Seventh-day Adventist Bible CommentaryLuke 12

In the mean time. [A Warning Against the Pharisees, Luke 12:1–12.] These introductory words clearly connect the discourse recorded in ch. 12 with the incident at the home of a Pharisee recorded in ch. 11. Although upon previous occasions Jesus had set forth most of the counsel recorded in ch. 12 (see DA 408, 488), this chapter seems to be, in its entirety, a connected discourse given immediately after the incident at the home of the Pharisee (see on ch. 11:53, 54). A few months yet remained before the close of Jesus‘ earthly ministry (COL 253). Luke 12:2–9, 51–53 is similar to Matt. 10:26–36, the charge to the Twelve. Luke 12:22–34, 57–59 is similar to Matt. 6:25–34, 19–21; 5:25, 26. Luke 12:39–46 is similar to Matt. 24:43–51. Luke 12:54–56 resembles Matt. 16:2, 3. The theme of the entire 12th chapter of Luke is the sincerity and devotion that should characterize the true follower of Jesus, in contrast with the hypocrisy of the Pharisees. An innumerable multitude. Gr. muriades, literally, ―tens of thousands‖; hence, in general usage, any vast number (see Acts 21:20). Our English word ―myriad‖ is from murias (plural, muriades). Trode one upon another. A graphic detail that emphasizes the size of the crowd.

First of all. The following discourse was addressed primarily to the disciples, but was intended also for the ―myriads‖ of people. The words ―first of all‖ should not be connected with ―beware,‖ but with ―began to say unto his disciples.‖ Beware ye. See on Matt. 16:5–9. In the incident at the home of the Pharisee the disciples had seen the leaven of the Pharisees at work (see Luke 11:37–54). Hypocrisy. Previously Jesus had defined the ―leaven‖ of the Pharisees as their ―doctrine‖ (see Matt. 16:12), that is, what they professed to believe and what they taught. Here the term ―leaven‖ is applied primarily to their way of life. In theory (―doctrine‖) and in practice (―hypocrisy‖), by precept and by example, the influence of the Pharisees led men away from God and truth. For the word ―hypocrite‖ see on Matt. 6:2; 23:13.

Ellen G. White

Nothing covered. For comment on vs. 2–9 see on Matt. 10:27–33.

Closets. Literally, ―[inner] chambers,‖ where goods were commonly stored.

Hell. Gr. geena (see on Matt. 5:22; Jer. 19:2).

Five sparrows. In the parallel passage in Matthew (ch. 10:29) two sparrows are sold for one ―farthing.‖ Farthings. Gr. assaria (see p. 49; see on Matt. 10:29).

Confess. Literally, ―agree with,‖ and hence ―acknowledge.‖

A word against. See on Matt. 12:32. Son of man. See on Matt. 1:1; Mark 2:10.

Ellen G. White

Magistrates, and powers. Literally, ―leaders, and authorities.‖ For comment on vs. 11, 12 see on Matt. 10:19, 20.

One. [The Folly of Riches, Luke 12:13–34. On parables see pp. 203–207.] That is, one of the ―multitude‖ (see v. 1) that awaited Christ in the street outside the home of the Pharisee who had entertained Him (see ch. 11:37). This man who addressed Jesus had heard the Lord‘s stern denunciations against the scribes and Pharisees (see ch. 11:39–52; COL 253) and His counsel to the disciples about appearing before magistrates (see ch. 12:11; cf. COL 252). He reasoned that if Jesus should speak to his brother with the same bold authority, he would not dare to do otherwise than what Jesus told him to do. He conceived of the gospel of the kingdom as nothing more than a means for furthering his own selfish interests. Compare the attitude of Simon Magus toward salvation (Acts 8:9– 24). Company. Gr. ochlos, ―crowd.‖ Ochlos is translated ―people‖ in v. 1. For the chronological setting of this incident see on v. 1. Speak to my brother. Rather, ―order my brother.‖ Apparently both brothers were covetous; otherwise there would have been little likelihood of a quarrel between them. Divide the inheritance. According to the Mosaic law of inheritance, the older brother received two shares of his father‘s goods, and the remaining brother or brothers a single share each (see on Deut. 21:17). Perhaps it was the younger son who in this case appealed to Jesus and objected to the older brother‘s actually taking the double portion assigned to him by law.

Man. This form of address implies sternness or severity (see Luke 22:58, 60; Rom. 2:1; 9:20). A judge or a divider. The kingdom Jesus came to proclaim was ―not of this world‖ (see John 18:36). He never commissioned His disciples as agents of social justice, important as that may be, nor did He at any time attempt to adjudicate between men (see

John 8:3–11). Like the prophets of old (Micah 6:8; etc.), Jesus clearly set forth the principles that should govern a man‘s relationships with his fellow men (see on Matt. 5:38–47; 6:14, 15; 7:1–6, 12; 22:39; etc.), but left the administration of civil justice exclusively to the duly appointed civil authorities. In no instance did He deviate from this rule, and those who speak in His name would do well to follow His example in this as in other respects (COL 254).

Covetousness. Gr. pleonexia (see on Mark 7:22). Covetousness may be defined as undue affection for the material things of life, especially those belonging to someone else. The man addressing Christ did not need more riches; what he needed was to have covetousness erased from his heart, after which riches would be of little concern to him. If there were no more covetousness in the heart, there would be no dispute to settle. As always, Jesus went to the root of the difficulty and proposed a solution that would preclude the necessity of similar problems arising in the future. He put forward no temporary panaceas, such as those represented by the social gospel today. What men need most is not higher wages or larger profits. They need a change of heart and mind that will lead them to seek ―first the kingdom of God, and his righteousness,‖ in full confidence that the necessities of life will ―be added‖ (see on Matt. 6:33). Abundance of the things. See on Matt. 6:24–34. Materialism is at the root of many of the world‘s major problems today. It provides the basis for most political and economic philosophies, and is thus responsible for most of the class and national conflicts that plague mankind. Dissatisfaction with what we have creates the desire to secure more by forcing others to give up all or part of what they have rather than by toiling honestly ourselves. Covetousness is the cause of many of the world‘s insoluble problems. The request of the man who appealed to Jesus to assume the role of judge over his brother‘s conduct was prompted by the same spirit that leads some industrialists to grasp for larger profits irrespective of the means by which they are secured, that leads some laborers to demand an ever-increasing wage irrespective of the value of their own contribution to the production of wealth and the ability of their employer to pay. It is the spirit that leads one group of interests to secure legislation favorable to it, with no concern as to how such legislation will affect other groups in a country; that leads a nation to impose its will upon other peoples, irrespective of the desires or best interests of the people concerned. It is the spirit that often leads to broken homes, to juvenile delinquency, and to numerous crimes. God calls upon all who would love and serve Him to view the material things of life in their true perspective, and to subordinate these to things of eternal value (see on Matt. 6:24–34; John 6:27). Contrary to the opinion held by most people, more ―things‖ do not necessarily mean more happiness. Happiness depends, not on ―things,‖ but on the state of one‘s mind and heart (see on Eccl. 2:1–11).

A parable. For the parable teaching of Jesus and for principles governing their interpretation see pp. 203–207. This parable, reported only by Luke, illustrates the principle stated in v. 15, that material ―things‖ are not the most important goal in life (see also on Matt. 19:16–22). This parable might well be given the title ―The Folly of a Life Devoted to the Acquisition of Riches.‖ The ground. Man buries the seed in the soil and cares for it the best he can, but it is God who makes the seed grow (see on Mark 4:26–29). Whatever man may contribute to the process of growth, it is God who gives the increase (see 1 Cor. 3:6, 7). It is God who

sends the sunshine and the rain (see on Matt. 5:45) and blesses man‘s efforts with ―fruitful seasons‖ (see Acts 14:17). Before Israel entered into the Promised Land God warned them not to forget that it is He who gives man the ―power to get wealth‖ (see Deut. 8:11–18). Yet man has ever been prone to take credit to himself for what God gives him, saying in his heart, ―My power and the might of mine hand hath gotten me this wealth‖ (Deut. 8:17). Fatal deception! He whose heart is not thankful toward God will become ―vain‖ in his ―imaginations‖ and his ―foolish heart‖ will be ―darkened‖ (see Rom. 1:21). Wise in his own conceit, he makes himself a fool in the eyes of God (see Rom. 1:22). If he persists in such a course, he ultimately dismisses God from his thoughts completely and gives himself up to the pursuit of material happiness and physical pleasure (see Rom. 1:23–32). He becomes a lover of pleasure more than a lover of God (2 Tim. 3:4).

Ellen G. White

Thought within himself. That is, he considered the matter back and forth. He ―reasoned‖ the matter through to what seemed to him a logical conclusion. I have no room. Realization of this fact should have led him to think of the many who were in need of the very things that God had bestowed upon him in such abundance. But his selfish interests blinded his eyes to the needs of his fellow men (see on ch. 16:19– 31). Bestow. Literally, ―gather together.‖

My fruits. Notice his possessiveness: ―my fruits,‖ ―my barns,‖ ―my goods,‖ ―my soul‖ (cf. Hosea 2:5). His thoughts were all of self. Evidently he did not realize that ―he that hath pity upon the poor lendeth unto the Lord‖ (Prov. 19:17).

Soul. See on Matt. 10:28. Take thine ease. He has made his fortune and is ready to retire. He will give himself up to consuming the good things of life, with no further thought of producing. Eat, drink, and be merry. He feels certain that he has enough to last the rest of his life, and will spend his days in riotous living, as did the prodigal son in the far country, forgetting God and his fellow men (see on Luke 15:13; cf. Eccl. 8:15).

Fool. See on ch. 11:40. Jesus does not say that God actually uttered these words to the ―fool‖ or even brought to him an awareness of this appellation, any more than our Lord means to imply that the conversation between the rich man and ―father Abraham‖ (ch. 16:24–31) actually took place. In both instances the conversation is supplied for the benefit of the audience listening to the parable, that they may see the divine principle illustrated by the parable. Compare also the conversation between the trees of the forest (Judges 9:8–15). Thy soul. The clause reads literally, ―they are requiring thy soul of thee.‖ Some suggest that the impersonal ―they‖ is a rabbinical circumlocution to avoid use of the divine name (see on ch. 15:7). Others refer the pronoun to the ―destroyers‖ (see Job 33:22).

Treasure for himself. Any man who thinks and plans exclusively for himself lacks of good sense (see on ch. 11:40) in the sight of God. The gospel of the kingdom is designed to take men‘s thoughts away from self and direct them upward toward God and outward toward their fellow men. For the principle here involved see on ch. 12:15. Toward God. That is, in the sight of God. The ―fool‖ has no treasure laid up in heaven (see on Matt. 6:19–23).

Said unto. Having answered the man who interrupted His discourse, Jesus resumes His address to the throng in general and to His disciples in particular (see on vs. 1, 13). Take no thought. Literally, ―do not be anxious,‖ or ―take no [anxious] thought‖ (see on Matt. 6:25). For comment on Luke 12:22–34 see on Matt. 6:19–21, 25–33.

Meat. Gr. trophē, ―nourishment,‖ ―food,‖ ―victuals‖ (see on Matt. 3:4).

Add to his stature. See on Matt. 6:27.

Seek not ye. The Greek stresses ―ye.‖

Bags. Gr. ballantia, ―purses‖ (see ch. 10:4).

Let your loins be girded. [Awaiting the Master’s Return, Luke 12:35–39. On parables see pp. 203–207.] That is, be prepared for action (see on Ps. 65:6). Watchfulness is the keynote of this brief parable. Here for the first time Jesus teaches publicly concerning His second coming. The close of His earthly ministry is already in sight. He therefore sought to prepare men for His ascension and return in power and glory. The emphasis of the parable is upon right living in view of the Master‘s return.

Ellen G. White

Wait. Not in idleness, but in watchfulness and earnest preparation. Compare the parable of the Ten Virgins (Matt. 25:1–12).

Blessed. Or, ―happy‖ (see on Matt. 5:3). Verily. See on Matt. 5:18. Gird himself. See on Ps. 65:6. That is, in appreciation for their faithfulness and loyalty to him.

Second watch. That is, between approximately 9 P.M. and midnight (see on Matt. 14:25). Third watch. Approximately from midnight to 3 A.M.

Goodman of the house. Gr. oikodespotēs, ―master of the house‖ (see on ch. 2:29). See on Prov. 7:19. Broken through. Many Oriental houses were made of mud walls, and the easiest way for a thief to get into them was by digging a hole through the walls (cf. Eze. 12:5, 12).

Peter said. As usual, Peter acts as self-appointed spokesman for the Twelve (see on Matt. 14:28; 16:16; 17:14). Or even to all. Both the Twelve and the multitude were present (see on v. 1), and Peter evidently wondered whether Jesus‘ admonition about watching had a special application to the disciples, as ―servants‖ of the ―master‖ in the parable, or whether it applied to the throng in general.

That faithful and wise steward. For comment on vs. 42–46 see on Matt. 24:45– 51. 47. Knew his lord’s will. See on Matt. 7:21–27. God measures a man‘s accountability by his knowledge of duty, including truth he might have know but did not avail himself of (see Eze. 3:18–21; 18:2–32; 33:12–20; Luke 23:34; John 15:22; 1 Tim. 1:13; James 4:17).

Ellen G. White

Send fire. The Greek stresses ―fire.‖ For vs. 49–53 see on Matt. 10:34–36. What will I? The meaning of the remainder of v. 49 is not clear. One possible translation is: ―How I wish that it were already kindled!‖

I have a baptism. Clearly not Jesus‘ baptism at the hands of John, now more than three years in the past, but rather the ―baptism‖ of His death (see on Matt.3:11). The word

―baptize,‖ when used figuratively, as here, means to be ―immersed‖ in circumstances which bring one face to face with death, as one would be if immersed in water for any considerable length of time.

Ellen G. White

Ellen G. White

When ye see a cloud. For comment on vs. 54–56 see on Matt. 16:2, 3.

Judge ye not. For comment on vs. 57–59 see on Matt. 5:25, 26.

Adversary. Gr. antidikos, ―an opponent [in a law suit],‖ hence ―an enemy,‖ or ―an adversary.‖ Hale thee. Literally, ―drag you down [forcibly].‖ The officer. The one to whom the fine was to be paid. Inability to pay meant imprisonment. For the ancient custom of imprisonment for debt see on Matt. 18:25.

Mite. Gr. lepton, a very small brass coin (see p. 49; cf. ch. 21:2).