not lessen, his punishment.
Verse 49
[49] I am
come to send fire on the earth; and what will I, if it be already kindled?
I am come to send fire — To spread the fire of heavenly love over all the earth.
Verse 50
[50] But
I have a baptism to be baptized with; and how am I straitened till it be
accomplished!
But I have a baptism to be baptized with — I must suffer first, before I can set up my kingdom. And how I long to
fight my way through all!
Verse 51
[51]
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather
division:
Suppose ye that I am come to send peace upon
earth — That universal peace will be the immediate
effect of my coming? Not so, but quite the contrary. Matthew 10:34.
Verse 52
[52] For
from henceforth there shall be five in one house divided, three against two,
and two against three.
There shall be five in one house, three
against two, and two against three — There being an
irreconcilable enmity between the Spirit of Christ and the spirit of the world.
Verse 53
[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.
The father against the son — For those who reject me will be implacable toward their very nearest
relations who receive me. At this day also is this scripture fulfilled. Now
likewise there is no concord between Christ and Belial.
Verse 54
[54] And
he said also to the people, When ye see a cloud rise out of the west,
straightway ye say, There cometh a shower; and so it is.
And he said to the people also — In the preceding verses he speaks only to his disciples.
From the west — In
Judea, the west wind, blowing from the sea, usually brought rain: the south
wind, blowing from the deserts of Arabia, occasioned sultry heat. Matthew 16:2.
Verse 56
[56] Ye
hypocrites, ye can discern the face of the sky and of the earth; but how is it
that ye do not discern this time?
How do ye not discern this season — Of the Messiah's coming, distinguishable by so many surer signs.
Verse 57
[57] Yea,
and why even of yourselves judge ye not what is right?
Why even of yourselves, without any external
sign, judge ye not what is right? - Why do ye not discern and acknowledge the
intrinsic excellence of my doctrine?
Verse 58
[58] When
thou goest with thine adversary to the magistrate, as thou art in the way, give
diligence that thou mayest be delivered from him; lest he hale thee to the
judge, and the judge deliver thee to the officer, and the officer cast thee
into prison.
When thou art going — As
if he had said, And ye have not a moment to lose. For the executioners of God's
vengeance are at hand. And when he hath once delivered you over to them, ye are
undone for ever. Matthew 5:25.
Verse 59
[59] I
tell thee, thou shalt not depart thence, till thou hast paid the very last
mite.
A mite —
was about the third part of a farthing sterling.
── John ‘Wesley《Explanatory Notes on Luke》
Chapter 12. Follow the Holy Spirit
Worldly
Abundance
Spiritual Abundance
I. Fear God the
Trinity
II. Do Not
Worry about This Life
III. Watch in
Serving God
── Chih-Hsin Chang《An Outline of The New Testament》
The Rich Fool (Lk 12:13-21)
INTRODUCTION
1. It is amazing sometimes how spiritually dense, and worldly minded, people can be... a. I've known some to habitually fall asleep, not during a long sermon, but at the beginning! b. On one occasion, I was sharing the gospel of Christ with a person... 1) After presenting the gospel message and reviewing examples of conversion in the NT, I asked if he had any questions 2) He only had one: "In that passage where the Spirit caught Philip away (Ac 8:39), do you think that could have actually been a UFO?" 2. A similar thing happened to Jesus on one occasion... a. He was teaching on the importance of fearing God, and confessing Him before others b. When someone from the crowd interrupts with a request for Jesus to resolve a family dispute over an inheritance! -- This prompted not only a terse response from Jesus, but a warning and parable to the crowd about the dangers of covetousness and placing one's confidence in earthly riches [The parable, known as "The Rich Fool", is recorded in Lk 12:13-21.In our materialistic society, what Jesus has to say is especially relevant today. Let's start by taking a closer look at...] I. JESUS' RESPONSE TO AN UNTIMELY REQUEST
A. JESUS HAD BEEN TEACHING A LARGE MULTITUDE... 1. Warning them about the hypocrisy of the Pharisees - Lk 12:1-3 2. Teaching them about the fear of God - Lk 12:4-7 3. Instructing them on the need to confess Him before men - Lk 12:8-12
B. WHEN ONE FROM THE CROWD MAKES A REQUEST... 1. He wants Jesus to resolve a family dispute over an inheritance - Lk 12:13 2. The question reveals where the man's attention has been... a. Not on the spiritual truths being taught by the Son of God b. But on how he can get his share of the inheritance from his brother! -- This is as incongruous as thinking about a football game during a sermon! C. JESUS' RESPONSE... 1. The Lord's displeasure is evident - Lk 13:14 a. By His use of the term "Man" - "The very form of addressing him puts him at a distance. 'Man' is about as frigid as canbe." (MACLAREN)
b. By refusing to become an arbitrator in this matter 2. The Lord knows the true nature of this man's problem - Lk