What does Luke Chapter 12 mean?
Luke 12:1—15:32 is the third major section of the “travelogue” of Jesus: a group of stories providing the disciples with the foundational theology they will need to build the church. In the first section (Luke 9:51—11:13), the disciples showed their devotion to Jesus and Jesus promised that God would bless them. In the second (Luke 11:14–54), the Pharisees rejected Jesus and Jesus revealed how their pious deeds masked their spiritually abusive leadership and rebellion against God and His prophets. This section and the next (Luke 16:1—19:27) are comprised of three smaller units that form a pattern:
- Kingdom Focus: 12:1—13:9
- A miracle and teachings on the kingdom and salvation: 13:10–35
- A miracle and teachings on the kingdom and salvation: 14:1—15:32
- Kingdom Focus: 16:1—17:10
- A miracle and teachings on the kingdom and salvation: 17:11—18:34
- A miracle and teachings on the kingdom and salvation: 18:35—19:27
This unit describes how Jesus’ followers should respond to the coming of God’s kingdom. This includes both disciples and the crowd that swarms around them. The disciples, who are charged with spreading news of the kingdom (Luke 10:1–9), need to reject the honor, safety, wealth, security, self-indulgence, and even community the world offers (Luke 12:1–53). The crowd needs to be aware that the kingdom is coming, and seek repentance and reconciliation with God and others (Luke 12:54—13:9).
The previous chapter dealt largely with the Pharisees’ blasphemy against Jesus and the Holy Spirit (Luke 11:14–23). The Pharisees will be judged for their hypocritical words—even if they are only thought and not spoken. The Pharisees wish to destroy Jesus’ life (Luke 11:53–54). Yet Jesus tells His disciples to reject the Pharisees’ beliefs and to stand firm in the face of persecution or even death. Eternal separation from God is far more tragic than losing one’s physical life. God cares for the sparrows; He knows, sees, and cares for His followers even more. When the disciples face civil and religious rulers with the power to kill, they must speak boldly about their allegiance to Jesus, relying on the Holy Spirit to give them words to say (Luke 12:1–12).
A man from the crowd calls out, demanding Jesus settle a family inheritance issue. Jesus is trying to tell the disciples how the coming kingdom of God will require sacrifice, but He also wants the crowd to have right priorities. He tells the parable of the rich fool. This describes a man overly focused on earthly wealth instead of his relationship with people and especially with God. After returning to the disciples’ responsibilities, Jesus will come back to this same theme in Luke 12:54—13:9. For now, Jesus points out that you can gain great wealth but if you die, what good is it? Better to be a citizen of heaven and build up riches for eternity (Luke 12:13–21).
Diving more deeply, Jesus exhorts the disciples to not be anxious about their physical needs. This is not to say believers are never to work, or care about themselves. Rather, it means to set aside paranoia, terror, panic, or angst over such things. If we are citizens of God’s kingdom, He will provide what we need to serve Him properly. And if we focus on God’s work, we will earn eternal treasures in heaven (Luke 12:22–34).
Going beyond money and security, Jesus tells the disciples they should not fall into the worldly ways of laziness and abuse of power as they represent Him as His servants. As His followers, they must be diligent with their duties, even if He is not directly with them. As leaders, they must be responsible with His resources and care for His followers (Luke 12:35–48).
Finally, Jesus tells the disciples that they may need to sacrifice family relationships. They must recognize that they will be separated from any family member who does not follow Jesus. Their contentment must come from the hope of their place in God’s kingdom (Luke 12:49–53).
Jesus then returns His attention from the disciples to the crowd. They are savvy enough to detect changes in weather, but they lack common sense about the larger story. The kingdom of God has been inaugurated and they haven’t noticed, let alone prepared. Instead of seeking security in wealth or indulging in pride, they should be working toward peace with each other (Luke 12:54–59).
In the final stories of this unit, Jesus points out that the crowds don’t even have the foresight to make peace with God. Death will come whether they are ready or not. Yet, if they don’t repent from their sins, they will be separated from God. They are not showing the fruit that comes from being part of God’s kingdom and they are flirting with eternal damnation (Luke 13:1–9).
This pattern of two sections of three units each finishes out Jesus’ “travelogue” as presented by Luke. After the last teaching, the parable of ten minas (Luke 19:11–27), Jesus will lead the disciples into Jerusalem where He will face the cross.
Chapter Context
Luke 12:1—13:9 compares the world with the kingdom of God. Jesus has condemned the hypocrisy of the Pharisees (Luke 11:14–54). He now instructs His disciples to reject the fame and security that Pharisees crave, and hold lightly to their lives, wealth, security, and even family. He then warns the crowd to be wise about their relationships with other people and with God. The next two units each include a miracle and teaching on God’s kingdom and salvation (Luke 13:10—15:32). Then the final section in the “travelogue” repeats that three-unit pattern (Luke 16:1—19:27) before Jesus arrives in Jerusalem.
Verse by Verse
Verse 1. In the meantime, when so many thousands of the people had gathered together that they were trampling one another, he began to say to his disciples first, “Beware of the leaven of the Pharisees, which is hypocrisy.
Jesus is not merely condemning the Pharisees, but applying His lesson to teach how the disciples should minister to people. The Pharisees perform their religion for show. They “love the best seat in the synagogues and greetings in the marketplaces” (Luke 11:43). But they deny the power of the Holy Spirit in Jesus’ works and claim He serves Satan (Luke 11:14–23). They lead the people into an ironic combination of legalism and sin, and ultimately death (Matthew 23:15; Luke 11:42–44).
Meanwhile, Jesus’ following grows. This is not because the people realize His words have life, but because He feeds and heals them (John 6:26). Had they intended to learn, they would make space and listen. Instead, they trample each other, trying to touch Him to get healing or to get His attention to make judgments on their squabbles (Luke 12:13–21).
“Leaven” is any ingredient, such as baking soda, baking powder, or primarily yeast, which makes bread rise. The Bible uses it as a metaphor for anything that permeates the whole, as a little leavening has effect over a large batch of dough. In at least one parable, Jesus uses leavening as an illustration of how the kingdom of God can spread (Luke 13:20–21). Most of the time, however, leavening is used as a symbol of sin. A little sin can spread and cause great damage. The teaching of the Pharisees about Jesus will spread until the Sanhedrin is able to rally a crowd to demand that Jesus be crucified (Matthew 27:20–23).
“First” means that despite being overwhelmed by a crowd of thousands, Jesus is prioritizing the education of the disciples. That is what the “travelogue” section of the Gospel of Luke involves. Jesus is training the disciples to explain the need for the crucifixion before He experiences it in Jerusalem, so they are equipped to build the church. First, Jesus wants to teach the disciples to be bold in the face of those who would persecute and kill them for remaining faithful to Him (Luke 12:1–12). They must focus on their tasks until He returns (Luke 12:35–48). They should even be willing to give up family if necessary (Luke 12:49–53). Jesus keeps His focus on the disciples despite an interruption from the crowd (Luke 12:13) before addressing the crowd’s need to recognize the kingdom of God is coming and their need to reconcile with each other and with God (Luke 12:54—13:9).
Context Summary
Luke 12:1–3 is the first of several warnings Jesus gives about living under God’s kingdom, not under the authority of the Pharisees who have denied their Messiah. In the previous chapter, Luke described how the Pharisees and scribes rejected Jesus. Surrounded by thousands of people, Jesus tells the disciples to reject the Pharisees’ hypocrisy (Luke 11:37–44). Next, Jesus will exhort the disciples to hold fast to His teaching even if their lives are in danger (Luke 12:4–12). Matthew 10:26 and 16:6, and Mark 4:22 and 8:15 cover the same topics.
Verse 2. Nothing is covered up that will not be revealed, or hidden that will not be known.
Jesus continues applying His rejection of the example of the hypocritical Pharisees (Luke 12:1). At a dinner with Pharisees and their lawyers, Jesus condemned them for appearing holy while their hearts were like unmarked graves. They tithe on the smallest of herbs and love receiving honor in the synagogue, but they teach the people false doctrine, following the tradition of those who killed the Old Testament prophets (Luke 11:37–52).
Now, Jesus tells the disciples that the Pharisees’ hidden sins will one day be made public. They will be judged for their secret plots (Luke 11:53–54). In fact, everyone’s actions will be revealed in the final judgment, including the disciples’ (1 Corinthians 4:5; Romans 2:16). The disciples might be enticed by the public approval the Pharisees receive, but they need to focus on Jesus, not the adoring crowds, even if such loyalty leads to their death (Luke 12:4–12).
The struggle is real. Much later, Peter will be faced with the choice between staying in the good graces of legalistic Jews-turned-Christ-followers or following Christ into unfettered community with Gentile Christians. Paul will chastise him when he chooses wrong (Galatians 2:11–14). It is not the extra-biblical regulations of the Pharisees that saves but God’s grace, more specifically in Jesus’ life, death, and resurrection, which we receive through faith in Christ (Ephesians 2:1–10).
Most likely, Jesus taught the same thing in different contexts. In Matthew’s account, the phrases are a bit rearranged to show a different application: “So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known” (Matthew 10:26). Matthew’s account goes on to include the text in Luke 12:4–7 to show that the disciples should have courage to speak the truth, even if the Pharisees and other religious leaders threaten their lives. The disciples will follow Jesus’ instructions in Acts 4—5.
Verse 3. Therefore whatever you have said in the dark shall be heard in the light, and what you have whispered in private rooms shall be proclaimed on the housetops.
As a traveling teacher, Jesus would have given the same teachings, in similar words, at different times. Here, His lesson is a warning to the disciples. They must watch what they say both in public and in private. Hypocrisy from any source will be made public on the day of judgment (Luke 12:1–2). Matthew’s context is slightly different and the text reads, “What I tell you in the dark, say in the light, and what you hear whispered, proclaim on the housetops” (Matthew 10:27). That is, what Jesus tells the disciples in secret (Luke 8:10; 9:18–22), they will need to make public later. The active voice in Matthew means it is to be an act of the disciples. The passive voice in Luke indicates God’s work.
In Matthew’s introduction to the Lord’s Prayer, Jesus says:
“And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you” (Matthew 6:5–6).
The “private rooms” in this verse are storerooms in the innermost part of the house. They may be the same as the “room” Jesus calls His followers to pray in, but they’re used for a different purpose: to whisper blasphemies and consider how to destroy Jesus (Luke 11:53–54).
Scholars debate as to the proper application of Luke 12:2–3. Is it the Pharisees’ words that will be made public or the disciples’? Will they be made known to other people or to God? In the next passage, Jesus tells the disciples that their words and their faithfulness to Him may result in their deaths, but God will keep them ultimately safe (Luke 12:4–7). In that context, the disciples should not act or speak hypocritically; they should not try to follow Jesus and placate the religious leaders. The religious leaders can only kill their bodies, while hypocrisy would reveal someone with no faith in Jesus at all, in which case God will not forgive them (Luke 12:8–10).
Verse 4. “I tell you, my friends, do not fear those who kill the body, and after that have nothing more that they can do.
Jesus has told the disciples to stay away from the hypocritical example of the Pharisees (Luke 12:1–3). Despite their popularity with the people, they are “like unmarked graves, and people walk over them without knowing it” (Luke 11:44).
This is a dangerous path, however. The Pharisees hold the hearts of the people. Jesus’ constant fight with the religious leaders drives them to conspire to destroy Him (Luke 11:53–54). Eventually, they will succeed. Then, after Jesus’ resurrection and ascension, they will come after the disciples as they start to build the church (Acts 8:1–3; 9:1–2).
Physical death is a tragic consequence of the fall (Romans 5:12). But for Jesus-followers, it is a temporary separation of spirit from body as the soul awaits a new, glorified body to inhabit for eternity (1 Corinthians 15). True death is permanent separation from God (Revelation 20:11–15). Pharisees can kill the disciples’ earthly bodies, but they can’t separate them from God—nothing can (Romans 8:38–39). Nothing can snatch the saved believer from the hands of God the Son and God the Father (John 10:28–30). The believer is sealed by the Holy Spriit, “who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Ephesians 1:14, cf. Ephesians 1:3–14).
The only apostle whose death is recorded in Scripture is that of James, the brother of John. His death was not really related to the Pharisees; he was killed by Herod Agrippa I who afterward found out the religious leaders approved (Acts 12:1–5). Of the traditions that give accounts of the apostles’ deaths, only Matthias might have been killed in Judea where the Jewish religious leaders held sway. But Paul will later say that “when [the Christians in Jerusalem] were put to death I cast my vote against them” (Acts 26:10). We know that Jewish religious leaders executed at least one Jesus-follower in Jerusalem: Stephen (Acts 7).
This verse contains subtle differences to the similar account in Matthew 10:28: “And do not fear those who kill the body but cannot kill the soul…” In Matthew, the tense of “fear” indicates constant fear, while in Luke, it means a general attitude. Matthew also specifies what “more” would entail—killing the soul—which refers to the separation of the whole person from God.
Verse 5. But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him!
A Pharisee invited Jesus to dinner with other Pharisees and their lawyers. After the host showed astonishment that Jesus did not ceremonially wash His hands before the meal, Jesus took the opportunity to explain plainly how the Pharisees’ devotion to their extra-biblical laws was abusive to the people and led only to death. When a lawyer warned Jesus to back off, Jesus described how the lawyers were just the same as the Old Testament Jewish leaders who murdered God’s prophets. In response, the men conspired to lead Jesus into saying something blasphemous enough they could justify His execution (Luke 11:37–54).
Now, Jesus is building up His disciples to have courage under similar circumstances, not be afraid to speak the truth and publicly show their allegiance to Him when questioned before civil and religious leaders who seek a similar excuse to execute them (Luke 12:8–12). Because what is death? For Jesus’ followers, it means their bodies will lie in the ground, and their spirits will go to paradise. After a time, they will receive glorified bodies and reign with Christ (1 Corinthians 15; 1 Thessalonians 4:13–18; Luke 22:30; Revelation 20:4–6). Paul so internalized this truth that he was torn between ministering or accepting death to be with Jesus (Philippians 1:21–23). Paul eagerly anticipated living true life in eternity and yet saw his earthly life as a “living sacrifice” (Romans 12:1) necessary to the kingdom purposes of God, thus he lived it joyfully (Philippians 1:24–26; 2:17–18).
The religious leaders have the authority to kill bodies. Far more terrifying is God’s authority to consign unbelievers to eternal death in hell, outside of His loving presence (John 3:16–18, 36; Revelation 20:11–15). To drive the point home, Jesus uses multiple ways, here, to tell the disciples to fear God (Luke 12:6–10).
The disciples learn to embody Jesus’ encouragement after they receive the indwelling of the Holy Spirit (Acts 2:1–2). They speak boldly before the Sanhedrin and, when they are beaten for their devotion to Jesus, they “[rejoice] that they were counted worthy to suffer dishonor for the name” (Acts 5:41).
This verse, itself, does not teach that hell is eternal, although other verses do (Matthew 3:12; 25:41; Mark 9:43–49). What it clearly shows is that God will judge people and send some to hell. The belief that everyone will be saved is not true.
“Hell” is translated from the Greek geenna, or “Gehenna:” the place of torment inhabited by the dead who did not worship God. The name is taken from the valley of Hinnom, southwest of Jerusalem. This was a trash heap where the bodies of criminals were burned. At one point, it was the site where Israelites sacrificed their children to Baal (2 Kings 23:10).
Verse 6. Are not five sparrows sold for two pennies? And not one of them is forgotten before God.
Jesus is urging the disciples to choose Him over the Pharisees. The Pharisees are immensely popular among the people, but they are devoted to extra-biblical laws. Rejection of the message of God’s prophets lead them and their followers to spiritual death (Luke 11:39–52). Remaining confident in Jesus may lead to physical death, but in the end Jesus’ followers will receive eternal life in His presence (Luke 12:1–5, 8–12).
As an illustration, Jesus compares the disciples to sparrows. Of all the food sold at the marketplace, sparrows are the cheapest. They are so small and inconsequential, they’re not even a suitable replacement for sacrifices for the poor like the pigeon and turtledove (Leviticus 1:14).
And yet, God sees the sparrow. He is aware of their lives and deaths: He knows them. And if He knows these small birds, the disciples—all of Jesus’ followers—can be assured that He knows them. Jesus-followers may face physical death for their faithfulness (Luke 12:4), but God will remember them, raise them on the last day, and bring them to live with Him in paradise for eternity (1 Thessalonians 4:17).
This passage is one of many refutations of a common false teaching: the “health and wealth” or “prosperity” gospel. The teaching claims that if Christians have enough faith and obey God properly, God will give them physical wellbeing and worldly riches. That anyone could make this claim is puzzling considering what Jesus states. Here, He tells the disciples that if they remain faithful to Him (Luke 12:8–12) they may die (Luke 12:4–5). He will later tell them that the world hates Him so it will hate them, too (John 15:18–19). The only apostle’s death the Bible mentions is a man who died because of his faith in Jesus (Acts 12:1–2). A proper, literal reading of Scripture leaves no mistake that sometimes Jesus’ followers will suffer because they follow Him.
A “penny” is an assarion: 1/16th of a denarius, or less than half an hour’s wages for a laborer. Matthew’s account says, “Are not two sparrows sold for a penny?” (Matthew 10:29). The slight variation gives more evidence that Jesus, as a traveling teacher, used the same illustrations in different contexts.
Verse 7. Why, even the hairs of your head are all numbered. Fear not; you are of more value than many sparrows.
The Pharisees and their lawyers use spiritually abusive practices which Jesus has fearlessly condemned (Luke 11:37–52). These men are favorites of the people; the Pharisees are feared by the priests and Sadducees of the Sanhedrin because of that populist adoration. The Pharisees are conspiring to destroy Jesus (Luke 11:53–54) and after His ascension will hound His followers, imprisoning and even killing some (Acts 8:3; 9:1–2; 26:10).
But Jesus has told believers not to fear these hypocrites. At their very worst, they can only kill the body. Instead, they ought to fear a God who will mete out eternal death to those who refuse to repent. It is God who will send sinners to hell, and it is God who knows every sparrow (Luke 12:1–6).
This verse brings out contradictory feelings. Christ-followers are so precious to God that He counts the hairs on their heads. His omniscient ownership of facts translates to love: to work on behalf of those who are His. We are completely secure in Him. And yet, that security does not mean we will escape hardships or even death in His service. Just as God watches when sparrows fall, He watches when we physically die (Matthew 10:29).
In the Christian worldview, life on earth is not all there is to existence. Sometimes, physical death is part of God’s work for Jesus-followers. As Jesus mentioned before, “For whoever would save his life will lose it, but whoever loses his life for my sake will save it. For what does it profit a man if he gains the whole world and loses or forfeits himself?” (Luke 9:24–25). Jesus-followers can confidently faith death and remain true to Jesus (Luke 9:26; 12:8–9; 1 Corinthians 15; Philippians 1:21–26).
Verse 8. “And I tell you, everyone who acknowledges me before men, the Son of Man also will acknowledge before the angels of God,
Jesus and the disciples are being mobbed by thousands of people (Luke 12:1). The crowd knows Jesus has the power to heal, raise the dead, and create food. Few seem concerned about His teaching, although they’re willing to let Him handle family disputes (Luke 12:13).
It’s unclear if the crowd understands how strongly the Pharisees already hate Jesus. The people respect the Pharisees, admiring their dedication but not recognizing the hypocrisy of their legalism. The Pharisees claimed that Jesus’ power to exorcise demons comes from Satan (Luke 11:14–15). When Jesus dined with a Pharisee later, He called them “unmarked graves” (Luke 11:44) and said of their lawyers that they proceeded in the tradition of those who killed God’s prophets (Luke 11:48–51). Jesus knows that the adoring crowds will not always be around to protect the disciples (Mark 12:12; Acts 5:26). Even then, He warns, the disciples must not follow in the Pharisees’ footsteps, even if it means the death of their bodies. God will protect them from eternity in hell (Luke 12:1–7).
They must stay strong in their faithfulness to Jesus. They must not give in to fear when faced with religious and civil leaders who have the power to sentence them to death. The approval of Pharisees is nothing compared to Jesus’ praise in the company of angels.
After an embarrassing showing at and after Jesus’ crucifixion (Mark 14:50; John 20:19), the disciples, filled with the Holy Spirit, will take Jesus’ words to heart. Peter and John will speak at the temple and accuse the Jews of crucifying their Messiah (Acts 3:14–15). They will stand before the Sanhedrin and charge the religious leaders with the same crime (Acts 4:8–10). They will refuse to abide by the council’s warning to remain quiet about Jesus’ resurrection. The council will arrest and beat the apostles (Acts 5:17–42). And the apostles will leave, “rejoicing that they were counted worthy to suffer dishonor for the name” (Acts 5:41).
“Son of Man” is poetic and messianic title Jesus used for Himself. The term originates in Daniel 7:13–14 where “one like a son of man” is given authority and dominion from the Ancient of Days. Here, it suggests that the Son of Man has a role in the final judgment, an idea solidified when Jesus tells the Sanhedrin, “But from now on the Son of Man shall be seated at the right hand of the power of God” (Luke 22:69). Here, angels act as witnesses. In Matthew 10:32, Jesus promises to validate His followers before God. He does so as Stephen is being killed (Acts 7:55–56).
Context Summary
Luke 12:8–12 encourages Jesus’ disciples to stand firm. The prior passage spoke of fear of death. Jesus reminded His followers that physical death is not the same as spiritual death. He encouraged them with the truth that God sees them, knows them, and cares for them. Here Jesus reassures His followers: when authorities, religious leaders, or civil magistrates and kings accuse them of crimes, the Holy Spirit will give the disciples the words to speak. The judges who reject their words will stand condemned of blasphemy against the Holy Spirit and worthy of hell. Matthew 10:32–33 and 12:31–32 and Mark 3:28–30 also record Jesus’ teaching on this subject.
Verse 9. but the one who denies me before men will be denied before the angels of God.
The disciples need to reject the way the Pharisees practice religion, according to Jesus’ warning. Pharisees adhere to the manmade Oral Law while skirting around the God-given Mosaic law. They appear to be righteous followers of God, but their teaching brings death. And they ignore the prophets’ messages about the Jewish Messiah, instead claiming that Jesus’ power comes from demons (Luke 11:14–15, 44, 52).
The disciples have affirmed that Jesus is the “Christ of God” (Luke 9:18–20) and Jesus wants them to remain firm in that assertion, even if doing so leads to their death. Far more dangerous is denying Jesus before these religious leaders and facing God’s eternal judgment (Luke 12:4–7).
This verse was at the heart of an early conflict in the Christian church. In the third century AD, emperor Decian persecuted the church, causing many self-professed believers to deny Christ. Novatian, a priest and theologian in Rome, strongly held that those who denied Christ may, perhaps, be forgiven by God. Yet he also insisted they must be disfellowshipped from the church. Other bishops disagreed and offered full restitution to those who repented after their denial. Novatian’s extremism sparked a series of internal intrigues among other teachers. This is unfortunate, as his work on the Trinity is still highly valued today.
Today, some still debate whether Novatian was correct. The Greek for “denies” means to disown or assert no relation with. Peter certainly denied Christ at His first trial (Luke 22:54–62). Dr. Darrell Bock suggests that the fatal denial in view in Luke 12 is one “of heart,” not one “of nerve.” This would certainly cover the persecuted third-century Christians who succumbed to fear, but then wished to repent. In contrast to Peter losing his nerve, Judas rejected Jesus fully. This verse is not saying that a Christian will lose their salvation if, in a weak moment, they deny being associated with Jesus.
In Matthew’s similar passage, Jesus says, “but whoever denies me before men, I also will deny before my Father who is in heaven” (Matthew 10:33). Some say the angels represent the presence of God the Father; others say this is a different event. Declaring that one is not a believer is, of course, a dangerous thing, but Scripture doesn’t teach that it’s an unforgivable sin.
Verse 10. And everyone who speaks a word against the Son of Man will be forgiven, but the one who blasphemes against the Holy Spirit will not be forgiven.
God’s Word—the Bible—is truth. Every verse is truth. But we must read and understand each verse in context. Scripture is true in what it intends to teach—not everything we might prefer it be taken to mean. Jesus is teaching His disciples to have courage when they are called to defend their faith in Him. They should not fear religious or civil leaders who may kill them for their beliefs; they should fear the God who will judge those who deny Him (Luke 12:4–5). Those who acknowledge that Jesus is God and the Son of God and rely on Him for the forgiveness of their sins—details that we now know but were not yet revealed at the time of this passage—Jesus will claim as His own and keep safe. He will even forgive those who publicly deny Him if they confess that sin (1 John 1:9). But He will not forgive those who blaspheme the Holy Spirit.
This is a well-known, troublesome concept, although it’s usually addressed in Matthew 12:22–32 or Mark 3:22–30. In the context of those passages, Jesus has expelled a demon. Scribes—lawyers of the Pharisees—have come down from Jerusalem to investigate Jesus’ ministry. These investigators are already prejudiced against Him. They decide that Jesus has driven out the demon through the power of Satan, an accusation that Jesus proves is ridiculous. Mark is clear that Jesus’ blasphemy charge against the scribes is specifically because “they were saying, ‘He has an unclean spirit’” (Mark 3:30), that is, they are attributing the power by which Jesus had authority over the demon to Satan, not the Holy Spirit. Luke also records this event but doesn’t include the part about blasphemy (Luke 11:14–23).
The event recorded here may have occurred in a different time and context than the other incident. Jesus is talking about the disciples affirming their faith in Jesus. The Holy Spirit will give them the words to say (Luke 12:12). If their accusers reject the power of the Holy Spirit in the disciples’ affirmation, they will not be forgiven. The affirmation is that Jesus is the Messiah who has come to save them.
This blasphemy is not a one-time act; the priests conspired to have Jesus killed, but after the apostles started the church in Jerusalem, several priests came to faith in Christ (Acts 6:7). So, blasphemy against the Holy Spirit is continual rejection of the gospel message as witnessed by the Holy Spirit. Certainly, people who reject the gospel—that Jesus has come to take their sins—will not be saved. That is the nature of the gospel.
Abusive spiritual leaders often twist this meaning by combining it with 1 Chronicles 16:22 which says, “Touch not my anointed ones, do my prophets no harm!” These leaders use these passages to shut down biblical criticism about their ministries. They claim they are “God’s anointed,” and that their decisions are beyond reproach. They also claim that if their ministry is large, that is the Holy Spirit’s work and to deny the Spirit’s work is to blaspheme Him. That is not what the passage is saying. The work of the Holy Spirit in this passage is giving Christ-followers the power to defend their acknowledgement of Jesus’ identity and work. If someone denies the Holy Spirit’s message, they deny Christ. That means rejection of the gospel, not a particular religious leader’s ministry.
Critics of Christianity love to point out that the Trinity is not found in Scripture. What they mean is that the term “Trinity” is not found in Scripture. The word was coined by the second-century theologian Tertullian as the early church worked to explain and unpack their faith. That doesn’t mean there is no evidence for the triune God in Scripture. Luke 12:8–10 is one of several passages that mentions all three Persons: “God” the Father, Jesus the “Son of Man,” and the Holy Spirit.
Verse 11. And when they bring you before the synagogues and the rulers and the authorities, do not be anxious about how you should defend yourself or what you should say,
Jesus continues teaching His disciples about their need to remain faithful in Him. They will be brought before Jewish and Roman authorities and persecuted for their trust in Him (Matthew 10:18–19; Mark 13:11). If they are excommunicated from the synagogue, they could lose rights to legal protection as well as social and business contacts. Church tradition says most of them will be martyred. The first step is that they will be brought before the authorities.
Not long after the Holy Spirit indwells the Jesus-followers, the Jewish Sanhedrin arrests Peter and John for saying Jesus rose from the dead (Acts 2:1–2; 4:1–3). The council lets them go with a warning to stop preaching Jesus’ resurrection (Acts 4:18). The disciples ignore the warning, and later the council arrests and beats all twelve apostles (Acts 5:17–42). The persecution has the opposite effect of what the Sanhedrin intends. The disciples leave, “rejoicing that they were counted worthy to suffer dishonor for the name. And every day, in the temple and from house to house, they [do] not cease teaching and preaching that the Christ is Jesus” (Acts 5:41–42). Soon, a deacon will be martyred (Acts 7). A Pharisee named Saul will persecute the church, even voting that Jesus-followers be executed (Acts 8:1–3; 9:1–2; 26:10). James will be killed by Herod Agrippa I, and Peter will barely escape prison with his life (Acts 12:1–17). Church tradition says that most of the apostles will suffer a martyr’s death. But none of them will deny Christ.
Jesus is not saying believers should be careless, unprepared, or senseless about how we approach questions about faith. He is teaching that we should not be anxious—fearful or troubled—when called to defend ourselves. Later, Peter will write:
“but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame” (1 Peter 3:15–16).
Peter also tells his readers they should expect to suffer when the world tests their faith (1 Peter 4:12–14). We will have unjust rulers who make unreasonable demands. We need to follow Jesus’ example and endure that hardship (1 Peter 2:13–25).
Jesus will revisit this warning shortly before His crucifixion (Luke 21:10–19).
Verse 12. for the Holy Spirit will teach you in that very hour what you ought to say.”
A crowd of thousands are swarming Jesus and the disciples (Luke 12:1). Jesus knows many in the crowd will eventually betray Him, perhaps even joining the mob that demands His crucifixion. He is telling the disciples to remain faithful to Him, even in the face of death. The Pharisees are hypocrites who deny the witness of the Holy Spirit’s power in Jesus’ ministry (Luke 11:14–23). The Sanhedrin will demand the disciples disavow Jesus (Acts 4:17–18). The disciples must not fear; only God has power over their eternity (Luke 12:1–11).
The disciples will reel after witnessing Jesus’ death, resurrection, and ascension to heaven. The book of Acts records an explosion of church growth and persecution by the Jewish religious leaders. It depicts a murderous Pharisee who then repents and becomes a powerful apostle who brings the message of salvation to the Gentiles. Through it all, Jesus’ followers will not be alone. Jesus will send them the Holy Spirit who will remind them of Jesus’ words and bear witness about who He is (John 14:26; 15:26; Acts 2:1–4). The Spirit will give the disciples the words to say when they face men and councils with the power to beat or even kill them (Acts 5:33, 40).
After healing a crippled man at the gate of the temple, Peter will boldly preach that the people standing in awe of such miracles are responsible for the murder of Jesus. But Jesus rose again and offers forgiveness for those who repent (Acts 3). “The priests and the captain of the temple and the Sadducees came upon them, greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. And they arrested them” (Acts 4:1–3). A tribunal gathered and demanded Peter and John defend themselves. “Then Peter, filled with the Holy Spirit, said to them…” (Acts 4:8). By the time Peter finishes his indictment of his audience, and an offer of salvation, the council members are at a loss for words. They release Peter and John with the command to no longer speak about Jesus (Acts 4:1–22).
What flummoxes them is that Peter and John are “uneducated, common men” (Acts 4:13). How could fishermen give such a defense? It is the Holy Spirit working through them that gives them courage and words.
Jesus will later tell the disciples, “This will be your opportunity to bear witness. Settle it therefore in your minds not to meditate beforehand how to answer, for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict” (Luke 21:13–15). He says similar words in Matthew 10:19–20 and Mark 13:11.
Verse 13. Someone in the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.”
Jesus is trying to teach His disciples how they should live with the kingdom of God in mind. The setting, however, is not conducive to private conversation. They are surrounded by a mob of thousands of people, all of whom are trying to get to Jesus (Luke 12:1). A man interrupts to demand Jesus settle a conflict with his brother.
We don’t know the background of the request. Culturally, it would be normal for a father to leave most of his possessions to his eldest son, but he may also leave the estate to all his sons as a group. It’s possible their father has left all or the bulk of his estate to the brother. We don’t know if this man inherited nothing, or less than he felt he was owed, or if he wants to break up the estate and strike out on his own. We just know he is unsatisfied.
The interruption provides interesting contrasts to much of the rest of the unit (Luke 12:1—13:9):
<&bull> This man is concerned about money, while Jesus has just told His disciples they will face persecution and death (Luke 12:1–12).
<&bull> This man demands riches, while Jesus wants His disciples to rely on God’s provision for the bare minimum they will need to survive (Luke 12:22–34).
<&bull> This man is concerned about what he thinks he deserves, while Jesus wants His disciples to take responsibility for the care of other Christ-followers (Luke 12:35–48).
<&bull> This man is fighting with a brother, while the disciples will have to separate from family because of their devotion to Jesus (Luke 12:49–53).
<&bull> This man is causing conflict when he should consider how the kingdom of God is coming near and settle with everyone with whom he bickers (Luke 12:57–59).
<&bull> Finally, this man is focusing on worldly treasure when he should be thinking about his limited time to repent and reconcile with God (Luke 13:1–9).
Jesus answers with the parable of the rich fool who decides to tear down his barns and build bigger ones to hold his great harvest. That night, however, he dies; his wealth is worth nothing. Like the rich fool, the brother “lays up treasure for himself and is not rich toward God” (Luke 12:21).
The man refers to Jesus as “teacher.” Jews often went to respected leaders and teachers to settle disputes, so calling on Jesus isn’t unprecedented. If the matter were more serious, the man would take the issue to a formal judge, the synagogue, or the elders at his city’s gates. The man is not looking for a fair ruling, however. He just wants Jesus to take his side and force his brother to work the issue out in his preferred way.
Context Summary
Luke 12:13–21 records Jesus taking advantage of an interruption to explain a proper perspective of wealth. Jesus has been warning the disciples that faithfulness to Him may require their deaths. A man in the crowd, possibly shouting in the middle of that teaching, demands Jesus settle a family conflict over an inheritance. Jesus declines that request but warns the crowd against temporary, earthly treasures if they distract from their relationship with God. He will return to this theme, telling the crowd to reconcile with people and God or risk earthly and eternal ruin (Luke 12:54—13:9). This parable is unique to Luke’s Gospel.
Verse 14. But he said to him, “Man, who made me a judge or arbitrator over you?”
A crowd of thousands surrounds Jesus as he tries to teach His disciples (Luke 12:1). A man calls out, demanding Jesus force his brother to share an inheritance (Luke 12:13). We don’t know any details about the situation. Did this man receive anything? Is his brother older and the sole heir of their father? Those details aren’t given since they’re not the point of the story.
Jesus is giving the disciples important information about sacrifice in the kingdom of God, but He breaks to teach the crowd some basics. This squabble about money is not worth His time. What is worthwhile is redirecting the man’s priorities. So, Jesus tells a parable about a wealthy farmer who has accumulated enough grain to live in leisure for several years. Yet the farmer dies that night. He has spent so much time accumulating wealth, he forgot about his relationship with God. Now, he has no wealth and no relationship with his Creator (Luke 12:15–21).
After returning to the disciples for a bit, Jesus will speak again to the crowd. He will scold them for not understanding that God’s kingdom is near and explain what they need to do because of it: make peace with people they have wronged and with God (Luke 12:54—13:9).
This is not the first time Jesus is called on to settle a dispute among siblings. While visiting Mary and Martha, Mary sat at Jesus’ feet and listened to His teaching. Martha stayed in the kitchen to fix the meal. Finally giving in to frustration, Martha told Jesus to send Mary back to help. Jesus told her that Mary had chosen what was best and He would not send her away (Luke 10:38–42).
Jesus has just told His disciples that He will act as judge in the end times, validating their relationship to Him (Luke 12:8). Now, in a different context, He says He is not a judge. This “judge” refers to an official who is commissioned to determine legal matters. It is the same word used in Luke 12:58 when Jesus tells the people to reconcile with each other personally, without resorting to legal authorities. “Arbitrator” is unique to this verse. It refers to one who decides between one thing and another.
This passage does not mean that religious leaders should never be involved with arbitration. In Acts 6:1–4, the apostles commission deacons to resolve unfair practices. In 1 Corinthians 6:4–6, Paul chastises the church in Corinth for resorting to secular courts instead of resolving issues in-house. Jesus merely means that He has greater priorities—training the disciples—than negotiating for bickering brothers who should be able to resolve the issue on their own (Luke 12:57–59).
Verse 15. And he said to them, “Take care, and be on your guard against all covetousness, for one ‘s life does not consist in the abundance of his possessions.”
Jesus is teaching His disciples that they will need to give up the right to their lives, when a man from the large crowd interrupts. For some unspecified reason, the man feels the inheritance he and his brother have received is not being properly split. The man wants Jesus to tell his brother to cooperate. Jesus refuses to get involved. Settling selfish sibling squabbles is not on His agenda (Luke 12:1–14).
He will, however, help the man reorient his priorities. He tells a parable about a rich man who gathers a great harvest. The man’s profit is so great he can store it and not have to work again for several years. Regardless of how much effort the man put into earning that harvest, his stewardship reveals his heart.
The man’s problem is covetousness. More specifically, it’s “avarice:” he wants more than he needs. Men are given wealth to serve God’s kingdom, not to hoard for themselves. While it is appropriate to save and it is also appropriate to enjoy God’s abundant provision with thanksgiving, this man is not submitting his wealth to godly purposes. He doesn’t mention God at all in considering his wealth. He doesn’t speak of sharing what he has, or giving it to the poor, or using it to bless his community. He thinks that having money is reward enough. But that very night, he dies. His earthly riches mean nothing when he is dead. He should have focused on his relationship with God, instead (Luke 12:16–21).
When Jesus is finished teaching His disciples, He will return and build on this message. As the kingdom of God nears, the crowd needs to make peace with those they have wronged or risk losing their money and their liberty (Luke 12:57–59). Even more so, they need to make peace with God by repenting of their sins before God’s patience runs out (Luke 13:1–9). Reconciling with their neighbor will make their lives more pleasant; reconciling with God will give them eternal life in paradise. Neither pride nor worldly riches can compare.
Verse 16. And he told them a parable, saying, “The land of a rich man produced plentifully,
Speaking to a crowd of thousands, Jesus is teaching how we ought to respond to the coming kingdom of God. That starts with letting go of things the world values. As He teaches the disciples that they may have to give their lives for the kingdom, a man from the crowd interrupts. He asks Jesus to demand his brother divide the family inheritance with him. Jesus refuses; if it’s that serious, they should see a judge. More importantly, they should be adult enough to work it out themselves (Luke 12:1–15, 57–59).
Since the topic of worldly possessions has come up, Jesus takes advantage. He warns the crowd that obsession with possessions is covetousness (Exodus 20:17). Just as earthly life is no comparison to eternity in paradise, so worldly possessions are nothing compared to treasures in heaven. To illustrate the point, He tells the parable of the rich fool.
God blesses a farmer. His land has been fertile and is even more so this season. The context of the story suggests this is not because of anything specific he did. The harvest may have been a matter of good weather or because God chose to reward him for his obedience. Either way, Jesus does not look on either the wealth or the good harvest in a negative way. What’s judged here is the man’s attitude towards his money, which he values more than a relationship with his Creator.
The rich man decides to build bigger barns and retire to a life of leisure. He is focused on the comforts of his life on earth. He does not know that he will die this very night. All his wealth will go to another. Because he prioritized possessions and not God, he will have nothing to show in eternity (Luke 12:17–21).
Verse 17. and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’
Jesus is telling a crowd a parable about a man who valued his earthly riches more than his heavenly Father. He was already wealthy when his field produced a bumper crop. He now needs to decide what to do with it (Luke 12:15–16). The barns he owns are already full. Instead of giving this new harvest to the poor or in some other way using it for the benefit of God’s kingdom, he decides to stockpile all he has and retire (Luke 12:18–19).
Jesus lists several things wrong with this plan of action. The farmer is focused on his possessions in this world, not the kingdom the Father promises to those who worship Him. He doesn’t realize God has blessed him so he can bless others (Hebrews 13:16; 1 John 3:17). And he doesn’t understand that the job of a faithful God-follower is not about accumulating wealth and retiring early. It’s a life of servitude in God’s kingdom, responsibility with God’s possessions, and godly leadership over those in his care (Luke 12:32–48).
The man’s sin is not in being wealthy. Nor is it because he has stored his grain (Proverbs 6:6–8). But Jesus defines the rich man’s attitude as “covetous” (Luke 12:15). The term in this context is more like “avarice.” He wants more than he is due. His greed is insatiable. Paul equates such desire with idolatry (Colossians 3:5). This man has put his hope in his treasure but has ignored his relationship with God (Luke 12:21; 1 Timothy 6:17).
He doesn’t know that he will soon die. His harvest will mean nothing to him. He did not value his eternal life, and he will reap the consequences of that negligence (Luke 12:20–21). This is not to be the way of Jesus’ disciples (Luke 12:31).
Verse 18. And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods.
A man in a large crowd shouted out for Jesus to settle an inheritance dispute. Jesus responds by telling the crowd a parable about a rich man who, thanks to a good harvest, has become even wealthier. He now needs to decide what to do with his grain. He could give it to the needy (Proverbs 11:26). He could sell it and give the money to the temple to support the priests. Or he could use the money to benefit his community, like building a synagogue (Luke 7:2–5). He might have done any number of things that would have followed God’s plan. He does none of these things.
His heart is filled with covetousness: with greed and selfishness. He has much, but he wants more. So, he decides to build bigger barns, store the bounty, and live a life of leisure. He doesn’t understand that he will lose his life this night. All those riches will mean less than nothing since they distracted him from seeking the riches of God’s grace (Luke 12:13–21).
This view resembles Isaiah 22:12–13 where the Israelites celebrated when they should have mourned. Both reflect Ecclesiastes 9:1–10, written from the point of view of someone who only keeps in mind his earthly life. The man in Ecclesiastes knows that death will come to all, whether they are righteous, unrighteous, wise, or foolish. He decides it’s best to work hard, enjoy one’s blessings, and not worry about what will happen after death.
Here, specifically, Jesus is warning the brother and the crowd that wealth can distract them from reconciling with God. After teaching the disciples a bit more, He will return to the theme, warning that lifespans are uncertain and the time to repent may be short (Luke 13:1–9). But Jesus also says something about the personal relationship the brother is neglecting. He should seek to reconcile with those he is at odds with—in this case his brother—before seeking justice from an outside party. The verdict may not go his way, and he may find himself bankrupt and in prison (Luke 12:57–59).
Verse 19. And I will say to my soul, “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.”’
The parable of the rich fool teaches how not to look at life. A farmer is already rich thanks to fertile land. One year, his crops are so great that he can tear down his barns, build bigger ones, and live off what he has for several years. His error is not in having money, but in an attitude that only cares about worldly wealth. He does not know that this very night, he will lose his life. All his possessions will go to someone else, and because he spent all his time accumulating wealth, he has no relationship with God (Luke 12:13–21).
The farmer is not sinning by being rich or even saving up for his future (Proverbs 6:6–9). His attitude and worldview are wrong. He is covetous: he wants more than his due. The tone of the story suggests he never considered any other use of his wealth than self-comfort.
Even more tragic, the farmer has let his possessions distract him from his standing with God. He’s going to use his time to “relax, eat, drink, be merry.” He’s not going to consider his life and whether he has wronged the people around him. He’s not going to repent from his sins or ask God how he can use his time and resources to serve Him and others (Luke 12:21).
The worst is that he is dedicating his soul to this endeavor. He is focusing on the pleasures of life that are temporary. But his soul—his whole self—will live on. His body and emotions may find enjoyment now, but his entire being is looking at eternity without God.
He doesn’t know that his life and pleasures on earth will be truly short; in fact, he will die this night (Luke 12:20). None of us know when we will die. Jesus goes on to remind the crowd that people die all the time with no warning and through no fault of their own. God is not slow in fulfilling His promises; He is patient. He doesn’t want anyone to die without Him (2 Peter 3:9). But everyone will run out of time to reconcile with God (Luke 13:1–9).
Verse 20. But God said to him, ‘Fool! This night your soul is required of you, and the things you have prepared, whose will they be?’
This parable of the rich fool (Luke 12:13–21) is reminiscent of Ecclesiastes 9:1–10. The man in the parable is ready to eat, drink, and be merry. He presumably has a vague idea that he will die at some point, but he doesn’t seem to consider if there is anything after death. He thinks only this life matters, and he has lived it to the full. His insatiable greed has made him rich, and he intends to enjoy this life. He states his intent to live in luxury as instruction to his “soul,” identifying himself with a life of ease (Luke 12:16–21).
His death is coming soon. Everything he has earned will go to someone else. His barns sit full of grain. If his heart had been oriented toward God, he may have stockpiled it just the same—or donated it or sold it to benefit his community. He might have followed Jesus’ instructions to the disciples: “Sell your possessions, and give to the needy. Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys” (Luke 12:33). His heart was in his earthly treasures, not in loving God and others; because the earth is temporary, so is his wealth.
Verse 21. So is the one who lays up treasure for himself and is not rich toward God.”
Jesus finishes the parable of the rich fool. A member of the crowd swarming around Jesus and the disciples demands settlement of an inheritance issue between himself and his brother. Jesus refuses and tells a parable about a rich man who reaps a good harvest and decides to retire. That night, he dies, his riches go to another, and his soul is left without a relationship with God. This is the fate of someone who gathers earthly riches but does not spread the kingdom of God (Luke 12:13–20).
Next, Jesus will return His attention to the disciples. He has already spoken about having courage in front of authorities who can kill, knowing God protects the eternal lives of His children (Luke 12:4–12). Jesus will go on to encourage the disciples to submit their physical worries to God, like food and clothing—even giving those things up if it will serve the kingdom (Luke 12:22–34). They will need to sacrifice the time and work they could use to benefit themselves, remaining alert for His return (Luke 12:35–48). Finally, they may need to sacrifice their closest relationships if their family members refuse to follow Jesus (Luke 12:51–53).
Then, Jesus will put His full attention on the crowd, expanding on this message. He will tell them they can use signs to predict the weather, but don’t notice that the kingdom of God has arrived (Luke 12:54–56). He will tell them to settle accounts with those they have wronged or they may find themselves imprisoned and broke (Luke 12:57–59). And He will expound on the need to reconcile with God. Like the rich farmer, no one knows when they will die. To concentrate on pleasures in this world at the expense of eternity is the most foolish choice of all (Luke 13:1–9).
Verse 22. And he said to his disciples, “Therefore I tell you, do not be anxious about your life, what you will eat, nor about your body, what you will put on.
Jesus is traveling through a crowd with His disciples (Luke 12:1). He is trying to teach His disciples not to fear physical death. What they should fear is God who can cast people into hell. If God knows the sparrows, He certainly knows His own people and will keep them eternally safe (Luke 12:4–7). He also told the parable of the rich fool, explaining that the security of earthly treasures does nothing for their eternal state. There is no justification for the rich fool retiring amongst his riches when he had not built a relationship with God (Luke 12:15–21). Now He turns back to the disciples to talk about trusting God for their bare necessities (Luke 12:13–14).
With prior teachings in mind, Jesus points out that panicked fear over food and clothing is equally useless (Luke 12:22–31). God will provide food and clothing for His children as needed.
It’s important to remember that in this time and place, finding enough food to survive could take a day’s work, and clothing was valuable. People of that region tried to make Jesus king because He fed them one meal (John 6:15, 26). The soldiers who crucified Jesus valued His clothes enough to gamble for them while He died (John 19:23–24). This lesson is about the bare minimum needed to survive. This is not a lesson about a filled pantry, refrigerator, and freezer. When He speaks about clothing, He means a single inner garment, a long outer tunic, a belt, a cloak, and hopefully sandals. He’s not talking about a walk-in closet filled with outfits for every event and type of weather. Poor people only had one set of clothing. As Paul will later say, “But if we have food and clothing, with these we will be content” (1 Timothy 6:8).
Especially easy to misunderstand is what Jesus is not promising. He is not guaranteeing that none of His followers will starve to death or even find themselves without clothing. In the context of the chapter, He’s pointing out that worrying about such things takes more energy than trusting God. And God can provide in all circumstances. Even if we starve to death or die due to exposure to the elements, we know that though our physical body is dead, God values His children and will give us eternal life. Whatever we need—to accomplish His will—we will be given.
Luke 12:22–23 is nearly identical to Matthew 6:25 except Matthew includes “or what you will drink,” although Luke includes drink in verse 29. The similarities between Luke 12:22–31 and Matthew 6:25–33 suggest Luke may have taken this event from the Sermon on the Mount and put it here for thematic consistency. But there are other subtle differences that indicate this might be a distinct event. For example, Luke has fewer rhetorical questions and more statements than Matthew.
Context Summary
Luke 12:22–34 records Jesus telling His disciples to lay down anxiety and trust God for physical needs. He has already told them to reject fame, fear of death, and reliance on riches (Luke 12:1–21). Later, He will tell them they may have to leave family, as well (Luke 12:49–53). Instead, they need to focus on the task that Jesus will give them (Luke 12:35–48), to build the church after His ascension. Matthew 6:25–34 covers the same teaching, although perhaps at a different time and place.
Verse 23. For life is more than food, and the body more than clothing.
This passage can seem somewhat morbid when first understood in context. Jesus has explained that physical death is nothing to fear but spiritual death is (Luke 12:4–5). He has said that all the money in the world can’t protect someone from physical death (Luke 12:13–20). It is one’s relationship with God and the work of His kingdom that matter, not physical comforts (Luke 12:21, 35–48). With that in mind, if we are doing God’s work, God will provide us what we need until we are finished with that work.
Jesus is not promising that God will always give us enough to eat and sufficient clothing. He is saying that God can provide. Our lives and bodies will be sustained and cared for by God until it is time for us to join Him. If God can feed the ravens on scraps, and we are far more precious than scavenger birds, He can feed us (Luke 12:24). If God can make the flowers of the field beautiful, He can cloth us (Luke 12:28). Knowing God’s ability to provide and His love for us, falling into anxiety shows a lack of faith and a misunderstanding of God’s plan for us.
This verse is also very affirming. Our life on earth is meant for greater things than food and clothing; we have more value than the years we live on earth. Our lives have eternal meaning. Jesus is calling us to serve Him, obey God, faithfully lead other believers, and preach that the kingdom of God is coming (Luke 10:9; 12:35–44). Obviously, most of us need to work to obtain food and clothing. But such things are only tools to do the real work of glorifying God and drawing people to Him until we can live eternally in God’s presence.
Verse 24. Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds!
Jesus has told His disciples that they should not fear physical death (Luke 12:4). Now, He explains they should trust God for their survival. If God can provide food for ravens, He can feed them; they are far more valuable than ravens. His point is not that God will always make sure His followers have ample nutrition and comfortable clothes. In fact, if His plan includes it, hunger and exposure may be part of their experience (2 Corinthians 11:23–29). Rather, He is saying that God can provide and that anxiety does nothing other than show a lack of faith. Panicking about food doesn’t make food appear.
The reference to storehouses seems to be a comparison with the parable of the rich fool (Luke 12:15–21). The term for “ravens” refers to any variety of crow. According to the Old Testament law, these are unclean (Leviticus 11:13–15; Deuteronomy 14:11–14). Yet God still provides for them (Job 38:41; Psalm 147:9). In fact, God even used ravens to provide food for Elijah (1 Kings 17:1-7). Ravens do not worry about their food or try to store it. In contrast, the rich farmer built bigger barns to keep his great harvest and wished to live idly for several years (Luke 12:18–19).
Jesus’ point is that the disciples shouldn’t worry about food. Their time on earth is too valuable to spend merely trying to extend that time. They need to give witness to Jesus in front of important people, serve God, lead His followers, and declare the coming of His kingdom (Luke 12:11, 35–48). The disciples experienced such provision for their work of ministry when Jesus sent them out to towns ahead of Him (Luke 9:1–6; 10:1–12). This does not preclude believers working to earn a living. The Bible instructs against idleness and has a positive view of work (Proverbs 6:6–11; 2 Thessalonians 3:10–12). All types of work can be done to the glory of God, and the finances they provide are God’s provision. Like ravens, we should partake when God presents us with food. We can certainly pray for food (Luke 11:3), but we shouldn’t be anxious about it. Physical death isn’t something believers in Christ need to fear, and neither is going hungry.
This verse is one of many that tell God’s people to look at nature to see God’s truth. Another is Proverbs 6:6–9 which tells the lazy person to look to the ant who works hard. Romans 1:19–20 and Psalm 19:1 point out that God’s creation reveals aspects of His character. The ravens teach us not to worry about food; wildflowers show us not to worry about clothing (Luke 12:27–28); ants teach us not to be lazy. This is what many call the “Book of Nature”: God’s truth in His creation that complements what He has provided in Scripture.
Verse 25. And which of you by being anxious can add a single hour to his span of life?
This is the core verse of the section (Luke 12:22–31). Jesus isn’t ensuring all His followers an earthly life well-fed and appropriately clothed. He’s saying that worrying—to obsess or panic, in this context—about food and clothing isn’t going to do any good. He has just told the parable of a man who accumulated so much grain he could stop working for a few years, but all the grain in all the barns won’t keep him alive if God decides his time on earth has ended (Luke 12:13–21).
Anxiety won’t lengthen your life. Therefore, worrying about food and clothing won’t lengthen your life. God will provide His followers with the food and clothing they need to fulfill His purposes in their lives. That purpose is our priority and great privilege.
Granted, God’s purposes aren’t always in line with what we would want. We, like the rich farmer, may want to “relax, eat, drink, be merry” for several years (Luke 12:19). Jesus wants us to be so bold sharing the gospel that we do not fear when authorities threaten our lives (Luke 12:4). He doesn’t want us to take advantage of our relationship with Him but to serve Him diligently and lead others faithfully (Luke 12:35–48). Ultimately, it is not in this life that we can expect to be well fed and dressed, but at Jesus’ return (Luke 12:37; Revelation 19:7–10).
The interpretation of this verse is disputed although the metaphorical meaning remains similar. The Greek translated “a single hour” can also mean “a single cubit”—a measurement of length. “Span” just means “length”; “of life” is added for clarity. The ESV, NASB, and NIV interpret the phrase to mean worry cannot add even a small amount of time to our lifespan. By translating “cubit” literally, the KJV interprets it to mean worry cannot add eighteen inches to our height. The former version is more likely since Jesus is talking about the need for food; an extra foot and a half of height is neither a small thing nor a basic human necessity. Either way, the point is that worry cannot give us what we want.
One more thing to consider is that this verse is not telling us that we should refuse medical care that could cure or mitigate the conditions of a disease or injury. God’s plan, not our worry, determines our lifespan, but medical treatment may be part of God’s plan for our lives. That we’re not to be paranoid about earthly life does not mean we should treat it carelessly.
Verse 26. If then you are not able to do as small a thing as that, why are you anxious about the rest?
Fear of death is quite common, but it will do nothing to extend one’s life past the time God ordains (Luke 12:25). Neither, in fact, will working within the world’s systems to accumulate wealth and resources (Luke 12:13–21). Jesus’ followers are not to fear death. The death of the body may be tragic, but the eternal death of the soul is horrifying (Luke 12:4–5).
If we should not fear death and if we can’t even add an hour to our lifespan, it makes sense that we shouldn’t be fearful or restless about food and clothing. God can feed ravens on scraps and make beautiful wildflowers that barely last a day; He’s proven that He can provide (Luke 12:24, 27–28). Our energies need to be focused on greater things, like sharing that the kingdom of God has come and serving Jesus and His people (Luke 10:9; 12:42–44).
Jesus isn’t saying that we shouldn’t work to buy food and clothing (Proverbs 6:6–9; 2 Thessalonians 3:10–12). Nor is He saying that God will never let His followers die of starvation or exposure. He’s saying anxiety will not provide clothing and food. Instead, we need to seek God’s kingdom and trust that He will give us what we need for His purposes (Luke 12:31).
Verse 27. Consider the lilies, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these.
Jesus is explaining that God has more important uses for our energy than worrying. We have no good reason to panic about starvation, nakedness, or even death. In Luke 12:24, He reminds a crowd that ravens neither work nor store food in barns, but God feeds them regardless. Here, Jesus points out that God adorns the grasses with beautiful wildflowers even if they are destined to be burned the next day (Luke 12:28). The grasses don’t work or worry about what they will wear. God provides.
If God loves us more than ravens, and the grasses’ dress is more beautiful than Solomon’s clothing, the wealthiest of all Israel’s kings, there is no point in worrying about food to eat or clothes to wear. This verse isn’t saying that God will give His followers clothing as beautiful as Solomon’s. Nor is it saying we do not have to work to eat or be clothed. It means it is useless to invest energy into fear or angst about such things.
Solomon was the son of David and the third king of Israel. He was known for his God-given wisdom and great wealth. “Lily” isn’t a specific plant; rather, as “raven” means any crow (Luke 12:24), lily refers to any flower. “Toil,” of course, means to work hard. “Spin” refers to spinning wool into yarn to knit or weave clothing. The flowers do not work hard to decorate the grass; God does all the work.
Verse 28. But if God so clothes the grass, which is alive in the field today, and tomorrow is thrown into the oven, how much more will he clothe you, O you of little faith!
Jesus continues to show the futility of worrying about basic life necessities. He has explained that if God provides food for the lowly, unclean ravens, He can provide for His followers (Luke 12:24). And if He can make the wildflowers beautiful, He can provide clothing (Luke 12:27). Ravens, meaning crows, are unclean scavengers. The grasses bloom one day and are burned to heat ovens the next. In His extravagant love, God shows His followers are more important than either.
This verse represents the confusion in interpreting the entire passage. Is Jesus saying that His followers will never die of starvation and will never be without clothing? Is this a promise just for the disciples? Or is it saying that God will only provide for those with enough faith? None of these are reasonable. After all, crows can and do sometimes die for lack of food, and flowers may be trampled. Jesus’ teaching is given in the context that death will come whenever God sees fit. Fearing it accomplishes nothing (Luke 12:4–5).
The point of the passage isn’t to reveal a promise to provide for our every comfort, but to remind us that God can provide and our worry cannot. Jesus is also explaining our God-given purpose is greater than extending our lifespan. We are called to seek God’s heavenly kingdom, not to cling to earthly treasure (Luke 12:23, 31–34).
However, there is a sense in which God does promise fullness and comfort. When believers in Christ receive our new, glorified, eternal bodies (1 Corinthians 15:52; 1 John 3:2), we will have everything to eat we desire. We will be clothed more beautifully than the flowers. As we seek God’s kingdom now, these things will be added to us in time (Luke 12:31).
Verse 29. And do not seek what you are to eat and what you are to drink, nor be worried.
This is Jesus’ summary statement of the previous verses. God provides food for the ravens; He can provide for His followers. Worry is useless. His point is not that Christians ought not work or make any effort to procure food. The day before the crucifixion, Jesus will tell Peter and John, “Go and prepare the Passover for us, that we may eat it” (Luke 22:8). That instruction meant that they were to buy the food they needed. Nor is it saying that God will always feed His followers and we will never die of starvation. Neither are the message of the text.
“Seek” is connected to “worry.” The main thrust of the verse and the passage is “nor be worried.” Worry, in this context, means the kind of fearful, angst-ridden panic that comes from a lack of trust. That will not provide food or clothes, nor add a single minute to our lives. These things are in God’s power and providence. He has given us life for a much greater purpose: to seek His kingdom (Luke 12:31).
The word “seek” appears in Luke 12:29, 30, and 31. It means to make looking for something a priority. The context of the parable of the rich fool (Luke 12:13–21) and Jesus’ comments about the permanence of the treasure of God’s kingdom adds the idea of accumulation (Luke 12:32–34). We strive to acquire and accumulate what we desire. Jesus’ point is that it does no good to prioritize stockpiling needs of this world that we can lose by death, theft, or destruction. Our lives are more important than that. Better to seek the kingdom of God, “a treasure in the heavens that does not fail” (Luke 12:33).
Verse 30. For all the nations of the world seek after these things, and your Father knows that you need them.
Jesus is explaining that God knows His children need things like food and clothing. “Nations” refer to Gentiles—non-Jewish people—and is often used as a biblical metaphor for those who don’t have a relationship with God. Jesus’ followers should not act like godless unbelievers who frantically search for food and clothing so they can survive.
Among the reasons for the propagation of false gods was the need for food. From the time before Abraham, cultures created deities to which they could sacrifice to win favorable conditions for a good harvest, such as rain or fertility. The Greeks had Demeter, the goddess of the harvest, and her daughter Persephone, the goddess of vegetation. Hermes was the Greek god of husbandry. The Romans had Ceres, the Egyptians had Osiris, and the Philistines had Dagon (Judges 16:23). All the nations sought food and the wool and flax they needed for clothing, but only one God knows His children need such things. Neither pagan gods nor anxiety will fill our needs.
Jesus has spoken on this before. He pointed out that if earthly fathers know to give good gifts to their children, how much more does God the Father know how to bless His children—specifically, by giving them the Holy Spirit (Luke 11:11–13)?
Part of life is taking reasonable steps to eat, take shelter, and be clothed. Yet we should not expend all our energy trying to acquire earthly needs; we have more important things to do (Luke 12:23). We should seek God and His kingdom. In the parable of the rich fool, a man accumulated several years’ worth of harvest and died that night. He wasted his efforts on something he could not keep at the cost of something he could not afford to lose. Jesus explains, “So is the one who lays up treasure for himself and is not rich toward God” (Luke 12:21). By seeking God’s kingdom, not our own, we will receive an eternal reward. In addition, God will provide what we need according to His purposes (Luke 12:31–33).
Verse 31. Instead, seek his kingdom, and these things will be added to you.
This text was written in a culture where a poor person might own only one set of clothing. They would spend much of the day working for, finding, and preparing food just for that day. Most of the population were slaves or laborers on other people’s land. Finding food to eat and clothes to wear was a significant endeavor.
Ever willing to challenge His students, Jesus tells His disciples they are not to worry about such things. God provides for the most banal examples of His creation—scavenger birds and grass—and He knows what His own children need. The days of their lives are more important. They are called to seek God’s great, eternal kingdom, not try to hold on to their own earthly hovel.
The kingdom of God can be difficult to explain. It is the manifestation of God’s power and sovereignty over His creation. Whenever we honor Him as our God, we are presenting the kingdom. God called His disciples to declare its coming (Luke 10:9) and to pray for its fulfillment on earth (Matthew 6:10). It was inaugurated with Jesus’ first coming and will be fulfilled with His second. At its fulfillment, it will never be destroyed. It is filled with riches for God’s followers that will never fail (Luke 12:32–34).
That “these things will be added to you” has many different interpretations. Some think it means that if we serve God, He will provide us with food and clothing. Others think this is a kingdom promise, and we will receive what we need in eternity. “Prosperity gospel” advocates pervert the message by claiming that if people donate to certain leaders, God will give them riches. God doesn’t promise His followers that they will never starve or be without clothing. Nor does He promise earthly wealth. He will provide for us exactly what we need to fulfill His plan. Our submission to His will, and our part in His kingdom, will earn us a permanent treasure that can never be destroyed.
Verse 32. “Fear not, little flock, for it is your Father ‘s good pleasure to give you the kingdom.
Jesus is teaching His disciples about priorities in the kingdom of God. This comes in response to a man angry that his brother will not divide the family inheritance as he sees fit. This man covets what his brother has and desires to accumulate wealth. To point out the futility of such an attitude, Jesus tells a parable of a man who brings in a great harvest and builds barns to store it, but then dies. His wealth will do him no good when he is dead (Luke 12:13–21).
Both the brother and the fictional wealthy farmer wanted to “lay up treasure” on earth but were not “rich toward God” (Luke 12:21). They should have sought God’s kingdom, first (Luke 12:31). Possessions can be lost through theft or destruction, and they will certainly be forfeit at the death of the owner. It is foolish to prioritize the accumulation of temporary objects when God wants to give us an inheritance in His eternal kingdom (Luke 12:33–34).
We should not place our hearts’ desire on accumulating earthly things that will be destroyed. Nor should we be anxious about getting what we need while we’re here. God knows what we need, and He will provide. Our lives are more valuable than worrying over food and clothing. We have the privilege of seeking God’s kingdom. If we prioritize this eternal treasure, we won’t be afraid of the needs of earth (Luke 12:22–31).
Verse 33. Sell your possessions, and give to the needy. Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys.
This provides an extravagant, counter-intuitive correction to a jealous brother. A crowd surrounds Jesus and His disciples (Luke 12:1). While He is trying to teach His disciples, a man from the crowd calls out, telling Jesus to force his brother to divide the inheritance. The man may want what is legally his brother’s. Jesus refuses, as settling family squabbles is not His mission. Instead, He tells a parable. A rich farmer harvests a bumper crop and builds larger barns to store it all. Just as he settles into several years of leisure, God takes his life (Luke 12:13–21).
Both the man in the crowd and the rich farmer value possessions to build their kingdom on the earth. Jesus explains that His followers need different priorities. They shouldn’t even worry about whether they can get the bare minimum to survive—food and clothing. Such worry shows a lack of faith in the God who provides and a disoriented understanding of what is valuable. God knows what they need and can provide it—and He will provide whatever fits His plan for them (Luke 12:22–30).
What the disciples should seek is to be “rich toward God” (Luke 12:21), to seek His eternal kingdom—the kingdom God wants them to have (Luke 12:31–32). Earthly kingdoms are nothing. In fact, the disciples may as well sell everything they own and give to the poor—something that didn’t seem to cross the mind of the rich farmer. If they seek God’s kingdom, they will receive a far greater treasure in eternity, one that cannot be lost by theft or destruction or even death. Such a treasure will reveal that their desires and priorities are in the right place (Luke 12:34).
Verse 34. For where your treasure is, there will your heart be also.
This verse is the theme and subtext of the entire section starting at the beginning of chapter 12, running through verse 9 of chapter 13.
The Pharisees are hypocritical because they speak as if they serve God, but their treasure is the adoration of men. Those who treasure God will speak and act in truth (Luke 12:1–3).
Those who fear death will lie when brought before powerful accusers, because their treasure is their earthly lives. Those whose treasure is in Jesus will trust God’s plan and remain faithful in the face of death, knowing God has authority over the fate of their eternal souls (Luke 12:4–12).
Accumulating riches on earth is foolish; it can break family relationships and reveals one’s heart is toward an earthly kingdom, not a relationship with God (Luke 12:13–21).
People who compromise faith or integrity to protect necessities of life show their treasure is continued existence in this world. They’re more concerned with “not dying” than with the important work of seeking God’s kingdom and inheriting eternal rewards (Luke 12:22–32).
God puts leaders in place to follow His instructions and care for His people as they await Jesus’ return. Leaders who take advantage of God’s children show their preferred treasure is earthly power and influence. In contrast, good leadership will be rewarded (Luke 12:35–48).
Followers of Christ should so treasure truth and God’s kingdom that their hearts will be torn from family members who reject Christ and ignore the signs of coming judgment (Luke 12:54–56).
Whether through pride, greed, or laziness, some refuse to work with their accuser to settle an argument and rely on secular courts to decide the matter. They show their hearts are not aligned with God’s call for humility and responsibility (Luke 12:57–59).
Finally, people should realize the urgency of seeking reconciliation with God. If they genuinely want forgiveness and a restored relationship, they will act quickly. If not, they may be separated from Him forever (Luke 13:1–9).
Verse 35. “Stay dressed for action and keep your lamps burning,
Considering the coming fulfillment of God’s kingdom, Jesus told the disciples what they should not prioritize. Those ideas include earthly honor, extending one’s lifespan, wealth, and worry about daily needs (Luke 12:1–34). Now, He explains what His followers should prioritize.
Jesus has spoken about “light” and “lamps” before. In Luke 8:16–17 and 12:2–3, He uses the metaphor of lamp and light to talk about truths and secrets that will be revealed. Here, it refers to the intent to make the light needed to stay alert when everyone else is spiritually asleep. Literally, Jesus is talking about servants whose master is away at a wedding feast (Luke 12:36). They do not know when he will return, but they must stay awake and ready to receive and serve him. In a similar way, Jesus is calling His follower to stay alert and ready for His return.
“Stay dressed” literally means to have a girded waist—to “gird your loins.” Men generally wore long tunics down to their calves or longer. If they needed more dexterity to do hard labor or fight, they would gather their skirt in the front, pass it to the back, gather the fabric into two tails, bring the tails around each side, and tie them in the front. Jesus is not telling the disciples to continually walk around with their tunics tied up. He’s using a metaphor that means they should be prepared.
Jesus uses the idea of a burning light at night in several other illustrations. Most applicable is the parable of the ten virgins. Ten virgins wait for the bridegroom to collect them for his wedding. Five are not prepared and run out of oil for their lamps. Like the master whose servants do not keep lamps lit for him, the bridegroom is disappointed (Matthew 25:1–13).
Context Summary
Luke 12:35–40 explains that those who wish to live in God’s kingdom need to be ready for its arrival. Jesus has told His disciples to hold their integrity more tightly than their lives (Luke 12:1–12). He has taught them to not worry about wealth or even the necessities of life. Instead, they should trust God for their needs while they wait like servants for their master’s return (Luke 12:13–34). Next, He explains that leaders in God’s kingdom will have even more responsibilities (Luke 12:41–48). Matthew and Mark also touch on the theme (Matthew 24:43–44; 25:1–12; Mark 13:34–37).
Verse 36. and be like men who are waiting for their master to come home from the wedding feast, so that they may open the door to him at once when he comes and knocks.
Luke 9:51—19:27 is sometimes labeled as “The Travelogue to Jerusalem.” The text does not give a detailed account of Jesus’ travels from Galilee to Jerusalem, but recounts how He prepares His disciples to process His impending crucifixion and resurrection, and to build the church. Jesus wants them to recognize the signs of the coming kingdom of God and teach others, as well. Luke 12:35–40 includes a general warning to be alert and ready to serve when needed.
Jesus compares the disciples to servants of a man who is away at a wedding feast. The servants do not know when their master will return; wedding feasts in that culture could last up to a week. Good servants keep the home and themselves prepared to greet their master at any hour. This parable must confuse the disciples. They expect Jesus to gather followers, go to Jerusalem, and free Israel from Roman occupation. The parable, however, infers that Jesus will go away and return. The disciples don’t yet grasp that Jesus will die, be raised again, and ascend into heaven while they build the church. Jesus tells them this parable so they will remember what to do when He does leave (John 14:26).
The wording used here resembles that of another parable. In Matthew 25:1–13, Jesus tells the story of ten virgins who await the arrival of the bridegroom who will take them to his wedding. They do not know when he will appear. Five of them have enough oil to last the night; the other five run out. The five who are alert and prepared go with the bridegroom; the five with no oil are rejected.
Much later, Jesus will tell John His judgment of the church at Laodicea. He says, “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Revelation 3:20). Jesus’ servants can’t open the door if they’re not awake enough to hear His knock.
This parable is not meant to refer to the wedding supper of the Lamb (Revelation 19:7). There, Jesus’ followers will be present with Him, not awaiting Jesus’ return.
Verse 37. Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them.
Jesus continues His parable (Luke 12:35–36). The owner of a house is at a wedding feast; his servants do not know when he will return. The faithful servants keep lights on and stand ready to attend to their master whenever he may return. When the master arrives and sees his servants waiting, he is so pleased he sits them down and prepares their own meal.
This picture is one of many examples of how Jesus breaks social convention. He has told them that the outwardly pious Pharisees are hypocrites and that secrets will be proclaimed from the housetops (Luke 12:1–3). He said that when councils and rulers threaten their lives for teaching about Jesus, the disciples are not to fear death. Instead, the judges will be judged and the disciples will be held by God and empowered by the Holy Spirit (Luke 12:4–12). Then, Jesus told the disciples they are not to covet the world’s wealth. Further, they shouldn’t feel angst over life’s necessities because God will provide as needed (Luke 12:13–34).
These counter-intuitive instructions are grounded in knowing that the kingdom of God has different priorities than life on earth. Jesus will later say, “let the greatest among you become as the youngest, and the leader as one who serves” (Luke 22:26). Jesus will “dress Himself for service” when He ties a towel around His waist and washes the disciples’ feet (John 13:4).
Jesus will tell another parable that seems to have the opposite meaning. He mentions servants who work hard in the field all day and come home expecting their master to serve them. Instead, the master tells them to prepare his supper, and then they can eat (Luke 17:7–10). On closer look, however, the meaning is the same. God’s servants should be prepared to do His work, not expecting a great reward, but knowing their needs will be met.
From our point of view, it seems that Jesus is talking about the “wedding feast of the Lamb” (Revelation 19:7–10). He will return and take His faithful servants and hold a feast. It would be hasty to take this point of view, however; the story more likely refers to a more general reward. It is worth mentioning that this parable must have confused the disciples at the time. They didn’t know that Jesus would be crucified, return to life, then ascend to heaven for an indeterminate amount of time. To them, the returning master represents the fulfillment of the kingdom of God, which they likely think of as political independence from Rome and blessings from God. It won’t be until the ascension that Jesus’ meaning becomes clear. Their job is to declare the inauguration of God’s kingdom, that the Messiah has come and given the world an opportunity for redemption, and the eventual fulfillment of God’s kingdom when Jesus returns and rules.
Verse 38. If he comes in the second watch, or in the third, and finds them awake, blessed are those servants!
This is part of Jesus’ parable about responsible servants (Luke 12:35–37). The servants are awaiting their master’s return from a wedding. Jewish weddings could last up to a week, so the servants do not know when the master will arrive. They have kept the lights on, and they are dressed to receive and serve him. When the master returns and sees his servants waiting, he is so overjoyed that he sits them at the table and serves them. If he returns later in the night, and they are still up, he is even more pleased (Luke 12:35–37).
The disciples must be confused at this point. Who is the master? Why does he arrive home in the middle of the night? And why is he feeding his servants? That’s highly irregular (Luke 17:7–10). Like the rest of the section, Jesus is talking about how His followers should act in their current situations, considering the coming fulfillment of the kingdom of God. They should not prioritize their lives, riches, pleasures, family, or honor above the rewards that will come when Jesus is king (Luke 12:1–34, 41–59). If they can focus on Him and hold lightly to the things of the world, then Jesus, Himself, will bless them.
The watches of the night are shifts when guards are on duty. The second watch is from 9 to 12 pm; the third watch is from 12 to 3 am. Some scholars interpret this verse to mean Jesus’ return will be delayed. It’s certainly true that the first generation of His followers expected to see His return in their lifetime. It’s also true that God is gracious and wants to give everyone the chance they need to repent (Luke 13:6–9; 2 Peter 3:9).
Verse 39. But know this, that if the master of the house had known at what hour the thief was coming, he would not have left his house to be broken into.
Jesus switches metaphors. He has explained that those who follow Him well will patiently and expectantly wait for His arrival (Luke 12:35–38). Now, He changes the scene to emphasize that His followers need always to be prepared because they cannot know when He will return.
Bible scholars are torn as to the specifics of the characters in this parable. Some say that the “master of the house” is the owner. The parable, then, is a general warning like Luke 12:35, and just says that Jesus’ followers need to “stay dressed for action” with “lamps burning.”
Others say the “master of the house” represents Jesus’ followers, specifically, the “faithful and wise manager, whom his master will set over his household” (Luke 12:42). This interpretation is more likely to identify the thief with Jesus. The purpose of that connection would simply be that Jesus’ followers don’t know exactly when He is returning, so they need to be constantly vigilant.
Today, the latter fits well, as Jesus’ followers are to be watchful for His return (Luke 12:40; Matthew 24:42–44). At the time, the disciples may have taken it as the former, since they had no idea that Jesus would leave and return. To them, the thief may have represented Jesus overthrowing the Roman occupation and making Israel a free nation again.
The King James Version uses “goodman of the house” to mean the “master of the house:” the homeowner or husband.
Verse 40. You also must be ready, for the Son of Man is coming at an hour you do not expect.”
The disciples are being taught to stay ready for Jesus’ return after the ascension. This is a concept they won’t understand until He leaves (John 14:26). Luke 12:1–34 and 12:41—13:9 give specifics for how to be ready. Jesus’ followers stay ready in various ways. These include speaking only what builds up the kingdom of God. It means living with an integrity that does not fear death, rejecting the desire for wealth and the fear for meeting physical needs. It requires being responsible with the people and mission God has given, being willing to follow Jesus even if family doesn’t. This readiness includes looking forward to Jesus’ return, living in harmony with others, repenting, and showing long-suffering compassion toward others.
Luke 12:35–39 exhort Jesus’ followers to stay ready, like servants awaiting their master’s return from a wedding. They do not know when he will arrive—no more than a homeowner knows when a thief will break in. They must remain constantly vigilant.
Now, Jesus gives the context for His warnings: the Son of Man is coming, and the disciples and other Christ-followers don’t know when.
The “Son of Man” is a prophetic title. It is taken from Daniel 7:13–14:
I saw in the night visions,
and behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed.
At this time, the disciples don’t understand that Jesus will die. They don’t know He will be buried and come to life again. They certainly don’t know that He will leave them and not return in their lifetimes. Moments before He ascends to heaven, they ask, “Lord, will you at this time restore the kingdom to Israel?” (Acts 1:6). But Jesus says, “It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:7–8).
Jesus makes several lessons on this theme for a reason. Even today, understanding the message is crucial: we do not know when Jesus will return. Interpretations of the exact timeline of the end times vary, within biblical possibilities. Details and applications are subject to debate. But Jesus is clear in Scripture that we do not know when He will return to take His followers away. There is no math, sign, or prophecy that gives us that date. We aren’t meant to have the date. We are only meant to be faithful to the job He has given us (Matthew 28:18–20) and wait for Him.
Verse 41. Peter said, “Lord, are you telling this parable for us or for all?”
In the “travelogue” Luke records (Luke 9:51—19:28), Jesus trains the disciples how to build the church. That doesn’t mean they’re always alone. Currently, Jesus and the disciples are surrounded by thousands of people. At least one has already interrupted Jesus’ teaching (Luke 12:1, 13).
Jesus has given two different parables exhorting His followers to keep ready for the arrival of the kingdom of God. Jesus inaugurated the kingdom with His birth; He will fulfill it with the second coming. Jesus compares His followers to servants of a master who has gone to a wedding without telling the servants when he will return. Like these servants, Jesus-followers need to keep watch, tending to their duties, so they are prepared when Jesus returns (Luke 12:35–40).
Scholars debate as to the identities of “all” and “us.” Is “all” the entire gathered crowd (Luke 12:1)? Is “all” the seventy-two disciples (Luke 10:1)? Is “us” just the Twelve? Is “all” the entirety of humanity and “us” Jesus-followers? The text seems to indicate a difference between the servants of Luke 12:35–40 and 12:41–48. That would make “all” every Jesus-follower and “us” the disciples—later to include anyone in church leadership.
In reply, Jesus tells a similar parable, this time focusing on the higher-ranking servants who have more responsibility. Peter wants a differentiation; Jesus’ closest followers should receive more honor. Jesus gives three characteristics of servant leaders: they are responsible for the well-being of the other servants (Luke 12:42–44), they must not shirk their responsibilities or abuse the other servants (Luke 12:45–46), and they will be held to a higher standard than the other servants because they know what is expected of them (Luke 12:47–48).
Jesus’ words here are like God’s warning to faithless Jewish leaders who abuse the people in Ezekiel 34.
Context Summary
Luke 12:41–48 records Peter asking if Jesus’ exhortation to serve Him with integrity when He leaves applies to the whole jostling crowd (Luke 12:1) or just to Jesus’ disciples. Jesus replies that the disciples will be held to even higher standards. They are the servants He places in authority over His followers—other servants. If the disciples abuse these other servants, they will be punished. Matthew 24:45–51 covers the same parable but probably at a different time.
Verse 42. And the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time?
Jesus is teaching the disciples what He expects of them after His ascension. At the time, however, they don’t know He will leave them. He has given a parable about servants who diligently wait for their master to return, no matter how late he may be. Jesus wants His followers to likewise be prepared for His return. When He says it is time to work, they should be ready—even though they don’t know when He is coming (Luke 12:35–40).
The disciples and Jesus are surrounded by thousands of people (Luke 12:1). Peter wants to know if Jesus’ words apply just to the disciples or to everyone (Luke 12:41). Likely, Peter doesn’t like being compared to a servant. Jesus explains that they are servants but also leaders of servants and thus have more responsibility (Luke 12:43–48).
Here, Jesus asks a rhetorical question to focus the disciples’ attention on what He will say next. He doesn’t expect the disciples to answer; it’s more of a challenge to the disciples to give them something to aspire to.
The first responsibility these servant-leaders have is to feed the other servants. This is in contrast with the religious leaders in Ezekiel 34. God judges the leaders of Israel, saying, “Thus says the Lord GOD: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep” (Ezekiel 34:2–3).
“Food” can be metaphorical or literal. Metaphorically, Jesus is the bread that gives life, and it is the responsibility of the church leaders to “feed” their people with the truth about Jesus (John 6:35). Literally, in the beginning years of the church, Jesus-followers shared what they had with the disciples, and the disciples dispersed the offerings to those in need. When the Greek-speaking widows were left out, the disciples commissioned deacons to make the distribution fair (Acts 6:1–6).
Later, in a poignant moment with Peter, Jesus will tell him to “feed my sheep” and then warn Peter that he would be crucified (John 21:15–19). Peter’s story includes some missteps, but he does learn to serve sacrificially like His master.
Verse 43. Blessed is that servant whom his master will find so doing when he comes.
In the preceding parable Jesus demonstrated that His followers should act as servants who faithfully stay up so they can serve their master when he returns. In that story, the master is away at a wedding; Jewish weddings could last as long as a week. The servants do not know when the master will return, but they leave the lamps burning and dress themselves to serve so they will be ready. In the same way, Jesus’ followers need to continue fulfilling their duties so they will be ready for His return (Luke 12:35–40).
Peter seems to chafe against the idea of being lumped into the same “servant” group as the crowd of thousands that surround them. Jesus explains that there are levels of servanthood and those placed over the house will be responsible for feeding the others (Luke 12:1, 41–42). These faithful servant-leaders will be blessed if they fulfill their duties well.
The blessings will come at the judgment seat of Christ, also called the “bema seat.” After the rapture of the church, every God-follower will stand before Jesus where He will judge the good works accomplished on earth (2 Corinthians 5:10). Here, Jesus describes certain good works as feeding the servants and elsewhere as feeding the sheep (John 6:35; 21:15–19). Later, Paul describes them as building on the foundation that is Jesus (1 Corinthians 3:10–15). We don’t know what those rewards will be, but Jesus promises they are the “treasure in the heavens that does not fail, where no thief approaches and no moth destroys” (Luke 12:33).
Verse 44. Truly, I say to you, he will set him over all his possessions.
Jesus wants His followers to remain diligent while He is gone: doing their work well as they await the fulfillment of the kingdom of God. Peter wants to know why Jesus is comparing all His followers to servants. He feels the disciples deserve more honor. Jesus explains that with honor comes responsibility (Luke 12:35–41).
First, the supervising servants are responsible for making sure the other servants are fed (Luke 12:42). In the context, this means the church leaders need to share the gospel and teach the churches (Acts 2:42; 6:4). They must not abuse their position by consuming the master’s food and drink and beating the other servants (Luke 12:45). That is, they should not steal from the church or spiritually abuse their congregation. Because they are leaders, they will be held to a higher standard. Later, Jesus’ brother James will warn, “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness” (James 3:1).
Those servant-leaders who faithfully care for Jesus’ followers will receive more responsibility. When Peter points out how much the disciples have sacrificed to follow Jesus, Jesus replies, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28). So it is that the Twelve will be set over Israel during the millennial kingdom.
Verse 45. But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk,
When the master of a house goes away, good servants will keep lights on and stay prepared for his return, no matter how late he arrives. This illustration teaches how Jesus’ followers should remain diligent in their responsibilities while they await His return and the fulfillment of the kingdom of God (Luke 12:35–40). Jesus wants His followers to understand that they will not know when He will return, so they need to remain watchful. Peter, however, seems to hear that Jesus is comparing the disciples to servants. In Peter’s mind, there surely must be some differentiation between the Twelve and the “ordinary” people crowding around them (Luke 12:1, 41).
Jesus allows that within servanthood some will be leaders, but leaders carry even more responsibility: they must make sure the believers in their care are fed properly. Sometimes, this is literal, like in the early church (Acts 6:1–6). Most of the time, this refers to providing the “bread of life”: the truth about Jesus (John 6:35).
Now, Jesus describes a bad church leader. They grow tired of waiting for their master to return. They begin to think they are the master, and therefore entitled to the choice things in the house. They eat the master’s food, drink his wine, and beat his servants. They don’t realize the master will return unexpectedly. Because these “leaders” know what they are supposed to do and refuse to do it, they will be punished harshly (Luke 12:46–47).
Jesus’ description is strikingly similar to God’s description of the Jewish religious leaders in Ezekiel 34. These “shepherds” feed themselves instead of their “sheep,” take what they want, refuse to heal the wounded, and abandon the lost. As a result, the sheep scatter, easy prey for wolves and lions (Ezekiel 34:1–6). God promises to rescue the sheep and “set up over them one shepherd, [his] servant David, and he shall feed them” (Ezekiel 34:23). This “David” is Jesus. The disciples are the fellow workers Jesus delegates to feed His sheep (1 Corinthians 3:9; John 21:15–17).
Verse 46. the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful.
Jesus is trying to teach the disciples that after He leaves, they need to continue working diligently until He returns. He has given two parables to this effect and is in the middle of a third. Meanwhile, Peter seems concerned that Jesus considers the disciples to be mere servants on the same level as the teeming crowd (Luke 12:1, 35–41).
In response, Jesus explains that, yes, there is a difference between the servants that are His followers and the servants whom He will install as leaders. The leaders will have more responsibilities and will be held to a higher standard. If they fail to be diligent in their responsibilities until His return, they will be seriously punished (Luke 12:42–45).
James will back up Jesus’ warning, saying, “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness” (James 3:1). Jesus’ words also continue to repeat the warning God gave to the Jewish religious leaders at the time of the Babylonian exile. These “shepherds” abused God’s “sheep.” God warned that He is against such shepherds and He will judge them, although He doesn’t describe how (Ezekiel 34).
This verse reflects that ambiguity. How will God judge teachers more strictly? How will He take abusive church leaders and “cut [them] in pieces”? We know that if someone is saved, all their sins are covered by Jesus’ sacrifice—including the spiritual abuse Jesus refers to here. We also know that those who are saved will not face punishment for their sins; Jesus took it all. So how will they be “put…with the unfaithful?”
Paul explains that Christians will be judged for their good works; namely, how they build up the church. Works will be tested as if by fire, and whatever survives will warrant a reward. Some Christians will face this fire and escape with only their lives; their useless works are turned to ash (1 Corinthians 3:11–15).
Here, however, Jesus is using hyperbole to try to get Peter and the disciples back to His point. If they—and following leaders—do not faithfully care for the church, they are no better than unbelievers. In fact, they may be unbelievers. Their abuse of the people in the church reveals their rejection of Jesus’ message. They are at risk of revealing that they are not legitimate followers of Christ, at all.
Verse 47. And that servant who knew his master ‘s will but did not get ready or act according to his will, will receive a severe beating.
Peter needs to be careful what he wishes for. Jesus wants His followers always to maintain readiness. He compares them to servants of a man who has gone to a wedding and does not know when he will return. Instead of sleeping, the servants keep the lamps lit and remain dressed for service. When the man returns and finds his servants prepared, he is pleased (Luke 12:35–40).
Peter seems irritated to be compared to a servant and asks Jesus if the parable was meant for the disciples or also for the thousands who surround them (Luke 12:1, 41). Jesus responds with a modification to His story, explaining that faithful servants will be put in charge of the house as well as the other servants. But with increased responsibility comes strict accountability. Lead servants will be responsible for feeding the others. They should not take advantage of the master’s absence by gorging on food and wine and beating the others. The servant who do so will be punished; perhaps the master will “cut him to pieces and put him with the unfaithful,” or maybe the servant will “receive a severe beating” (Luke 12:42–46). Metaphorically, Jesus is telling Peter, and all church leaders, their responsibility is to teach believers well and not indulge in spiritual abuse.
Even more so, they will be punished because they know what Jesus expects of them and do not do it. Jesus touches on truths found in Ezekiel’s commissioning as a prophet. God said:
“Son of man, I have made you a watchman for the house of Israel. Whenever you hear a word from my mouth, you shall give them warning from me. If I say to the wicked, ‘You shall surely die,’ and you give him no warning, nor speak to warn the wicked from his wicked way, in order to save his life, that wicked person shall die for his iniquity, but his blood I will require at your hand. But if you warn the wicked, and he does not turn from his wickedness, or from his wicked way, he shall die for his iniquity, but you will have delivered your soul.” (Ezekiel 3:17–19)
Spiritual leaders, as teachers, will be held to a higher standard (James 3:1). But what is the metaphorical punishment? For unbelieving church leaders, it appears they will suffer additional torment in hell (Luke 10:14; Revelation 20:11–15).
Even believing church leaders can indulge in spiritual abuse, however, and they will not go to hell. In this life, Jesus does discipline those He loves (Hebrews 12:5–6) and allows people to suffer consequences of their sins to varying degrees. Ultimately, however, Jesus took the punishment on the cross. It sounds like a travesty of justice to think Jesus, the loving Shepherd and King who never sinned, took the pain earned by abusive pastors and teachers. We must remember that Jesus took the punishment for all sin. Every Christian will escape their deserved torment because Jesus already carried it.
Verse 48. But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.
Jesus finishes explaining an important perspective on leadership to Peter. Peter wants to know if the disciples are on the same level as the thousands in the crowd surrounding them. Jesus says no. Not only will the disciples have more responsibility, but they will also be judged by stricter criteria.
As leaders in the church, the disciples—and all leaders—are responsible for feeding believers with the truth about Jesus, salvation, and how to live a godly life. They are not to take advantage of their position by being lazy, indulgent, or abusive. They are also to be mindful that they are responsible for knowing Jesus’ expectations of His followers. If they, personally, fail to meet those expectations, they will be judged severely (Luke 12:41–47). Those believers who do not know Jesus’ expectations and fail will be judged less severely.
This is a hard passage to interpret. Jesus is comparing Christians to servants in a household and the disciples and future church leaders to higher-ranking servants who are given the responsibility to care for and train the others. In that context, a beating for failure to fulfill their master’s expectations was normal.
Within the metaphor, however, what is the equivalent to being beaten? It may be the discipline God metes out on His children whom He loves (Hebrews 12:5–6), or merely the natural consequences of our actions. The literal beating was already taken by Jesus during His trials and while He hanged on the cross. James later writes, “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness” (James 3:1). Those who want to be church leaders and teachers need to bear this in mind. For those who are saved, Jesus carried the punishment for when they fail with this responsibility. For church leaders who are not saved, they will experience more torment in hell (Revelation 20:11–15).
Jesus’ point is that Peter should not let his pride make demands that he is not willing to take responsibility for. Yes, the disciples will receive higher honor than the crowd. With that honor, however, comes significantly more responsibility and accountability.
Verse 49. “I came to cast fire on the earth, and would that it were already kindled!
In this passage, Jesus had tried to explain that the riches and honor of this world are disposable compared to the glory the disciples will see when God’s kingdom is fulfilled. They should reject the approval of the Pharisees, worldly riches, even survival. They need to concentrate on watching for the return of the Son of Man and the coming kingdom (Luke 12:1–40). Peter responds by making sure the disciples are still going to be in authority over “lesser” followers of Christ (Luke 12:41).
In His frustration, Jesus wishes that all the worldly nonsense He has just warned against were already burning. He wants the disciples to sit on their twelve thrones, judging the tribes of Israel (Matthew 19:28). He wants a world where all spiritual leaders are responsible and loving (Luke 12:42–46). He wants a world where physical survival is not so hard. And if it won’t come without the fires of judgment, let the judgment come!
Jesus is just asking the disciples to wait in anticipation and hold lightly to the things of the world. He is the one who will have to make the biggest sacrifice. Not just die—all the disciples will die. Not just be crucified—Peter will be crucified (John 21:18–19). But He will carry the weight of all the sin of every person in every age. He will suffer the wrath of His loving Father as the Father looks at Him and sees sin (Luke 12:50).
That sacrifice will make the disciples’ future honor possible, but it will also require that His followers make sacrifices. He will take the sins of the world, but many will reject His offer of forgiveness. The saved will be separated eternally from the unsaved. The disciples as well as the crowd of thousands around them will be split from family members who reject Jesus (Luke 12:51–53).
Fire is strongly associated with judgment in the Bible. In this case, Jesus’ fire and judgment will occur at the battle of Armageddon. There, the forces of Satan and the Antichrist are destroyed, and He takes His throne at the beginning of the millennial kingdom. The disciples have no idea that two thousand years after Jesus’ warning, their church will still be waiting.
Context Summary
Luke 12:49–53 expresses Jesus’ frustration that the disciples still miss His point. They need to value and anticipate the kingdom of God, not earthly respect, riches, survival, or honor (Luke 12:1–48). To follow Jesus, they will even need to be willing to sacrifice family relationships. Next, Jesus tells the crowd they should notice that change is coming; they need to repent to each other and to God to be ready (Luke 12:54—13:9). Matthew 10:34–37 records a similar warning.
Verse 50. I have a baptism to be baptized with, and how great is my distress until it is accomplished!
Jesus wants His disciples to reject the pleasures, trappings, and even life in this world. Peter wants to make sure they receive more honor than anyone else. Jesus knows the disciples don’t know what will have to happen to get there (Luke 12:1–49). The disciples still think Jesus has come to overthrow the Roman occupiers and become king of a new, independent Israel. They believe they will sit at Jesus’ court and advise His decisions. They anticipate power over their fellow Jews (Mark 10:37).
Jesus has told them to watch for God’s kingdom—and all their expectations will be fulfilled in that kingdom—but much needs to happen first. Jesus will cast the fires of judgment on the earth. He is talking about the end times period known as the “tribulation.” Although fire is mentioned several times in the context of the seal, trumpet, and bowl judgments (Revelation 6:1; 8:1–2; 16:1), Jesus most likely means the battle of Armageddon when the Antichrist and Satan will be defeated (Revelation 16:16). Their forces will be destroyed, and Jesus will inaugurate the millennial kingdom. Only then will the disciples receive their thrones and their authority to judge Israel (Matthew 19:28).
Then, they will find that not everyone made it. They will discover that some of their family members did not trust in Jesus for their salvation. When Jesus separates the Antichrist’s forces, He separates all unbelievers (Luke 12:51–53).
Most distressing for Jesus, His most difficult trial stands in front of Him: the crucifixion. His “baptism” is His death (Romans 6:3). He will be beaten and crucified. He will carry the sin of the world and the wrath of God. The night before, He will be in such agony as He anticipates this torture that He will sweat drops like blood (Luke 22:44). The disciples want their thrones; they have no idea it will cost Jesus His life and themselves some of their family.
Verse 51. Do you think that I have come to give peace on earth? No, I tell you, but rather division.
During this lesson, Jesus has spoken about the futility of valuing the things of the earth. He encourages His followers to be faithful, complete their assigned tasks, and wait for Him. Peter, probably speaking for all the disciples, has reminded Jesus that He promised them an honor that the crowd of people following them will not attain to. Jesus agrees, but He knows the disciples don’t really understand what is at stake. Yes, the kingdom of God will arrive, but not before Jesus is crucified and the flames of judgment purify the earth (Luke 12:1–50).
His followers will face their own sacrifice. The point of judgment is to determine the value of things and respond accordingly. In the case of the kingdom of God, this means separating the people in the kingdom from those who are not and will not be in the kingdom. Some will accept forgiveness from sins and reconciliation with God through the sacrifice of Jesus and some won’t. Those two camps will be divided.
Jesus goes on to make things more personal. Even families will be divided. Some of His disciples may see their own fathers, mothers, sons, and daughters reject Christ. Yes, they will judge Israel on twelve thrones (Matthew 19:28), but not everyone they love on earth will be in the Israel that inherits God’s promises in the millennial kingdom (Luke 12:52–53).
This is why they need to be diligent in their work while Christ is away. Everyone will die physically, whether good or evil, and there comes a point when it is fruitless to try to save your own life (Luke 12:4–6). It is repentance that leads to salvation, not good works. But God is patient; every delay of Jesus’ return is another chance for people to come to Him for forgiveness (Luke 13:1–9; 2 Peter 3:1–13). That is why Jesus-followers also need to be patient, like God, “not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9)
Verse 52. For from now on in one house there will be five divided, three against two and two against three.
Jesus is expressing the dichotomy of the coming of the kingdom of God. It’s an exceptionally good thing! During the millennial kingdom, He will reign over Jerusalem and dozens of promises God made to Israel will come true. The disciples will judge over Israel, and everyone who lost their lives because of their faithfulness to Jesus will live in peace (Matthew 19:28; Revelation 21:4–5).
But before the millennial kingdom Jesus will bring judgment. He will separate the sheep from the goats, meaning the believers from the unbelievers (Matthew 25:32–33). Some of those divisions will be within families. Mothers, fathers, sons, daughters—in both the ancient and modern world, not every member of every family follows Jesus. The fulfillment of God’s kingdom means eternal separation from people we love on earth (Luke 12:53).
Jesus has been telling His followers that we need to be like servants who don’t know when our master is returning. We need to watch for His arrival, but also continue to faithfully do our work both for Him and others (Luke 12:35–48). It is not the good people who will be saved but those who call on Christ and repent. And it is Jesus’ followers who must preach the gospel so they know Christ and know to call on Him (Luke 13:1–5; Romans 10:13–17).
This is the reason for the delay of Jesus’ return (Luke 12:40). The disciples are anxious for their positions of honor but, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9). Instead of focusing on their own rewards, the disciples should be like the vinedresser, asking the owner of the fig tree for one more year so that others have a chance of eternal life (Luke 13:6–9).
Verse 53. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”
Jesus teaches His disciples to anticipate the fulfillment of the kingdom of God. They think it means He will gather an army, overthrow the Romans, and become king of a united, independent Israel. They don’t know that Jesus isn’t interested in just saving the Jews from the Romans. He wants to save the world from their sin and eternal damnation.
He is anxious to get there, but He and His followers will face difficult situations. He will have to die on the cross (Luke 12:50). The disciples will have to choose faithfulness to Him over their own lives (Luke 12:4–5). Before God’s kingdom arrives in full, the world will be judged (Luke 12:49). God-followers will be separated from those who rebelled against Him (Luke 12:52).
The disciples—and we—need to recognize that this division will split families. Our loved ones can be the best and sweetest people, but they will not be saved unless they repent (Luke 13:1–5). No one can ensure their spouse will accept Christ. No one can force their parents or their children to repent of their sins. On earth, this often leads to incredibly difficult choices. In some cultures, parents disown their children who convert to Christianity, or threaten to kill themselves, or even kill their children. In God’s kingdom, it means eternal separation from those we loved on earth.
Jesus wants His disciples to await His arrival but do so understanding the consequences so that we are faithful with the work He has given us: to spread the gospel (Romans 10:14–15). Every moment Jesus is delayed from returning is a moment someone comes to faith in Him (Luke 13:6–9). God is patient, and we should be, too (2 Peter 3:9).
Verse 54. He also said to the crowds, “When you see a cloud rising in the west, you say at once, ‘A shower is coming.’ And so it happens.
Tens of thousands of people have followed Jesus during the events recorded in the gospel of Luke. Most wanted healing or the food He provided (John 6:26). Some were devoted enough to be considered disciples, but many left when Jesus’ teaching got too hard to accept (John 6:66). They wanted the political freedom fighter, but they needed the Savior.
Jesus has been talking about the kingdom of God, how His followers need to faithfully continue their work until it arrives and what they will need to sacrifice when it does (Luke 12:1–53). Now, He speaks to a crowd of thousands who are not ready.
A “cloud rising in the west” means rain as storm clouds come from the Mediterranean Sea. Next, Jesus will mention the south wind that brings blistering heat from the desert (Luke 12:55). The people can predict the weather from a single cloud, but they can’t see that Jesus’ arrival has inaugurated the kingdom of God. They see Him heal, but they don’t hear His call to repent. They would rather Jesus fill their bellies than save their souls. The time is urgent, not just because judgment is coming (Luke 12:49). In fact, judgment will be delayed so more will be saved (Luke 13:6–9; 2 Peter 3:9). But even their lives are not assured. They can’t rely on good deeds or obedience to the Law to save them; they need to repent now. Another day is not guaranteed (Luke 13:1–5).
Context Summary
Luke 12:54–56 follows along as Jesus turns His attention back to the crowd. Previously, He warned them that seeking riches can take their attention away from building a reconciled relationship with God (Luke 12:13–21). Here, Jesus chastises the crowd for their refusal to see the signs that the kingdom of God has arrived. Their response should be to repent and reconcile with other people (Luke 12:57–59) and with God (Luke 13:1–9). Their time on earth is limited; if they don’t act quickly, they’ll face hardships on earth and eternal separation from God. Matthew 16:2–3 includes this warning, as well.
Verse 55. And when you see the south wind blowing, you say, ‘There will be scorching heat,’ and it happens.
Jesus continues His point that the people can predict the weather, but they seem incapable of recognizing the spiritual truths around them. First, He mentions the cloud over the Mediterranean Sea that promises rain (Luke 12:54). Now, He points out that a wind from the deserts in the south are a sure sign of a hot day. If the crowd (Luke 12:1) can predict the weather—without thermometers, barometers, or satellite images—why can’t they see what is happening right in front of their faces? Often because they’re so focused on their lives on earth (Luke 12:13–21).
Globally, God will delay His judgment (Luke 13:6–9). He wants to give people the opportunity to come to faith in Christ (2 Peter 3:9). That doesn’t mean the people in the crowd have long. At a moment’s notice, the Romans could execute them or a tower could crush them (Luke 13:1–5). They need to make peace—both with God and each other (Luke 12:57–59). They need to repent of their sins and be reconciled to God (Luke 13:6–9).
The Jews have seen far more signs than a cloud or a southerly wind. They are stewards of the Word of God and should recognize how Jesus fulfills the warnings of the prophets. If Jesus had performed the signs Jews have seen in pagan Gentile cities, those Gentiles “would have repented long ago, sitting in sackcloth and ashes” (Luke 10:13). Because the Jews refuse to see, they will be punished more harshly than Sodom, and Nineveh will have cause to declare them unrighteous (Luke 10:12; 11:32).
Verse 56. You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?
Jesus is walking with the disciples through a crowd of thousands. He is trying to teach the disciples how to live on earth given the coming kingdom of God. They need to be careful to only speak the truth, be willing to give their lives in allegiance to Jesus, trust God for their needs, and wait for Jesus’ return while shepherding other believers in their care (Luke 12:1–12, 22–48).
In the middle of His teaching, a man from the crowd calls out, insisting that Jesus convince his brother to share the family inheritance. Jesus refuses; His earthly ministry was not to be a civil judge, nor should His followers be worried about worldly wealth. They need to spend their time building a relationship with God (Luke 12:13–21).
In Luke 12:54–56, Jesus returns to the crowd and their misplaced priorities. They can see a cloud or feel a breeze and predict the weather. But they can’t look around them and interpret the spiritual situation. The Messiah is right in front of them. He is calling them to repent and seek reconciliation with God. They’re willing to follow Jesus, but they’re more interested in food than salvation (John 6:26, 66).
The assembled people need to stop worrying so much about their earthly lives. Money doesn’t save. Being a good person doesn’t win a long life (Luke 13:1–5). They need to reconcile with each other (Luke 12:57–59) and repent of their sins while they can (Luke 13:6–9).
The “present time” includes the many signs Jesus and the disciples have been performing. Jews should have a good working knowledge of the books of the prophets. They should recognize how Jesus’ works affirm His identity as the Messiah. If pagan nations had witnessed His deeds, they would have repented (Luke 10:12–14)—even Sodom and Nineveh! The Jews, however, continue asking for signs without seeing (Luke 11:16, 29–30).
Verse 57. “And why do you not judge for yourselves what is right?
Over the course of teaching the disciples their responsibilities and priorities while He is away, Jesus was interrupted. A member of the large crowd wanted Jesus to order the man’s brother to share the family inheritance. Jesus refused, saying, “Man, who made me a judge or arbitrator over you?” (Luke 12:14). He then told a parable about the foolishness of spending all your time accumulating riches instead of focusing on your relationship with God. Riches are only for this life; your standing with God determines your place for eternity (Luke 12:13–21).
Jesus has just told the crowd that although they know how to predict the weather by watching a single cloud or feeling a warm breeze, they aren’t paying attention to what’s in front of them (Luke 12:54–56). The kingdom of God has come! It’s not time to argue with family members or try to bring in an outsider to judge over family disputes. In fact, adults should be mature enough to handle such squabbles on their own. Those in the wrong should humble themselves and work out an agreement before it reaches court. If they don’t, they could lose everything (Luke 12:58–59).
Even more important, they should think about their relationship with God. Like the farmer in the parable, people die unexpectedly all the time. At the time of Jesus’ teaching, several had just been killed by violence and accidents. These things can’t be predicted, and they happen to the good and the evil. The crowd members should make peace with their neighbor and repent to God. Delaying could mean a broken relationship on earth and eternity in hell (Luke 13:1–9).
Context Summary
Luke 12:57–59 expounds on Jesus’ message to the disgruntled brother (Luke 12:13–14). He explains an application of the coming of the kingdom of God for the crowds that follow Him. They should know change is coming (Luke 12:54–56). Conflict with one another—especially for those in the wrong—is not helpful. The guilty party needs to make peace with the one he wronged or risk humiliation and destitution. Next, Jesus warns the crowds to repent of their sins and seek reconciliation with God or face eternity in hell (Luke 13:1–9). Matthew covered similar territory in the Sermon on the Mount (Matthew 5:25–26).
Verse 58. As you go with your accuser before the magistrate, make an effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison.
In Luke 12:1—13:9, Jesus teaches the disciples about the priorities they should hold considering God’s coming kingdom. In the middle of His address, a man from the crowd interrupts, insisting that Jesus settle a squabble about an inheritance. Jesus refuses and tells a parable about the futility of ignoring God and delighting in worldly riches (Luke 12:13–21). He returns His attention to the crowd a bit later, chastising them for being skilled at predicting worldly weather when they should look up and realize that God’s kingdom has come (Luke 12:54–56).
Now, Jesus goes back to the attitude that caused the inheritance issue. The man should have had the wisdom to speak with his brother and resolve the issue together. At least one of the brothers, if not both, is being incredibly foolish. If the man takes his brother to court, it will not go well. He risks imprisonment and bankruptcy (Luke 12:57–59).
In the Sermon on the Mount, Jesus explains that this is also a spiritual issue. Such animosity can lead to hateful feelings which, spiritually, are akin to actual murder. The person who has wronged another should reconcile not only because he risks being put into prison but because such unrepentant sin stands in the way of his relationship with God (Matthew 5:21–26).
Jesus adds another facet. Shortly before this time, Pilate had killed several Galileans and desecrated their sacrifices with their own blood. In addition, a tower in Siloam fell and killed eighteen people. Violence and accidents can happen without notice. If we do not live in reconciliation with others and with God, we will die in those broken relationships (Luke 13:1–5).
“Effort to settle” means striving to resolve a debt. An “officer” is a government official who deals with finances; in this case, he oversees the debtors’ prison. “Drag” includes the idea of force and shame: the man in the parable is ruined.
Verse 59. I tell you, you will never get out until you have paid the very last penny.”
Jesus finishes His warning about personal conflict. A man had interrupted His training with the disciples to demand that Jesus order his brother to share his inheritance. Jesus refused and shared a parable about a man who spent all his time earning money and no time developing his relationship with God. The night the man had gained enough wealth and planned to take a break from working, he died. His money was gone to someone else and he died spiritually destitute (Luke 12:13–21).
Jesus wants the crowd to realize that the kingdom of God has come. If they have wronged anyone, they need to seek reconciliation. They shouldn’t need a civil court; they should humble themselves and make amends. If they don’t, their accuser will take them to court, and they’ll be imprisoned (Luke 12:54–58). Once that happens, they could lose everything.
They need to stop wasting time. Only recently, Pilate murdered several Galileans, and eighteen people had been killed by a tower that collapsed in Siloam. These people didn’t do anything to deserve such violence or tragedy; they had no warning. But any chance to reconcile with God is now over (Luke 13:1–5). The people of the crowd need to use their time wisely by reconciling with each other and with God. Earthly treasures and pride do no good in eternity.
Although Luke 12 is complete, Jesus’ teaching here continues into the next chapter. First, Jesus talks about those people who suffered tragic and sudden deaths. Then He gives a bit of hope. God is gracious. He doesn’t want anyone to die without seeking forgiveness. He will delay His judgment just a little, to give people a chance to respond (Luke 13:6–9). After this section are two that include a miracle and teachings about the kingdom of God and salvation (Luke 13:10–35; 14:1—15:32).
End of Chapter 12.
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Down to Earth But Heavenly Minded 
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