Luk 12 | TNotes | STEP | 12:1 Yeast permeates dough until it is entirely leavened. Leaven became a symbol for the permeating power of sin (Exod 12:14-20 ; 1 Cor 5:6 ). Like yeast, the hypocrisy of the Pharisees would spread until it affected all the people.

12:1 ^a Yeast permeates dough until it is entirely leavened. Leaven became a symbol for the permeating power of sin (Exod 12:14-20 ^b; 1 Cor 5:6 ^c). Like yeast, the hypocrisy of the Pharisees would spread until it affected all the people.
Summary for Luke 12:2-3: 12:2-3 ^d These verses are a warning against hypocrisy. All thoughts will be revealed by God, who knows all things and will judge every human being (Job 10:4-7 ^e; 11:11 ^f; Pss 11:4 ^g; 33:15 ^h; 139:12 ⁱ; Prov 15:3 ^j).
12:5 ^k hell (Greek Gehenna): The Valley of Hinnom was a ravine along the southwestern side of Jerusalem. It became a metaphor for hell because Israelites had offered their children as sacrifices there (Jer 32:35 ^l) and later used it as a place to burn garbage (Jer 19:2 ^m, 10-13 ⁿ). Jesus’ disciples should never be afraid of enemies who can only take away their life on earth. Instead, they should fear God, who can give eternal punishment.
12:6 ^o The two copper coins were each worth about half an hour’s work for a day laborer.
12:8 ^p will also acknowledge: At the final judgment (see Dan 7:7-14 ^q).
12:10 ^r The Holy Spirit draws people to God. One who blasphemes the Holy Spirit rejects his testimony about Jesus and so rejects God. This is the unpardonable sin (see study notes on Matt 12:31-32).
Summary for Luke 12:11-12: 12:11-12 ^s brought to trial: Jesus predicted persecution from Jews in the synagogues and from Gentile rulers and authorities. Paul and other apostles faced both kinds of persecution throughout Acts.
Summary for Luke 12:13-21: 12:13-21 ^t This parable shows the danger of trusting in riches instead of in God. 12:13 ^u tell my brother to divide our father’s estate: In Judaism, the oldest son received a double portion of the inheritance (Deut 21:17 ^v) and was responsible for dividing up the rest after his father’s death. This younger brother wanted his share of the estate (cp. Luke 15:11-32 ^w).
12:15 ^x Guard against every kind of greed: See Exod 20:17 ^y; Deut 5:21 ^z; Job 31:24-25 ^aa; Ps 49 ^ab; Eccl 2:1-11 ^ac.
Summary for Luke 12:16-20: 12:16-20 ^ad On the surface, the rich man had a perfectly prudent plan, but the constant focus was on himself (cp. Eccl 5:10 ^ae); he never considered giving crops to the needy. He assumed that his riches would last and only wanted a place to store them, without bringing God into the equation at all (Jas 4:13-17 ^af). His judgment was just.
Summary for Luke 12:19-20: 12:19-20 ^ag My friend: Literally Soul. The man was speaking to himself.

• You fool! In Scripture, a fool is not someone with a low intelligence, but one who dishonors and disobeys God (Ps 14:1-5 ^ah).

• You will die (literally Your soul will be demanded from you): The man was satisfied with his soul, but God was not.
Summary for Luke 12:22-34: 12:22-34 ^ai Jesus’ warning against greed (12:13-21 ^aj) is followed by teaching about living in dependence on God. Jesus’ disciples were to focus on God’s Kingdom and his purpose in this world rather than being obsessed with possessions.
12:24 ^ak Look at the ravens: Ravens were unclean (Lev 11:15 ^al; Deut 14:14 ^am), yet God cared even for them (Ps 147:9 ^an).
12:25 ^ao add a single moment to your life (literally add a single cubit to his length): Worry cannot add even one step on the road of life.
12:27 ^ap Solomon was among the richest kings of the world in his day (see 2 Chr 9:13-22 ^aq).
12:30 ^ar unbelievers: Greek ethnē, sometimes translated “the nations” or “the Gentiles.” To a Jewish audience, it meant all who were not God’s people.
12:31 ^as Seek the Kingdom of God: Adopt God’s value system, pursue his purpose in the world, and submit to his authority.
12:32 ^at little flock: God is the shepherd of his people (Ps 23 ^au; Jer 13:17 ^av; Ezek 34 ^aw; Zech 10:3 ^ax). Israel’s leaders were also identified as shepherds and were criticized for harming or neglecting their sheep (Ezek 34 ^ay; Zech 10:3 ^az).
12:33 ^ba Sell your possessions and give to those in need: This is not a command to liquidate all personal possessions, since elsewhere in the Bible it is assumed that believers will own property. It means recognizing that everything we have is God’s and should be used to serve him and his people (see Acts 2:44-45 ^bb; 4:32-34 ^bc). Believers are responsible for meeting the needs of the poor, especially in the church (Gal 6:10 ^bd).

• treasure for you in heaven: See Luke 16:1-13 ^be; Matt 6:19-21 ^bf. When God gives wealth, he also gives a ministry to help the unfortunate.
Summary for Luke 12:35-48: 12:35-48 ^bg Jesus compared his faithful followers to servants in a master’s household who were always prepared for his return and faithfully managed the resources he had left with them. 12:35 ^bh keep your lamps burning: This is a picture of readiness and vigilance (Exod 27:20-21 ^bi; Lev 24:2 ^bj; Ps 18:28 ^bk; Matt 25:1-13 ^bl).
12:36 ^bm The master could return from the wedding feast at any time of day or night. Jesus’ followers must always be faithful and prepared for his return.
12:37 ^bn he himself will seat them: In Middle Eastern culture, the master would never serve his servants! Jesus redefined the role of the master by serving his disciples, giving himself for them, and meeting all their needs (see 22:24-27 ^bo).

• An apron was typical garb for a servant.
12:40 ^bp the Son of Man will come: See thematic note for The Son of Man at end of chapter.
12:42 ^bq The faithful, sensible servant was a household manager. Wealthy homeowners appointed gifted and educated slaves as chief executive officers over their affairs.
12:44 ^br in charge of all he owns: Although servants in the Roman world were slaves (the master’s property), they could rise to very high social status, owning property, managing the entire household, and acting with the master’s authority.
12:46 ^bs he will cut the servant in pieces: Such brutal judgment was common in the ancient world. It is uncertain whether Jesus was talking about temporal punishment or eternal damnation.

• and banish him with the unfaithful: This could either mean “treat him as an unbeliever” (a temporal judgment) or “send him to hell” (an eternal judgment), depending on whether Jesus was referring to discipline for a believer or condemnation of an unbeliever. The point is that an unfaithful servant faces stringent judgment.
Summary for Luke 12:47-48: 12:47-48 ^bt who knows ... who does not know: Sins of ignorance receive less punishment than intentional sins (Num 15:22-26 ^bu; Ps 19:13 ^bv; cp. Luke 23:34 ^bw).

• When someone has been given much: Believers will be held responsible for the knowledge and resources they have been given (see Jas 3:1 ^bx). A sin in ignorance is still a sin.
12:49 ^by I have come to set the world on fire: Jesus’ ministry radically changed the status quo, bringing judgment on the wicked and purifying the righteous (see 3:16-17 ^bz; 9:54 ^ca; 17:29 ^cb; Deut 4:24 ^cc; Amos 5:6 ^cd; Heb 12:29 ^ce).
12:50 ^cf a terrible baptism of suffering: God’s judgment is often pictured as an overwhelming flood (Pss 18:4 ^cg; 42:7 ^ch; 69:1-2 ^ci; Isa 8:7-8 ^cj; 30:27-28 ^ck; Jon 2:5 ^cl).
Summary for Luke 12:51-53: 12:51-53 ^cm I have come to divide people: Jesus’ ministry demands a decision for or against God that divides even family members.
12:53 ^cn Jesus quotes Mic 7:6 ^co, which was interpreted by the rabbis as the crisis and persecution that would lead to the Messiah’s coming.
12:54 ^cp Clouds beginning to form in the west brought rain from the Mediterranean Sea.
12:55 ^cq The hot south wind blows into Israel from the Arabian Desert to the south and east (Job 37:17 ^cr; Jer 4:11 ^cs).
12:58 ^ct on the way to court: This lawsuit over an unpaid debt would result in debtor’s prison. The officer is the bailiff of the court or the warden of the prison. It is advisable to negotiate accounts with your accuser, if possible, before reaching the courtroom. It is also best to reckon with God before the final day of judgment.

Thematic note: The Son of Man
“Son of Man” was Jesus’ favorite way to refer to himself. The phrase is just as odd in Greek as in English: It translates the Hebrew phrase ben ’adam, an idiom that means “human being” or “person” (see, e.g., Ezek 2:1-8 ^cu). One reason Jesus preferred this name was because it was not an inflammatory title such as “Christ” or “Messiah.” The expression is used in three ways in the Gospels:
(1) The background to Jesus’ use of the title is Dan 7:13-14 ^cv, where an exalted messianic figure “like a son of man” (that is, having human form) comes with the clouds of heaven and is given great glory and power. Jesus understood himself as the one who would return to earth in the clouds of heaven (see Mark 8:38 ^cw; 13:26 ^cx; 14:62 ^cy). Sometimes Jesus used “Son of Man” in this sense, to refer to his role as judge, deliverer, savior, and vindicator (Matt 10:23 ^cz; 13:41 ^da; 16:27 ^db; 19:28 ^dc; 24:27 ^dd, 30 ^de, 37 ^df, 44 ^dg; 25:31 ^dh; 26:64 ^di).
(2) Often Jesus used “Son of Man” to describe himself as a suffering redeemer (12:40 ^dj; 17:9 ^dk, 12 ^dl, 22 ^dm; 20:18 ^dn, 28 ^do; 26:2 ^dp, 24 ^dq, 45 ^dr). This sense is rooted in Isa 52:13–53:12 ^ds.
(3) At times, Jesus apparently used “Son of Man” to refer to himself as the representative of humans (Matt 8:20 ^dt; 11:19 ^du; 12:8 ^dv, 32 ^dw; 13:37 ^dx). The book of Ezekiel uses “son of man” in a similar sense (e.g., Ezek 2:1-8 ^dy).
Jesus did not use “Son of Man” to distinguish his humanity from his deity (“Son of God”). By using this title, Jesus could define himself as Messiah on his own terms. He used “Son of Man” to describe his total identity and as a veiled suggestion that those who watched and heard him should pay attention to who he is.

Passages for Further Study
Ezek 2:1-8 ^dz; 3:1 ^ea, 4 ^eb, 10 ^ec, 17 ^ed, 25 ^ee; 4:1 ^ef; Dan 7:13-14 ^eg; 8:17 ^eh; Matt 8:18-22 ^ei; 9:6 ^ej; 10:23 ^ek; 11:19 ^el; 12:8 ^em, 32 ^en, 40 ^eo; 13:37 ^ep, 41 ^eq; 16:13 ^er, 27-28 ^es; 17:9 ^et, 12 ^eu, 22 ^ev; 19:28 ^ew; 20:18 ^ex, 28 ^ey; 24:27 ^ez, 30 ^fa, 37-39 ^fb, 44 ^fc; 25:31 ^fd; 26:2 ^fe, 24 ^ff, 45 ^fg, 64 ^fh; Mark 2:10 ^fi; John 1:51 ^fj; 3:13-14 ^fk; 5:27 ^fl; 6:27 ^fm, 53 ^fn, 62 ^fo; 8:28 ^fp; 9:35 ^fq; 12:23 ^fr, 34 ^fs; 13:31 ^ft; Acts 7:56 ^fu; Heb 2:6 ^fv; Rev 1:13 ^fw; 14:14 ^fx