Chapter 12 Blaine Robison, M.A.Published 22 January 2025; Revised 27 January 2025
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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author. Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following: ● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online DSS Bible; Vermes. ● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online. ● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online. ● Philo: Works by Philo of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online. ● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts. ● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations. Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations. Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).
Part Three: The Mission of the Messiah (9:51−19:27) Chapter Summary Chapter Twelve continues from the previous chapter to report Yeshua's response to the hostility of scribes and Pharisees. Yeshua teaches his disciples on various important subjects, all within the hearing of a vast multitude. The discourse appears to have begun not long after the confrontation at a Pharisee's house (11:37). Yeshua warns his followers against the influence of hypocritical legalism and exhorts them in faithfulness, even as they contend with religious, financial, social and familial pressures to abandon him. Luke does not identify the location for the teaching given in this Chapter, but most likely he was in Perea (Santala 120). Yeshua had departed the house where he dined with the Pharisee (11:53). The greater part of the teaching of Yeshua in this chapter is also recorded in different parts of Matthew, for the most part either in the Sermon on the Mount (5−7), or in the Charge to the Twelve (10:5-42), or in the Olivet Discourse (24:4-51). Here they are given in the main as a continuous discourse, but with marked breaks at verses 13, 22, and 54. Chapter Outline Leaven of the Pharisees, 12:1-12 Parable of the Rich Fool, 12:13-21 The Cares of Life, 12:22-34 Parable of the Watchful Servant, 12:35-48 Coming Division and Judgment, 12:49-59 Winter, A.D. 29 Leaven of the Pharisees, 12:1-12 1 In these circumstances, the crowd of tens of thousands having gathered together so as to trample upon one another, Yeshua began saying to his disciples first, "Guard yourselves from the leaven of the Pharisees, which is hypocrisy. Reference: Proverbs 23:6; Matthew 16:6, 11-12; Mark 8:15. In: Grk. en, prep., with the root meaning of "within," generally marks position or association; among, at, in, on or with (DM 105). these circumstances: pl. of Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, that. Although no term is used denoting time the incomplete phrase seems to indicate a temporal condition or an intervening time, so many versions render the phrase as "in the meantime" or "meanwhile." An alternative given the content of the verse and the situation Yeshua just left the phrase seems to focus on the situation, so "these circumstances" seems appropriate (DLNT, HCSB, NASU, NASB). the crowd: Grk. ho ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. of tens of thousands: pl. of Grk. ho murias, ten thousand. The number appears nine times in the Besekh to enumerate people, money and angels. The plural form would suggest a crowd of at least twenty thousand. A few commentators suggest the number is hyperbole (Meyer, Nicoll, Plummer), based on the assumption that the number is hyperbole in Acts 21:20. See my comment there. Over 25 versions translate the term as "many thousands" and some simply as "thousands." The usage in the LXX (25 times) indicates that murias is a number that should be taken literally. The CJB is the only version that gives a literal rendering. Lightfoot suggests the great number of people probably denotes the success of the Seventy disciples proclaiming the good news of the Kingdom. The size of the multitude also illustrates Yeshua's popularity with the common people who came from all over the land of Israel to hear him teach and to receive healing. Eventually the numbers of Jews in the Body of Messiah, those in Israel and the Diaspora combined, would increase to many tens of thousands. having gathered together: Grk. episunagō, pl. aor. pass. part., bring together as a group, often for a specific purpose or event; gather together. so as: Grk. hōste, conj. which connects cause to necessary effect and emphasizes the result (HELPS); so that, therefore, so then, so as to. to trample upon: Grk. katapateō, pres. inf., to tread down, trample under foot. one another: pl. of Grk. allēlōn, reciprocal pronoun, each other, one another. The verbal phrase illustrates what can happen when such huge numbers of people congregate in order to get near such a popular figure. Yeshua began: Grk. archō, aor. mid., may mean (1) to rule or (2) to begin or commence something. The second meaning is intended here. The first meaning could even have application in the sense that the teaching was given with authority. The subject of the verb is Yeshua, so many versions insert his name with the verb, since he name does not appear in this chapter at all. saying: Grk. legō, pres. inf., to make a statement or utterance, whether oral or in written form; declare, say, tell. The teaching material contained in this chapter is a response to the context of hostility of scribes and Pharisees mentioned in the end of the previous chapter. to: Grk. pros, prep., lit. "near or facing" (DM 110), to, towards, with. Here the preposition denotes being in company with others and speaking face to face. his: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him (it) prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here. disciples: pl. of Grk. mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. The term "disciple" is used most often for followers of Yeshua of which there were many (including women). Discipleship meant more than being a student. While the disciples valued Yeshua's superior knowledge, he was much more than a teacher to them. He was the Son of God and King of Israel (John 1:49). Through Yeshua promises made to their ancestors would be fulfilled. Moreover, he represented the future hope of the Messianic age. See my article The Call of Discipleship. first: Grk. prōton, adv., having to do with beforeness, which may emphasize sequence or significance, here the former (cf. verse 54 below), but the latter also has application. Yeshua's teaching was primarily for his disciples. The adverb also has a chronological function due to the narrative breaks at verses 13 and 54 to address other people. Guard: Grk. prosechō, pres. imp., 2p-pl., be on the alert or pay attention, which is used here of putting up one's guard; beware, take heed. The imperative mood depicts an entreaty in the sense of the Hebrew word shamar, to keep watch, to guard oneself against some danger or threat (Gen 24:6; Ex 10:28; Deut 4:9; 6:12; Tobit 4:12). yourselves: pl. of Grk. heautou, reflexive pronoun of the third person. The pronoun is used in reference to the disciples, but the following exhortation would have meaning to the crowd. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the former. the leaven: Grk. zumē, leaven or yeast. In ancient Israel, leaven was a small portion of fermented dough used to ferment a new batch of dough. It was a common practice in bread-making. The term is also used metaphorically to represent influence, which could be positive (Matt 13:33), but often of a evil influence as here. In his letter to the Corinthian congregation Paul likens leaven to "malice and wickedness" (1Cor 5:8). The negative symbolism of leaven is the reason the Passover bread is unleavened. of the Pharisees: pl. of Grk. Pharisaios, a rough transliteration of Heb. P'rushim, meaning "separatists." Josephus identifies the Pharisees as one of four major Jewish parties in the first century (Wars II, 8:1-14). They devoted themselves to study and observance of the Torah and traditions of the elders. Their theology and pietistic code of applied halakhah ("way to walk") provided the basis for Orthodox Judaism. For more information on the Pharisees see my comment on Luke 5:17. which: Grk. hostis, relative pronoun used in reference to an entity immediately preceding in the narrative; whoever, whatever, which, that. is: Grk. eimi, pres., a function word used in a wide variety of grammatical constructions, primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate. hypocrisy: Grk. hupokrisis, playing a role as in a theatrical production and used as a figure of speech for pretense or duplicity. The term denotes a discrepancy between the outward emphasis on piety and the inner spiritual condition. The warning against hypocrisy is relevant to the admonitions that follow. 2 Now nothing is covered up that will not be revealed, and hidden that will not be known. Reference: Matthew 10:26. Now: Grk. de, conj. used to indicate (1) a contrast to something preceding, "but;" (2) a transition in subject matter, "now, then;" or (3) a connective to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. nothing: Grk. oudeis, adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, not one, none. is: Grk. eimi, pres. See the previous verse. covered up: Grk. sugkaluptō, perf. pass. part., conceal closely, cover up wholly, to hide together. The verb occurs only here in the Besekh. By definition hypocrisy is an attempt to hide the truth. that: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, that. will not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. be revealed: Grk. apokaluptō, fut. pass., to cause to be fully known, to reveal, disclose or make known. There may be a connection between the assertion here and the prophecy of Anna that through the son of Miriam the thoughts of many hearts will be revealed (Luke 2:35). Yeshua could provide such revelation because he knew all men (John 2:24) and he knew what his adversaries were thinking (Matt 9:4; Luke 6:8; 11:17; 16:15). and: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. hidden: Grk. kruptos, adj., not open to or recognizable by the public; hidden, secret, private. that: Grk. hos. will not: Grk. ou. be known: Grk. ginōskō, fut. pass., to know or understand, especially through personal experience (HELPS). The proverbial saying no doubt echoes the Torah principle, "be sure your sin will find you out" (Num 32:23). Plummer comments that hypocrisy is senseless because it is eventually exposed. 3 Therefore whatever you have said in the darkness will be heard in the light, and what you have spoken into the ear in the inner rooms will be proclaimed upon the housetops. Reference: Ecclesiastes 10:20; Matthew 10:27; 12:36. Therefore: Grk. anti, prep. used to express requital. Yeshua now offers a practical application of the principle asserted in the previous verse. In the parallel passage Yeshua addresses the post-resurrection witness of the apostles. Here the context is the hypocrisy of the Pharisees and the application is a contrast to their behavior. whatever: Grk. hosos, relative pronoun used to signify maximum inclusion; as much as. you have said: Grk. legō, aor. pass., 2p-pl. See verse 1 above. While the comment is directed to the disciples the principle asserted would extend to adversaries in the crowd. in: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). the darkness: Grk. ho skotia, a condition prevailing when it is night, but used here in a figurative sense of something said outside of another's hearing. will be heard: Grk. akouō, fut. pass., to hear aurally and by extension to understand. in: Grk. en. the light: Grk. ho phōs, that which serves as a revealing or disclosing medium; light. A comparable warning is given in Matthew 12:36, "Every careless word that people speak, they shall give an accounting for it in the day of judgment." and: Grk. kai, conj. what: Grk. hos, relative pronoun. you have spoken: Grk. laleō, aor. pass., to exercise the faculty of speech in order to make an oral statement; declare, say, speak. into: Grk. pros, prep., lit. "toward." the ear: Grk. ho ous, the anatomical organ of the ear. The phrase "speak into the ear" is idiomatic of whispering. The idiom alludes to the method of a Torah scholar whispering into the ear of his interpreter translating the Hebrew of Scripture into Aramaic (Chagigah 14a). The goal of the whispering is that the disciples of the scholar might proclaim what he said. in: Grk. en. the inner rooms: pl. of Grk. ho tameion, an area in a house or structure of a rather private nature; closet, inner room, secret chamber. In the LXX tameion translates Heb. cheder, which emphasized the inward position of the room (e.g., Gen 43:30. Ex 8:3; 2Sam 4:7; SS 1:4). will be proclaimed: Grk. kērussō, fut. pass., to make a public announcement in the manner of a herald; announce, declare, proclaim, publish. The verb always contains the suggestion of formality, gravity, and an authority which must be listened to and obeyed (Thayer). upon: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position or location; 'in, on, upon, over.' the housetops: pl. of Grk. ho dōma, the roof as a level structure over a house. The flat roofs of ancient houses, accessed by means of an outside staircase, served as places for a variety of activities (cf. 1Sam 9:26; Isa 15:3; Jer 19:13; Dan 6:10). Lightfoot suggests the second part of the warning may allude to the principle uttered by Solomon, "in your bedchamber do not curse a king, and in your sleeping rooms do not curse a rich man, for a bird of the heavens will carry the sound and the winged creature will make the matter known" (Eccl 10:20 NASU). Plummer notes that in ancient times public proclamations were often made from roofs of houses. Yeshua continues to assert that hypocrisy is folly because it will be exposed. 4 "Now I say to you, my friends, you should not be afraid of those killing the body and after these things not having anything more to do. Reference: Matthew 10:28. Now: Grk. de, conj. I say: Grk. legō, pres. See verse 1 above. Yeshua speaks with authority. to you: Grk. humeis, pl. pronoun of the second person. my: Grk. egō, first person pronoun. friends: pl. of Grk. philos denotes a friend or close, personal relationship characterized by mutual affection and care. The address is no doubt directed to his apostles (cf. John 15:15). Previously Yeshua was labeled as a "friend" to sinners (Luke 7:34), but now Yeshua labels his disciples as friends, which emphasizes his special regard for them. you should not: Grk. mē, adv., a particle of qualified negation, ruling out any implications that could be involved with what should (could, would) apply; no, not (HELPS). It differs from the other standard negative particle, oú, in that oú is objective, dealing only with facts, while mē is subjective, involving will and thought (DM 265). be afraid: Grk. phobeomai, aor. pass. subj., to fear, and may mean either (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; and (2) to have special respect or reverence for, i.e., deep respect. The first meaning applies here. of: Grk. apo, prep. See verse 1 above. Plummer notes that the use of apo here is analogous to that in verse 1, of that which one turns away from. It is Hebraistic (Lev 19:30, 26:2; Deut 1:29). those: pl. of Grk. ho, definite article but used here as a relative pronoun. killing: Grk. apokteinō, pl. pres. part., put an end by force the existence of someone, here of homicide; kill. In the LXX apokteinō is used for homicide (Gen 4:8), mass revenge killing (Gen 34:25), and penal execution (Ex 32:27). the body: Grk. ho sōma, a structured physical unit in contrast to its parts, used here of the human body. The phrase could allude to the execution of Yochanan the Immerser and anticipate later martyrdoms of disciples prophesied in 11:49. and: Grk. kai, conj. after: Grk. meta, prep. denoting either (1) association or accompaniment, among, with; or (2) sequence, after, behind; here the latter. these things: pl. of Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative; this. Plummer suggests the plural form may refer to the details of a cruel death, or to different methods of killing. not: Grk. mē. having: Grk. echō, pl. pres. part., to have, hold or possess with a wide range of application. anything: Grk. tis, indefinite pronoun, a certain one, some one, any one. This pronoun is often used to distinguish someone or something of consequence in contrast to others. more: Grk. perissoteros, comparative adj., greater, even more. to do: Grk. poieō, aor. inf., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The second meaning applies here. Killing is the worst thing one human being can do to another and the limit of human power. 5 But I will show you, 'whom should you fear?' Fear the One who after the killing has authority to cast into hell. Yes, I say to you, fear Him! Reference: Matthew 10:28; 2Peter 2:4; Revelation 19:20; 20:10, 14-15. But: Grk. de, conj. I will show: Grk. hupodeiknumi, fut., to show plainly or point out something. The verb is used to show or demonstrate something clearly, often with the intent of instructing or warning. you: Grk. humeis, pl. pronoun of the second person; i.e., the disciples. whom: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. Yeshua answers an assumed question arising out of his statement in verse 4. should you fear: Grk. phobeomai, aor. pass. subj., 2p-pl. See the previous verse. Fear: Grk. phobeomai, aor. pass. imp. Yeshua gives an authoritative command. the One: Grk. ho, definite article but used here as a demonstrative pronoun and substitute for the sacred name of God. who after: Grk. meta, prep. the killing: Grk. ho apokteinō, aor. inf. See the previous verse. Yeshua alludes to putting people to death as a result of divine judgment. Many people cannot reconcile the image of God as a loving Father with being an executioner. Yet biblical history is replete with examples of God authorizing or imposing the death penalty to punish wickedness. First, during the wilderness years God ordered the execution of specific persons, including the golden calf idolatry offenders (Ex 32:27), a man who broke the Sabbath (Num 15:32-36), idolatrous Israelites at Peor (Num 25:4), the seven tribes indigenous to Canaan (Ex 33:1-3; Deut 7:1-2), Achan (Josh 7:10-15, 24-26), and the house of Ahab (2Kgs 9:6-9). Second, God Himself put certain persons to death for their sinful behavior. Some of the named individuals include Er and Onan (Gen 38:7-10), Korah and his followers (Num 16:31-49), Ahaziah (2Kgs 1:16-17), and Ananias and Sapphira (Acts 5:5-10). But even more significant than these individuals were the unnamed millions put to death. God destroyed the entire world of Noah for their violence (Gen 6:11-13), which may have been as many as 4 billion people. God killed the firstborn of Egypt for Pharaoh's rebellion (Ex 11), perhaps to avenge the murder of Hebrew children by Pharaoh. Third, God employed angels in destroying the ungodly and the enemies of Israel. The first such action was the total destruction of the cities of Sodom and Gomorrah for their wickedness (Gen 18:20; 19:13, 24-25). An angel killed many Israelites for their disobedience during the reign of King David (2Sam 24:16). An angel of the Lord killed 185,000 of the Assyrian army that was threatening Jerusalem (2Kgs 19:35). An angel struck down King Herod for blasphemy (Acts 12:23). has: Grk. echō, pres. part. See the previous verse. The verb refers to something possessed by God. authority: Grk. exousia, the right to speak or act in a situation without looking or waiting for approval; authority, right, jurisdiction. to cast: Grk. emballō, aor. inf., to throw in, to cast into, to put in. The verb occurs only here in the Besekh. into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; into, to, unto. hell: Grk. ho geenna, refers to a place of judgment after death, commonly translated as "hell," but also as Gehenna (DLNT, NABRE, NCB, NTFE, TLV, WEB). Geenna does not occur in the LXX or other early Jewish literature in Greek (DNTT 2:208), but is a Grecized form of Heb. Gey ben Hinnom, the formal name of the Hinnom Valley located on the south side of Jerusalem. Here children were once sacrificed to Molech (Josh 15:8; 2Kgs 23:10; Jer 2:23; 7:31-32; 19:6). Geldenhuys notes that after Josiah put an end to the pagan practice (2Kgs 23:10), all kinds of refuse and the corpses of criminals were thrown into this valley to be burned by fire (351). At this time the valley continued to serve as a refuse dump. Rubbish fires were always burning there; hence its use as a metaphor for hell. Yeshua spoke of hell more than anyone else in Scripture and declared that it was originally prepared for the devil and his angels (Matt 25:41; 2Pet 2:4). According to rabbinic teaching Gehenna was one of seven things created before the world (Ned. 39b). See Isaiah 30:33, where the Heb. Topheth is regarded as a synonym for Gehenna. "For Topheth has long been ready, prepared for the king, its fire pit made deep and wide, a pyre of fire with plenty of wood. The breath of ADONAI, like a torrent of brimstone, sets it aflame." (TLV) Hell is a physical reality, a place of post-resurrection fiery torment for the wicked and the everlasting abode of the unredeemed. It is not just a metaphor for a state of separation from God (so H. Ray Dunning, "The Reality of Hell," Illustrated Bible Life, WordAction Pub. Co., December−February 1995-96; p. 51). Dunning, though an evangelical, cautioned against too much literalism, which he blamed for people falling prey to an urban legend that circulated in 1990 claiming that Russian scientists had discovered a shaft in Siberia descending through the earth's crust, lowered microphones into it and heard the screams of the damned (Rich Buhler, "Scientists Discover Hell in Siberia," Christianity Today, July 16, 1990, 28f). However, a "state of separation" is nonsensical if there is no actual place of damnation. And, if there is no hell, there can be no heaven. It is distinct from Hades, which refers to the temporary abode of the dead. "Hell" is synonymous with the "lake of fire" in Revelation (19:20; 20:10, 14-15). Yeshua alludes to the reality that physical death in not final, but there is a destination after death. The popular assumption that everyone goes to heaven after death is false (Heb 12:14). Yeshua provided atonement for all (Heb 7:27), but not all are saved (Matt 7:13-14). More specifically there is a place of final judgment for all the unsaved and it will not be "heavenly." Yes: Grk. nai, a primary particle of strong affirmation. I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis. fear: Grk. phobeomai, aor. pass. imp., 2p-pl. Yeshua repeats his command for effect. Him: Grk. houtos, demonstrative pronoun, lit. "this One." Plummer notes that in contrast to Yeshua's command we are not to fear Satan, but to resist him courageously (Jas 4:7; 1Pet 5:9). 6 Are not five sparrows sold for two assarion? And not one of them is forgotten before God. Reference: Matthew 10:29. Are not: Grk. ouchi, a negative particle and a strengthened form of ou, used here with an interrogative emphasis; not, not at all, definitely not. The effect of the negative particle is to dismiss something as non-factual (HELPS). five: Grk. pente, a cardinal number representing the quantity of five. sparrows: pl. of Grk. strouthion, a small bird, specifically a sparrow. The corresponding Hebrew term is tsippor, which is often translated as "small bird" or "sparrow" in the Tanakh (Ps 11:1; 84:3). sold for: Grk. pōleō, pres. pass., 3p-pl., to sell or exchange goods for money. The verb refers to a commercial transaction. two: Grk. duo, adj., a cardinal number meaning two. assarion: pl. of Grk. assarion, a small coin equal to the tenth part of a drachma (Thayer) or one-sixteenth of a denarius (Levine). It was made of copper or bronze and was used for minor transactions. Many Bible versions translate the plural term as "cents" or "pennies," a coin and monetary unit of Western currency, to illustrate its minimal value. Sparrows were common and inexpensive birds, often sold in the marketplace as food for the poor (Ellis). Lightfoot also notes that two sparrows satisfy the Torah sacrifice requirement for restoring a person with skin disorder (Lev 14:4). And: Grk. kai, conj. not: Grk. ou, adv. one: Grk. heis, adj., the numeral one. of: Grk. ek, prep. used to denote derivation or separation, here the former; out of, out from among, from. them: pl. of Grk. autos, personal pronoun. is: Grk. eimi, pres. See verse 1 above. forgotten: Grk. epilanthanomai, perf. pass. part., may mean (1) lack remembrance of; forget; (2) disregard intentionally; ignore, overlook. The second meaning applies here. before: Grk. enōpion, from a word meaning "facing" with the basic idea of being 'in sight of' or 'in the presence of.' God: Grk. ho theos, God, the omnipotent, omniscient, omnipresent Creator of all things and God of Israel (Gen 1:1; Ex 5:1; Luke 1:68). Theos is not a philosophical construct for monotheism, the belief in one deity. God is a Person and the only God in existence is the God of Israel (Isa 44:6; 45:5-6; 46:9). The phrase "before God" is a Hebraism, frequent in the Tanakh and Luke-Acts. Yeshua emphasizes the minuteness of God's knowledge of His universe and His concern for what happens in it. Geldenhuys observes that nothing, however small, can exist without the maintaining power of the Creator, and even the most insignificant law of nature does not function without God's will to let it do so (351). God is transcendent and exalted above His creation, but at the same time personally involved in every part of it. Humans can develop memory problems due to aging, but the eternal God never forgets anything or anyone. 7 But even all the hairs of your head have been numbered. Do not fear; you are more valuable than many sparrows. Reference: Matthew 10:30. But: Grk. alla, conj., adversative particle used adverbially to convey a contrast or different viewpoint for consideration; but, on the other hand. The contrast introduced is how much more important are humans to God than birds. even: Grk. kai, conj. all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. the hairs: pl. of Grk. ho thrix, a fine filament or strand that grows on the bodies of humans and mammals; hair. of your: Grk. humeis, pl. pronoun of the second person. head: Grk. ho kephalē, the head as an anatomical term. have been numbered: Grk. arithmeō, perf. pass., 3p-pl., determine amount by calculation; count, number. According to modern scientists the average human has 80,000 to 100,000 hairs on the head. The number can also vary by the hair color. Yeshua illustrates the omniscience of God by His attention to such mundane detail. The fact of this divine counting also stresses that humans matter to God. Do not: Grk. mē, adv. fear: Grk. phobeomai, pres. mid. imp., 2p-pl. See verse 4 above. The mention of fear is in relation to the threat mentioned in verse 5 of violent adversaries. you are more valuable: Grk. diapherō, pres., 2p-pl., to differ, be different from someone or something; differ to one's advantage from someone or something. Here the verb expresses distinguishing fully to show what is better or superior (HELPS). than many: pl. of Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the former. sparrows: pl. of Grk. strouthion. See the previous verse. Liefeld notes that this kind of argument (from lesser to greater) has a great effect in pointing out the supreme worth of the disciples in God's eyes. Humans are more valuable by virtue of being created in the image of God with the ability to have an eternal relationship with the Creator. 8 "Now I say to you, everyone who would acknowledge me in the presence of the men, the Son of Man also will acknowledge him in the presence of the angels of God; Reference: Matthew 10:32; Revelation 3:5. Now: Grk. de, conj. I say: Grk. legō, pres. to you: Grk. humeis, pl. pronoun of the second person. everyone: Grk. pas, adj. who: Grk. hos, relative pronoun. would: Grk. an, a disjunctive particle that nuances the verb following with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). The particle is often not translated. acknowledge: Grk. homologeō, aor. subj., to express oneself openly and firmly about a matter; inform, declare, affirm, profess, confess. From a legal standpoint the verb is equivalent to a public statement made under oath. Many versions translate the verb as "confess," but in Christianity "confess" means to make an admission of sinfulness. The normal word for "confessing" sin is exomologeō (Matt 3:6; Mark 1:5). Thus, many modern versions render the verb here as "acknowledge" to emphasize the aspect of positive profession. me: Grk. egō, first person pronoun. The phrase "acknowledge me" is tantamount to declaring that Yeshua is the Messiah. in the presence of: Grk. emprosthen, prep., expresses a spatial position that is in front or ahead; before, in front of, in the presence of. The preposition emphasizes a public setting. the men: pl. of Grk. ho anthrōpos, human being, man or mankind. The noun is used here of an adult males. The definite article probably emphasizes a particular group of men, such as religious leaders. Yeshua knew well that a public profession of his Messianic identity could have temporal consequences (cf. John 9:22; 12:42; 16:2). the Son: Grk. ho huios, generally a male offspring, whether by direct birth or by more remote ancestry. of Man: Grk. ho anthrōpos. The title "Son of Man" is an allusion to Daniel 7:13. During his earthly ministry Yeshua repeatedly used this title of himself without explanation, but no one ever addressed him by it. In Luke the title first occurs in 5:24. See the note there. From the Jewish point of view "Son of Man" is the Messiah, but Yeshua here associates the title with his glorious revelation at the end of the age. also: Grk. kai, conj. will acknowledge: Grk. homologeō, fut. him: Grk. autos, personal pronoun. in the presence of: Grk. emprosthen. the angels: pl. of Grk. ho aggelos ("ang'-el-os") means one sent, a messenger, whether human or heavenly (BAG). In the LXX aggelos translates Heb. malak, a messenger, representative, courier or angel, first in Genesis 16:7. The decision to translate malak or aggelos as angel or messenger (i.e., human) relies primarily on the context. The term is used here to mean a heavenly messenger. Post-Tanakh Judaism developed an elaborate angelology (Stern 824), primarily the Essenes and Pharisees. The Sadducees did not believe in angels (Acts 23:8). Josephus said that the Essenes in particular preserved the names of the angels (Wars, Book II, 8:7). Angels appear frequently in Scripture and are far different from the Hollywood depiction and popular assumptions about angels. Angels are not glorified humans that earn status in heaven by doing good works on earth. All individual angels mentioned in Scripture have masculine names or descriptions, contrary to popular art and media, which sometimes depicts them as female. In addition, only a special group of heavenly beings are mentioned in Scripture as having wings (Ex 37:9; Isa 6:2; Ezek 10:5; Rev 4:8), and these beings may not be angels at all. of God: Grk. ho theos. See verse 6 above. The phrase "angels of God" refers to the angels that remained loyal to God after the rebellion of Satan. For a review of the varieties and classes of celestial beings see my article The Host of Heaven. Yeshua encourages his disciples not to be afraid to acknowledge their faith publicly and promises that they will receive his seal of approval when he returns with the angels, as depicted in the parable of sheep and goats (cf. Matt 25:21, 23). 9 but the one having denied me in the presence of the men will be denied in the presence of the angels of God. Reference: Matthew 10:33; Luke 9:26. but: Grk. de, conj. the one: Grk. ho, definite article but used here as a demonstrative pronoun. having denied: Grk. arneomai, aor. mid. part., to give a negative answer; say no, deny. The aorist participle emphasizes a decisive act. This verb is used to describe Peter's act of refusing to acknowledge his association with Yeshua (Matt 26:70; Mark 14:68; Luke 22:57; John 18:27). me: Grk. egō, first person pronoun; Yeshua. in the presence of: Grk. enōpion, prep. See verse 6 above. the men: pl. of Grk. ho anthrōpos. See the previous verse. will be denied: Grk. aparneomai, fut. pass., refuse to recognize or acknowledge; deny, disown, reject, repudiate. This verb is used by Yeshua in his prediction of Peter's denial (Matt 26:34; Mark 14:30; Luke 22:34). in the presence of: Grk. enōpion. the angels of God: See the previous verse. The parallel Matthew passage has "my Father" instead of the angels. Yeshua warns his disciples of a serious consequence of denying him. The future event of recognizing faithful disciples and punishing disloyalty would be his judgment after the Second Coming, which is attended by the angels (Matt 25:31). Until that time denial, as in the case of Peter, can be forgiven upon repentance. 10 And everyone who will speak a word against the Son of Man, it will be forgiven him; but the one having blasphemed against the Holy Spirit, it will not be forgiven. Reference: Isaiah 63:10-11; Daniel 3:29; Matthew 12:31-32; Mark 3:28-29. And: Grk. kai, conj. everyone: Grk. pas, adj. who: Grk. hos, relative pronoun. will speak: Grk. legō, fut. See verse 1 above. a word: Grk. logos, vocalized expression of the mind; word, discourse, statement, message or speech. against: Grk. eis, prep. See verse 5 above. The preposition is used here in a disadvantageous sense. the Son of Man: See verse 8 above. Speaking against Yeshua, who is the Son of Man, took a variety of forms, such as violating Pharisee standards by accusing him of blasphemy when he told a man he was forgiven (Luke 5:20-21), healing on the Sabbath (Luke 6:7), eating and drinking with sinners (Luke 7:34), and attributing his exorcisms to the devil (Luke 11:15). Commentators generally describe most of the acts of speaking against Yeshua as "sins of ignorance" (cf. 1Cor 2:8). Paul is probably the prime example of being opposed to Yeshua out of ignorance because of unbelief (1Tim 1:13). it will be forgiven: Grk. aphiēmi, fut. pass., to release or send away, here meaning to release from an obligation, cancel, forgive. him: Grk. autos, personal pronoun. Forgiveness is contingent on confession and repentance (Luke 3:3; 17:4; 24:47; Acts 2:38; 5:31; 1Jn 1:9; cf. Ezek 18:30-32). but: Grk. de, conj. the one: Grk. ho, definite article but used here as a demonstrative pronoun. having blasphemed: Grk. blasphēmeō, aor. part., to cause damage to reputation by arrogant speech or action; slander, revile, malign, vilify, defame. Geldenhuys notes a parallel in the LXX of Daniel 3:29 in which Nebuchadnezzar pronounces judgment on anyone that "speaks blasphēmia" against the God of Shadrach, Meshach and Abed-nego. against: Grk. epi. the Holy: Grk. ho hagios, adj., consecrated, set apart or sanctified by or for God and therefore different; holy, hallowed and when used of God worthy of reverence. In the LXX hagios translates Heb. qadosh, which means separate, sacred, holy. Qadosh is first used of God in Leviticus 11:44. Spirit: Grk. pneuma, wind, breath or spirit. Pneuma is used in the Besekh for the human spirit, transcendent beings, and particularly the Holy Spirit. In the LXX pneuma translates Heb. ruach, with the same range of meaning, first in Genesis 1:2; referring to the Spirit of God. In Scripture "holy" is only used as an adjective of "spirit" to refer to the Holy Spirit. The "Holy Spirit" is not the title of a separate being, because God is Spirit (John 4:24). All of the passages mentioning the Holy Spirit indicate that He is divine, not less or other than God. The specific name "Holy Spirit" occurs only three times in the Tanakh (Ps 51:11; Isa 63:10, 11) given as Ruach Qodesh. The Holy Spirit is identified by three other forms in the Tanakh (Ruach Elohim, Gen 1:2; Ruach YHVH, Jdg 3:10; and Ruach Adonai YHVH, Isa 61:1). it will not: Grk. ou, adv. be forgiven: Grk. aphiēmi, fut. pass. Ellis points out that church fathers (without naming any) adopted the interpretation that blasphemy against the Son of Man is the forgivable opposition of non-believers, but blasphemy against the Holy Spirit is the unforgivable apostasy of Christians. However, the parallel passages in Matthew and Mark give the original context for this declaration. Yeshua's warning of judgment was intended for his Pharisee adversaries. The blasphemy against the Holy Spirit was specifically attributing the Spirit's works to Satan (Levine 127). Ironically Pharisee Sages held a similar view for they declared, "He who imputes evil to his teacher is as though he imputed it to the Shekhinah (Sanh. 110a). This judgment was pronounced against those in the wilderness generation who contended against God and Moses (Num 21:5), and their rebelliousness cut them off from God's favor in the world to come (cf. Heb 3:7-12). Lesser offenses against the Spirit including grieving Him (Isa 63:10-11; Eph 4:30), resisting Him (Acts 7:51), and quenching Him (1Th 5:19), but these are forgivable. Since Yeshua delivered people from demons by the power of the Holy Spirit (cf. Matt 12:28; Luke 11:20), the defamation is a heinous sin and therefore unforgivable. Yeshua makes it clear that there is a limit to the mercy of God. Liefeld observes: "This oral blasphemy involves not merely careless words but the expression of an incorrigibly evil heart. This background must be kept in mind as an aid to the theological application of Luke's reference to the unpardonable sin. If dishonoring the Son of Man is such a serious matter as verses 8-9 indicate, then total rejection of God by insinuating that his "Holy" Spirit is "evil" is so much the worse." 11 Now when they bring you before the synagogues and the rulers and the authorities, do not be anxious about how or what you are to speak in defense, or what you should say; Reference: Jeremiah 1:17; Matthew 10:17-19; Mark 13:11. Now: Grk. de, conj. when: Grk. hotan, temporal marker; when, whenever; "at the time when the condition is met" (HELPS). they bring: Grk. eispherō, pres. subj., 3p-pl., cause to be brought into a place or condition; lead into, bring in. you: Grk. humeis, pl. second person pronoun. before: Grk. epi, prep. the synagogues: pl. of Grk. ho sunagōgē, a gathering-place or place of assembly and in the Besekh generally refers to the place at which Jews gathered for worship and learning as well as the congregation that met there. The origin of the Jewish synagogue is not known for certain, but scholars generally date its beginning during the Babylonian exile (NIBD 1019). Pious Jews, far from their native land, without the ministry of the temple, no doubt felt the necessity to gather on the Sabbath in order to listen to the word of God and engage in prayer (cf. Ps 137; Jer 29:7; Ezek 14:1; 20:1). By the first century, synagogues emerged as the central institution of Jewish life as a place where study, worship, celebration, and various other kinds of meetings took place. The elders in charge of the synagogue had a responsibility for discipline and could investigate offenses of members and impose punishment. The prophecy may point to the experience of Stephen who faced resistance to the Good News in certain synagogues of Jerusalem (Acts 6:8-9). Paul recounted to King Agrippa that in the persecution he instigated he punished disciples in the synagogues (Acts 26:11). and: Grk. kai, conj. the rulers: pl. of Grk. ho archē may mean (1) a point of derivation or originating moment, beginning; or (2) one who enjoys preeminence in earthly or supra-terrestrial realm, ruler, authority; or (3) an assigned position or sphere of activity, position. The second meaning applies here. and: Grk. kai. the authorities: pl. of Grk. ho exousia See verse 5 above. "Rulers" and "authorities" include both Jewish and Gentile tribunals (Stern). Fulfillment of this prophecy began with Peter and John being arrested and appearing before the Jerusalem ruling council (Acts 4:5-7; 5:27-29), as well as Stephen (Acts 6:12-15). do not: Grk. mē, adv. be anxious: Grk. merimnaō, aor. subj., be uneasy in mind or spirit which may have a focus of worrying about meeting one's needs, thus be anxious or concerned. about how: Grk. pōs, adv. introducing a query concerning manner, way, or reason in respect to a matter; how? in what manner/way? or: Grk. ē, conj. used to denote an alternative or a comparison, here the former. what: Grk. tís, interrogative pronoun. you are to speak in defense: Grk. apologeomai, aor. mid. subj., to speak in one's own defense. HELPS adds "to make a compelling defense with sound logic." or: Grk. ē. what: Grk. tís. you should say: Grk. legō, aor. subj. See verse 1 above. 12 for the Holy Spirit will teach you in the same hour what you ought to say." Reference: Matthew 10:20; Mark 13:11. for: Grk. gar, conj., is generally accepted as a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" "for." The conjunction is used to express cause, explanation, inference or continuation of an idea or statement. the Holy Spirit: Grk. ho hagios pneuma. See verse 10 above. will teach: Grk. didaskō, fut., to teach or instruct in order to impart knowledge. you: Grk. humeis. in: Grk. en, prep. the same: Grk. autos, personal pronoun. See verse 1 above. hour: Grk. ho hōra, a short space of time, the twelfth part of a day; hour. Yeshua alludes to the appointment with rulers and authorities. what: Grk. hos, relative pronoun. you ought: Grk. dei, pres., impersonal verb from deō ('lack, stand in need of') and thus conveys the idea of something that's necessary, something that must or needs to happen. to say: Grk. legō, aor. inf. See verse 1 above. Yeshua assures his disciples that they need not be anxious about how to respond to accusations, because divine inspiration will be provided when needed. The post-Pentecost defense argument of Peter and John before the ruling council is an example of Yeshua's promise being fulfilled (Acts 4:1-19). Parable of the Rich Fool, 12:13-21 13 Then someone from the crowd said to him, "Teacher, tell my brother to divide the inheritance with me." Then: Grk. de, conj. someone: Grk. tis, indefinite pronoun. See verse 4 above. from: Grk. ek, prep. See verse 6 above. the crowd: Grk. ho ochlos. See verse 1 above. said: Grk. legō, aor. See verse 1 above. to him: Grk. autos, personal pronoun. Teacher: Grk. didaskalos, voc., teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status in Jewish culture. In the LXX didaskalos only occurs in 2Maccabees 1:10 to denote Aristobulus, the head of the Egyptian Jewish community, who, having dedicated an exposition of the Pentateuch to King Ptolemy Philometor, is called a teacher clearly for this reason. Some Messianic versions translate the noun as "Rabbi" (CJB, MW, OJB). In contrast the MJLT and TLV have "Teacher." In the first century "Rabbi" was not the title of a congregational shepherd, but denoted a prominent Sage or Torah scholar of the era. Didaskalos is a functional synonym of "Rabbi" (Grk. Rhabbi; cf. John 1:38), but the man could have used moreh, the common Hebrew word for teacher (cf. 2Kgs 17:28; 2Chr 15:3; Job 36:22; Isa 9:15; 30:20). It is noteworthy that the Greek title rhabbi does not occur in Luke at all. Nevertheless the man invests in the title an assumption of authority to resolve his complaint. tell: Grk. legō, aor. imp. my: Grk. egō, first person pronoun. brother: Grk. adelphos, lit. "of the same womb," a male sibling. to divide: Grk. merizō, aor. mid. inf., to divide, here meaning to distribute after division; apportion, assign (BAG). the inheritance: Grk. ho klēronomia, inheritance, may mean (1) a share in what is passed on by a testator in a legal sense; or (2) participation in a share with focus on divine conferral of promised benefits. The first meaning is intended here. Inheritance is personal property taken possession of by an heir upon the death of the owner (Gen 31:14; Num 27:6-11). with: Grk. meta, prep. See verse 4 above. me: Grk. egō. Under the Torah the firstborn son was granted a double portion of the father's estate (Deut 21:17). With two sons the father's goods were divided into three parts, and the firstborn took two parts, and the second son the third part. If this man was the second son then he was asking Yeshua to make a ruling to negate the Torah requirement. He might have justified this radical request on the basis that Hillel had authorized the prosbul, a legal device intended to allow creditors to avoid canceling debts as the Torah required (Deut 15:1-2). Since Hillel had set the precedent for overturning the Torah then Yeshua could do the same. 14 But he said to him, "Man, who appointed me a judge or arbitrator over you?" Reference: Exodus 2:14; Micah 6:8. But: Grk. de, conj. he said: Grk. legō, aor. See verse 1 above. to him: Grk. autos, personal pronoun. Man: Grk. anthrōpos, voc. case., human being, man, or mankind. The vocative case is used for direct address. Plummer suggests Yeshua engages in a severe form of address, rather implying disapprobation or a desire to stand aloof, as Peter will later use the term (Luke 22:58, 60). Some commentators suggest a comparison to Paul's use of the vocative anthrōpos in his letter to the Roman congregation (Rom 2:1, 3; 9:20), but Paul addresses a fictive opponent as part of a rhetorical argument. More likely is that Yeshua intended simply a courtesy greeting as he did in addressing the invalid brought to him for healing (Luke 5:20). Some versions capture this sense with the translation of "Friend" (CJB, CSB, GNB, NABRE, NCB, NIRV, NLT, NRSV). The man did not introduce himself so Yeshua did not call him by name, and the use of "Man" is no insult (cf. 1Tim 6:11). Since Yeshua spoke in Hebrew he may have said "ben Adam" (Orthodox Jewish Bible). Yeshua then responds with an appropriate legal question. who: Grk. tís, interrogative pronoun. See verse 5 above. appointed: Grk. kathistēmi, aor., to put into a position of responsibility, to appoint. me: Grk. egō, first person pronoun. a judge: Grk. kritēs, judge or magistrate, generally in reference to an official office of one presiding over a court. or: Grk. ē, conj. arbitrator: Grk. meristēs, lit. "divider," someone who divides or apportions, often in the context of distributing an inheritance. Joshua fulfilled this function when he directed the division of the land of Canaan among the tribes of Israel according to God's decree (Josh 11:23; 18:11). The noun occurs only here in the Besekh and not at all in the LXX. The term is rare in Classical Greek literature, which illustrates Luke's knowledge of Greek. Many versions translate the noun as "arbitrator," which denotes a person formally empowered to decide a dispute between two parties, the outcome of which is legally binding. over: Grk. epi, prep. you: Grk. humeis, pl. second person pronoun; i.e., the two brothers. The obvious answer to Yeshua's question was "no one." The role of an arbitrator was codified in Jewish law. Normally personal legal disputes as presented to Yeshua were handled by a Court of Three (Sanh. 1:1), which was found in villages and small towns. For settlement of purely civil non-tort disputes, adversaries could select a three member arbitration panel. Each person would select an arbitrator and then the two would select the third. Majority vote decided the matter (Sanh. 5b). Jewish law allowed a dispute to be settled by one man (Sanh. 6a; cf. 1Cor 6:5). Unfortunately, arbitration was no guarantee of bringing peace to disputing parties (Sanh. 6b). Judah Ben Tabbai, a Jewish Sage who lived in the early first century BC, offered this instruction. "Do not [as a judge] play the part of an advocate; and when the litigants are standing before you, look upon them as if they were [both] guilty; and when they leave your presence, look upon them as if they were [both] innocent, when they have accepted the judgment." Avot 1:8 Stern comments that Yeshua's question alludes to Exodus 2:14, when Moses was challenged for his self-appointment as a judge over his fellow Israelites. Yeshua rejects the role of arbitrator in order to probe the attitude motivating his questioner while implicitly rejecting his request. Whatever merits there might have been in the man's inheritance claim, Yeshua reminds him that he was certainly making an unjust claim on Yeshua, whose work did not include settling disputes about property. This incident provides the basis for the parable of the rich fool in verses 16-21 below. 15 Then he said to them, "Beware, and keep yourselves from all covetousness; because not in the abounding to someone is his life of the things he possesses. Reference: Exodus 20:17; Deuteronomy 5:21; Romans 13:9; 1Timothy 6:6-10. Then: Grk. de, conj. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. Yeshua addressed the following exhortation to his disciples, but it would also have application to the crowd. Beware: Grk. horaō, pres. imp., 2p-pl., to see, look at or perceive. Here the verbal command invokes an active watching, thus take heed or beware (Thayer). and: Grk. kai, conj. keep yourselves: Grk. phulassō, pres. mid. imp., 2p-pl., may mean (1) serve as sentinel; guard, watch; (2) ensure that something remains intact; keep safe, preserve, watch; (3) 'be on guard against' or 'be on the alert against;' avoid (4) 'keep something from being violated;' keep, observe. The third meaning is primarily in view. from: Grk. apo, prep. all: Grk. pas, adj. See verse 7 above. covetousness: Grk. pleonexia, a motivation for gaining something beyond an acceptable standard, the lust of having, thus greed or avarice. Mounce adds "an inordinate desire for riches," covetousness, extortion. Yeshua reminds his disciples of the Tenth Commandment, "You shall not covet" (Ex 20:17; Deut 5:21). because: Grk. hoti, conj. that links two sets of data, whether (1) defining a demonstrative pronoun; that; (2) introducing a subordinate clause as complementary of a preceding verb; (3) introducing a direct quotation and functioning as quotation marks; or (4) indicating causality with an inferential aspect; for, because. The fourth usage applies here. not: Grk. ou, adv. in: Grk. en, prep. the: Grk. ho, definite article. abounding: Grk. perisseuō, pres. inf., to abound, to be in abundance, to overflow, to excel. to someone: Grk. tis, indefinite pronoun. See verse 4 above. is: Grk. eimi, pres. See verse 1 above. his: Grk. autos. life: Grk. ho zōē, the state of being alive in a physical sense in contrast with being dead. of the things: pl. of Grk. ho, definite article, but used here as a relative pronoun. he: Grk. autos. possesses: Grk. huparchō, pl. pres. part., to function or be in a state or condition as determined by circumstance; be, begin, exist, be in possession of something. In the ancient word one's existence or social status was often connected to the degree of material prosperity. The warning here is a veiled criticism of the Pharisees who were "lovers of money" (Luke 16:14) and anticipates the story of the rich young ruler who was unwilling to part with his wealth to follow Yeshua (Luke 18:22-23). 16 And he spoke a parable to them, saying, "The land of a certain rich man brought forth abundantly. And: Grk. de, conj. he spoke: Grk. legō, aor. See verse 1 above. a parable: Grk. parabolē, a brief and instructive saying or story full of substance or meaning, involving some likeness or comparison to encourage a new perspective, sometimes with admonitory force; illustration, parable, or proverb. The following story is generally titled "Parable of the Rich Fool" and is found only in Luke's narrative. Ellis notes a parallel to 1Enoch 97:8-10 and observes that the parable is not told to show the sinfulness of greed but the futility of it. The story may well have been based on an actual event of which Yeshua knew and he draws a spiritual lesson from it. to: Grk. pros, prep. See verse 1 above. them: pl. of Grk. autos, personal pronoun. The pronoun would include both the disciples and the crowd. saying: Grk. legō, pres. part. The land: Grk. ho chōra, an open area of land and here of property used for agriculture; field, land. a certain: Grk. tis, indefinite pronoun. The pronoun is used here to emphasize distinction above others. rich: Grk. plousios, adj., possessing in abundance; rich, wealthy. man: Grk. anthrōpos. See verse 8 above. There is no implication that the man's wealth was gained by dishonesty. brought forth abundantly: Grk. euphoreō, aor., to bear well, to bring forth abundantly, to be fruitful. The verb is found only here in the Besekh and not at all in the LXX. Josephus uses the verb in reference to Galilee as productive of olive oil (Wars, II, 21:2). The verb is also found in Philo in reference to Egyptian barley and wheat production in the time of Joseph (On Joseph §159). 17 And he began reasoning within himself, saying, 'What shall I do, because I have no place where I will store my crops?' And: Grk. kai, conj. he began reasoning: Grk. dialogizomai, impf., to engage in a mental process involving back and forth movement of ideas; consider, ponder. The verb depicts a mental process that typically leads to a conclusion (HELPS). within: Grk. en, prep. himself: Grk. heautou, reflexive pronoun of the third person. The man did not seek counsel from others, which is the best method of assuring a wise decision (cf. Prov 11:14; 24:6). saying: Grk. legō, pres. part. See verse 1 above. What: Grk. tís, interrogative pronoun. See verse 5 above. shall I do: Grk. poieō, aor. subj. See verse 4 above. because: Grk. hoti, conj. See verse 15 above. I have: Grk. echō, pres. See verse 4 above. no: Grk. ou, adv. place where: Grk. pou, adv. of place; where, at which place. I will store: Grk. sunagō, fut., to bring together in a collective manner; gather, store. my: Grk. egō, first person pronoun. The rich man uses the pronoun four times to stress his ownership while implying an unwillingness to share. crops: pl. of Grk. ho karpos, generally means the edible product of a plant grown for agricultural purposes. The "fruits" represent the harvested produce of the field. Considering the next verse he means that he does not have sufficient storage for all the current harvest. Plummer sees a resemblance in the rich man's selfish attitude to the evil Nabal who said, "Shall I then take my bread and my water and my meat that I have slaughtered for my shearers, and give it to men whose origin I do not know?" (1Sam 25:11). Surprisingly the rich man's thought is not "I need to present the first fruits of my crop to God as He requires," and "how can I sell the rest of the harvest for a good profit?" Instead he simply wants to store his harvest and enjoy it at his leisure. 18 And he said, 'This will I do: I will tear down my granaries and will build larger ones, and there I will store all my grain and my goods. Reference: Sirach 29:12. And: Grk. kai, conj. he said: Grk. legō, aor. See verse 1 above. This: Grk. houtos, demonstrative pronoun. will I do: Grk. poieō, fut. See verse 4 above. I will tear down: Grk. kathaireō (from kata, "down," and haireō, meaning "to take"), fut., to take down or pull down from a position. HELPS explains its meaning as "forcibly yank down; destroy, leaving nothing standing or even in good working order." Most versions translate the verb as "tear down." my: Grk. egō, first person pronoun, used in a possessive sense. granaries: pl. of Grk. apothēkē, a place for putting away or storing, especially grain; a granary or storehouse. Most versions render the noun as "barns," but this may be misleading. Barnes comments that such storehouses were commonly made by the ancients underground, where grain could be kept a long time more safe from thieves and from vermin. However, the verb "tear down" implies an above ground storage. Marcus Terentius Varro (116–27 BC), a great Roman scholar wrote a treatise on Agriculture, in which he said, "Wheat should be stored in granaries, above ground, open to the draught on the east and north, and not exposed to damp air rising in the vicinity. The walls and floor are to be coated with marble cement, 2 or at least with clay mixed with grain-chaff and amurca, as this both keeps out mice and worms and makes the grain more solid and firm" (§57.1-2). Archaeologists have discovered remains of granaries in the Jordan Valley dating back to early ancient times. Grain was stored in multiple silos, so that if rot occurred in one silo it would not spread to the whole supply. It is also a lot more time consuming for grain thieves to break into multiple silos rather than just one. Silos are easy to recognize in the archaeological record as they usually have a circular base and there will be many of them lined up neatly in rows (Naomi Newman, A Brief History of Grain Storage). The granaries of the rich man, at least two given the plural form of the term, were apparently not adequate to hold the entire harvest. The rich man's plan seems extreme to destroy the existing silos, but the plan was made in anticipation of the harvest. and: Grk. kai. will build: Grk. oikodomeō, fut., to erect a structure, which can be new construction, restoration of a structure or adding on to an existing structure; here new. larger ones: pl. of Grk. megas, adj., exceeding a standard and therefore impressive. The focus here is on size. Apparently the plan was to build on the site of the existing granaries. and: Grk. kai. there: Grk. ekei, adv., in that place. I will store: Grk. sunagō, fut. See the previous verse. all: Grk. pas, adj. See verse 7 above. my: Grk. egō. grain: Grk. ho sitos, edible grain of any kind, although in the Besekh chiefly wheat is inferred, but sometimes barley. and: Grk. kai. my: Grk. egō. goods: n. pl. of Grk. ho agathos, adj., achieving a high standard of excellence in meeting a need or interest, beneficial, useful, helpful or good. The neuter form of the adjective denotes a substantive use of the term in reference to external goods procured by wealth (Thayer). The term would denote non-consumable items in contrast to the grain, which will be consumed. The rich man had no intention of sharing his storehouses of grain or wealth with the poor in the land as exhorted in Sirach 29:8-13. 19 And I will say to my soul, "Soul, you have many goods laid up for many years; take your ease, eat, drink, be merry."' Reference: Ecclesiastes 8:15; Isaiah 22:13; 56:12; Sirach 11:18-19. And: Grk. kai, conj. I will say: Grk. legō, fut. See verse 1 above. to my: Grk. egō, first person pronoun. soul: Grk. ho psuchē (for Heb. nephesh), may mean (1) a quality without which a body is physically dead; life; (2) that which possesses vital being; person; or (3) that which is integral to being a person beyond mere physical function; life (inner) self, soul. The third meaning I intended here. The phrase "my soul" would be idiomatic for "myself." Soul: Grk. psuchē, voc. The direct address of "soul" imitates a Hebrew rhetorical device of speaking to oneself and found in many psalms (Ps 42:5, 11; 43:5; 103:1-2; 104:1, 35; 116:7; 146:1). The self-address reflects an emotional response. you have: Grk. echō, pres. See verse 4 above. many: pl. of Grk. polus, adj. See verse 7 above. goods: n. pl. of Grk. agathos, adj. See the previous verse. laid up: Grk. keimai, pl. pres. pass. part., be set in a position; lay, set. The verb depicts the goods being laid in a place of storage for safekeeping. for: Grk. eis, prep., lit. "into." many: pl. of Grk. polus. years: pl. of Grk. etos, a time period of twelve months or one year. The rich man viewed his possessions as his pension plan. Lumby notes that the rich man ignores the advice of Solomon not to "boast about tomorrow" (Prov 27:1). take your ease: Grk. anapauō, pres. mid. imp., to refresh with rest, to take it easy. The verb depicts the cessation of labor and the enjoyment of leisure and the present tense stresses a continual devotion to the practice. In Jewish culture, rest was normally connected to the Sabbath, a day set apart for rest and worship. However, the verb implies taking every day as a Sabbath, which is contrary to the commandment to work six days out of the week (Ex 20:9; 23:12; Deut 5:13). The rich man's intention could find justification in the teaching of Hillel. A debate between the School of Hillel and the School of Shammai concerned the propriety of distinguishing between "secular" (profane) weekdays and "holy" days (i.e., Sabbath and feast days). A saying attributed to them is "Beth Shammai say: 'From the first day of the week prepare for the Sabbath; but Beth Hillel say: 'Blessed be the Lord, day by day'" (Beitza 16a). Hillel's philosophy was to treat every day as being lived "for the sake of heaven." Weekdays should have the same sanctity as the Sabbath. eat: Grk. esthiō, aor. imp., to consume food in the mouth. drink: Grk. pinō, aor. imp., to take in a liquid, to drink, usually of water or wine. be merry: Grk. euphrainō, pres. mid. imp., make glad or happy, be glad, even celebrate. Levine suggests the stated intention is a proper response to God's good gifts (128). These three verbs would be typically associated with the observance of a festival (cf. Deut 12:18; 14:26; 16:9-17), so the rich man's resolve was to treat life as one continual festival. However, the rich man's plan is built on an arrogant assumption of his own longevity while ignoring divine warnings (Prov 27:1; Sirach 11:18-19; cf. Jas 4:13-17). Some commentators point out that the rich man's philosophy is the same as the tenets of Epicureanism, a system of Hellenistic philosophy founded by Epicurus in late 4th century B.C. that focused on hedonistic pleasure. However, the philosophical point of view is much older than Epicurus as evidenced by Isaiah's reference to it in the 8th century B.C. In Scripture the focus on hedonism is a common failing of the rich who view their wealth as permanent security. 20 But God said to him, 'Fool! This night your soul is required from you; now to whom will it be what you prepared?' Reference: Job 27:8; Psalm 49:16-18; Jeremiah 17:11. But: Grk. de, conj. God: Grk. ho theos. See verse 6 above. said: Grk. legō, aor. See verse 1 above. to him: Grk. autos, personal pronoun; i.e., the rich man. The syntax does not necessarily denote a person revelatory conversation. Rather God makes the following heavenly pronouncement, which is directed at the rich man. Fool: Grk. aphrōn, adj., voc., not making use of common sense or ordinary intelligence, characteristic of one who fails to take account of various aspects before drawing a conclusion or adopting a course of action; senseless, foolish. This: Grk. houtos, demonstrative pronoun. night: Grk. nux, as a chronological period, sunset to sunrise, night. your: Grk. su, second person pronoun. soul: Grk. psuchē. See the previous verse. is required: Grk. apaiteō, pres., 3p-pl., to ask back, ask what is due, demand back. from: Grk. apo, prep. you: Grk. su. This clause is a warning of impending death. God as Creator of the soul life has the right to take it. Scripture affirms that God not only gives life but also causes death with accountability for life choices (Deut 32:39; 1Sam 2:6; Ezek 18:20; 33:8; Matt 12:36-37; Rom 2:12; 3:19; 14:12; 2Cor 5:10; Heb 9:27). now: Grk. de. to whom: Grk. tis, indefinite pronoun. will it be: Grk. eimi, fut. what: pl. of Grk. hos, relative pronoun. you prepared: Grk. hetoimazō, aor., put in a state of readiness; make ready, prepare. The phrase "what you prepared" alludes to the stored grain and goods. The question may imply that the rich man had no heirs to assume responsibility for the estate. The ambiguity of the estate settlement hints at a connection to the dispute by the two brothers in verse 13 above. Textual Note The verb "required" is actually third person plural and a few versions so translate "they demand" (AMPC, DLNT, NMB, YLT). Lumby poses the question, "Who are 'they?'" and answer that some say God (Job 27:8), and others say His death-angels (Ex 12:23; Job 15:21; 33:22). There is however no definite pronoun and the phrase is impersonal, as often occurs in Hebrew. 21 So is the one storing up for himself, and not being rich toward God." So is: Grk. houtōs, adv. used to introduce the manner or way in which something has been done or to be done; so, thus, in this manner, in this way or like this. the one: Grk. ho, definite article but used here as a demonstrative pronoun. storing up: Grk. thēsaurizō, pres. part., to store up, gather or save. The participle is used to stress a character quality. The verb refers back to the decision of the rich man to hoard his grain and goods. for himself: Grk. heautou, reflexive pronoun. Yeshua is not against saving (cf. 1Cor 16:2; 2Cor 12:14), but against selfishness. and: Grk. kai, conj. not: Grk. mē, adv. being rich: Grk. plouteō, pres. part., to possess material assets in abundance, to be rich or wealthy or have many resources. The verb is used here in a figurative sense of being "richly supplied" in spiritual blessings and virtues. toward: Grk. eis, prep. God: Grk. theos. See verse 6 above. "Being rich toward God" in general means doing things that are pleasing to God. Yeshua gives specific definition to this virtue in verses 31 and 33 below. Plummer comments that amassing wealth without reference to the God who bestows it is covetousness and covetousness is foolish. The Cares of Life, 12:22-34 22 And Yeshua said to his disciples, "Because of this I say to you, do not be anxious for your life, what you might eat; nor for the body, what you might wear. Reference: Matthew 6:25. And: Grk. de, conj. Yeshua said: Grk. legō, aor. See verse 1 above. to: Grk. pros, prep. The preposition again stresses face-to-face communication. his: Grk. autos, personal pronoun. disciples: pl. of Grk. mathētēs. See verse 1 above. Yeshua proceeds to repeat lessons he had previously given in the Sermon on the Mount. Because of: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The second usage applies here. this: Grk. houtos, demonstrative pronoun. The pronoun alludes to the conclusion stated in verse 21. I say: Grk. legō, pres. The first person stresses an authoritative pronouncement. to you: Grk. humeis, pl. second person pronoun; i.e., his disciples. do not: Grk. mē, adv. be anxious: Grk. merimnaō, pres. imp., 2p-pl. See verse 11 above. for your life: Grk. ho psuchē. See verse 19 above. The use of psuchē, which connects the preceding parable, stresses emotional well-being more than physical existence. The focus of worrying is about meeting one's needs. It is a level of fretting that begins to unsettle sleep and interfere with normal activities. Conversely, the admonition to quit worrying is not permission to avoid planning for the needs of life. what: Grk. tis, indefinite pronoun. you might eat: Grk. esthiō, aor. subj., 2p-pl. See verse 19 above. Worry in this matter is not about content of the menu, but having sufficient food to sustain life. Praying for daily bread (Luke 11:3) is a recognition of the daily need to buy food just for subsistence. nor: Grk. mēde, conj., negative particle used in escalation of negation; not, nor. for the body: Grk. ho sōma. See verse 4 above. what: Grk. tis. you might wear: Grk. enduō, aor. subj., 2p-pl., provide covering, to clothe and wear. Most people in ancient times did not have a reserve of clothing in a closet. Their only clothing might be what they wore, making it all the more precious. 23 For life is more than food, and the body more than clothing. Reference: Matthew 6:25. For: Grk. gar, conj. life: Grk. ho psuchē. See verse 19 above. is: Grk. eimi, pres. See verse 1 above. more than: Grk. pleiōn, adj., comparative form of polus ("much in number"); more excellent, very great, a greater than. food: Grk. ho trophē, that which is needed to nourish or sustain physical life; food, victuals. and: Grk. kai, conj. the body: Grk. ho sōma. See verse 4 above. more than: Grk. pleiōn. clothing: Grk. ho enduma, apparel, garment or clothing, especially the outer garment. Yeshua restates a principle given in the Sermon on the Mount. God is the author of life, and, since He gave life, which is priceless, surely we can trust him for the things of much less value. As Plummer notes He who gave the greater will not fail to provide the less. 24 Consider the ravens, because they do not sow nor reap; to which there is not a storeroom nor a granary, yet God feeds them. How much more you are valuable than the birds! Reference: Job 38:41; Psalm 147:9; Matthew 6:26. Consider: Grk. katanoeō, aor. imp., 2p-pl., to pay close attention to, to take a close look at, fix one's mind on. the ravens: pl. of Grk. ho korax (for Heb. oreb, Gen 8:7), the crow or raven, a large, black bird known for its intelligence and adaptability. The term occurs only here in the Besekh. The raven is included in a class of birds considered unclean because they are carrion eaters (Lev 11:14; Deut 14:14; Job 38:41). In the Bible, ravens are often associated with desolation and wilderness (Isa 34:11) but also with God's provision and care (cf. 1Kgs 17:4, 6). because: Grk. hoti, conj. See verse 15 above. they do not: Grk. ou, adv. sow: Grk. speirō, pres., 3p-pl., to broadcast seed on the ground, usually by hand, to begin the cultivation process. nor: Grk. oude, conj., negative particle that links a negative statement as complementary to a preceding negative; neither, not even, nor. reap: Grk. therizō, pres., 3p-pl., to bring in a crop, reap, harvest. to which: pl. of Grk. hos, relative pronoun. there is: Grk. eimi, pres. See verse 1 above. not: Grk. ou. a storeroom: Grk. tameion. See verse 3 above. In this context the term is used figuratively of a place to stockpile food. nor: Grk. oude. a granary: Grk. apothēkē. See verse 18 above. The mention of granary alludes to the fact that ravens do consume plant food, being omnivorous. yet: Grk. kai, conj. God: Grk. ho theos. See verse 6 above. feeds: Grk. trephō, pres., to fully develop because of being adequately nourished (HELPS); feed, nourish, or provide for. them: pl. of Grk. autos, personal pronoun. Yeshua alludes to references in the Tanakh of God providing carrion and plant food for ravens (Job 38:41; Ps 147:9). God's care for unclean birds is indicative of His love for the world. How much: Grk. posos, interrogative pronoun, how much, how great, how many. more: Grk. mallon, adv. of increase or additive to some aspect of activity, situation, or condition; (much) more. The phrase "how much more" introduces a kal v'chomer ("light and heavy") argument, corresponding to what philosophers call a fortiori reasoning. If A is true, then B must also be true. Kal v'chomer is the first of seven rules of hermeneutics compiled and taught by Hillel the elder (d. A.D. 10), who was president of the Sanhedrin when Yeshua was a child. you: Grk. humeis, pl. second person pronoun. The pronoun would refer first to the disciples, but application can also be made to the crowd. are valuable: diapherō, pres., 2p-pl. See verse 7 above. than the birds: pl. of Grk. ho peteinon, a warm-blooded animal with feathers and wings; a bird, whether clean or unclean. The term is usually modified with the phrase "of the air" to denote capability of flight (Luke 9:58; 13:19; Acts 10:12; 11:6). Humans are more valuable by virtue of being created in the image of God with the ability to have an eternal relationship with the Creator. 25 Now which of you being anxious is able to add a single hour on his life span? Reference: Matthew 6:27. Now: Grk. de, conj. which: Grk. tís, interrogative pronoun. See verse 5 above. of: Grk. ek, prep. See verse 6 above. you: Grk. humeis, pl. second person pronoun. being anxious: Grk. merimnaō, pres. part. See verse 11 above. is able: Grk. dunamai, pres. mid., the quality or state of being capable. to add: Grk. prostithēmi, aor. inf., to put to or to add to. The verb represents an Hebrew idiom denoting continuation, or repetition (Mounce). an hour: Grk. pēchus, lit. "cubit," but used here fig. of a short span of time (Mounce). on: Grk. epi, prep. his: Grk. autos, personal pronoun. life span: Grk. hēlikia, a stage of development, whether in temporal sense of lifespan or a corporal sense of stature, here the former. The term is derived from the Greek word hēlios, meaning "sun," which metaphorically relates to the concept of maturity or age, as the sun marks the passage of time. Plummer notes that hēlikia here means "age" (cf. John 9:21, 23; Heb. 11:11), and not "stature" is made clear from the context. It was prolongation of life that the anxiety of the rich fool failed to secure. Not many people give anxious thought of adding to their stature; but many persons do give anxious thought to the prolonging their age, whether great or small. Yeshua points out the reality that anxiety or worry is common to man, but also the futility of worry. Worry can accomplish nothing to remedy a negative situation. Worry is contrary to decisive planning. Yeshua addresses the common failing with advice not to allow negative feelings to take over their lives, but to replace faulty thinking with truth. 26 If then you are not even able to do the least thing, why worry about other things? Reference: Matthew 6:28a. This verse is only in Luke's narrative. If: Grk. ei, conj., a contingency marker that introduces a current real condition, or an assumption for the sake of argument; here the former; if, whether, though. then: Grk. oun, conj., may be used to (1) denote that what it introduces is the result of or an inference from what precedes, "so, therefore, consequently, accordingly, then;" or (2) resume a subject once more after an interruption, "so, as has been said" (BAG). The first meaning is intended here. you are not even: Grk. oude, adv. See verse 24 above. able to do: Grk. dunamai, pres. mid., 2p-pl. See the previous verse. the least thing: Grk. elachistos, adj., serves as a superlative of mikros, 'smallest,' hence 'to a lowest level or degree. The rhetorical question employs satire to liken adding an hour to one's life span as a "least thing." why: Grk. tís, interrogative pronoun. See verse 5 above. worry: Grk. merimnaō, pres. See verse 11 above. about: Grk. peri, prep. with an orientational aspect relating to being near or having to do with something; about, concerning. other things: n. pl. of Grk. ho loipos, remaining of what's left, other, rest of. Plummer suggests the "other things" refer to clothing, food, and other bodily necessities. Yet, the adjective would include all the things that people think are necessary to their happiness or well-being. 27 Consider the lilies, how they grow: they do not toil nor spin; but I say to you, not even Solomon in all his glory was clothed like one of these. Reference: 2Chroncles 9:3-6; Matthew 6:28-29. Consider: Grk. katanoeō, aor. imp., 2p-pl. See verse 24 above. the lilies: pl. of Grk. ho krinon, a variety of lily, a type of flowering plant known for its beauty and purity. The imagery of lilies would be familiar to Yeshua's audience as they were common in Israel's landscape. The lily was the model for the flowers that adorned the golden menorah in the Tabernacle (Ex 25:31, 33; 37:17, 19). how: Grk. pōs, adv. See verse 11 above. they grow: Grk. auxanō, pres., to cause to become greater in extent or amount, to become greater in the sense of physical maturity. they do not: Grk. ou, adv. toil: Grk. kopiaō, pres., may mean (1) experience fatigue as a result of exertion; become weary or tired; or (2) engage in fatiguing activity, working hard, toil. The second meaning is intended here. nor: Grk. oude, adv. See verse 24 above. spin: Grk. nēthō, pres., to spin, as in spinning cloth (cf. Ex 35:25). Yeshua states the obvious that plants not having souls are incapable of thought that produces action. Lilies grow, as do all plants, by the processes of photosynthesis, respiration and transpiration instilled by the Creator. but: Grk. de, conj. I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun. not even: Grk. oude, adv. See verse 24 above. Solomon: Grk. Solomōn, which transliterates Heb. Shelomoh, a personal name meaning "his peace." Solomon was the tenth son of David and the fourth son of Bathsheba (2Sam 5:14; 1Chr 3:5). He became the third king of Israel by the expressed will of God (1Kgs 1:29-30) and reigned forty years, c. 970-930 B.C. (1Kgs 11:42). in: Grk. en, prep. all: Grk. pas, adj. his: Grk. autos, personal pronoun. glory: Grk. ho doxa, glory, honor, splendor, or majesty. was clothed: Grk. periballō, aor. mid., to cover around, especially to throw an article of clothing around one's self; put on. like: Grk. hōs, adv. with the primary function of connecting narrative components, and used here for comparative purpose with a pattern or model in mind. one: Grk. heis, adj., the numeral one. of these: pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. The pronoun refers to the lily. Lumby suggests that the comparison alludes to the ostentatious display of wealth witnessed by the Queen of Sheba (1Kgs 10:4-7; 2Chr 9:3-6). However, the mention of clothing properly refers to the royal clothing of blue and scarlet worn by a king (cf. 2Sam 1:24; Esth 8:15; Isa 63:1). 28 But if God thus clothes the grass in the field, existing today, and tomorrow being thrown into a furnace, how much more you, O you of little faith! Reference: Psalm 103:15; Matthew 6:30. But: Grk. de, conj. if: Grk. ei, conj. God: Grk. ho theos. See verse 6 above. thus: Grk. houtōs, adv. See verse 21 above. clothes: Grk. amphiennumi, pres., to clothe, dress, put on. the grass: Grk. ho chortos, green growth, here associated with a field or meadow grass. in: Grk. en, prep. the field: Grk. ho agros, a country area or open space used mainly for agriculture; farm, field. existing: Grk. eimi, pres. part. See verse 1. A number of versions render the verb as "living" or "is alive," which is not scientifically correct. Only animals and humans "live," but plans grow. Some versions offer the translation "is here" (CEV, GNT, LEB, NET, NIV, OJB, TLV). today: Grk. sēmeron, adv., now, this day, today. and: Grk. kai, conj. tomorrow: Grk. aurion generally means the next day, tomorrow, but also may lack a nocturnal interval and mean soon, in a short time (cf. 1Cor 15:32). being thrown: Grk. ballō, pres. pass. part., cause movement toward a position, which may be used of a vigorous action and be translated as "cast, throw or hurl," or of a more subdued action and be translated as "put, place, lay or bring" (BAG). The first usage applies here. into: Grk. eis, prep. a furnace: Grk. klibanos, a clay device for baking bread, with focus on the heating procedure; furnace, oven. Plummer comments that wood being scarce in the land of Israel, grass was commonly used as fuel. how much: Grk. posos, interrogative pronoun. See verse 24 above. more: Grk. mallon, adv. See verse 24 above. Yeshua employs another kal v'chomer argument. you: Grk. humeis, pl. second person pronoun. O you of little faith: pl. of Grk. oligopistos, voc., having little confidence or trust. Yeshua uses the term to refer to his disciples in three other circumstances - when they thought they would perish in a storm (Matt 8:26), when Peter was distracted from walking on the water (Matt 14:31) and when the disciples had forgotten to take bread on an outing and worried over having enough to eat (Matt 16:8). In Hebrew thought faith is not just believing that something is true. The Heb. root aman means to be reliable or faithful. Yeshua is encouraging his disciples to be faithful, but at the same time to remember the truth of Habakkuk 2:4, which is in the LXX is rendered as "the righteous will live by my faith." In other words, we live by God's faithfulness. Worry is detrimental to one's confidence in God's providential care. 29 And you do not seek what you might eat and what you might drink, and do not be unsettled in mind. Reference: Matthew 6:31. And: Grk. kai, conj. you: Grk. humeis, pl. second person pronoun; used of Yeshua's disciples. do not: Grk. mē, adv. See verse 4 above. seek: Grk. zēteō, pres. imp., 2p-pl., may mean (1) be on the search for in order to find someone or something one has difficulty in locating; (2) search for ways to satisfy an interest; (3) have an interest in; or (4) press for. The third meaning applies here. what: Grk. tis, indefinite pronoun. you might eat: Grk. esthiō, aor. subj., 2p-pl. See verse 19 above. and: Grk. kai. what: Grk. tis. you might drink: Grk. pinō, aor. subj., 2p-pl. See verse 19 above. and: Grk. kai. do not: Grk. mē. be unsettled in mind: Grk. meteōrizomai, pres. mid. imp., 2p-pl., literally means "suspended in midair," and is the root of the English term "meteor" (HELPS); thus be in a state of stressful uncertainty. The verb occurs only here in the Besekh. The exhortation of this verse is about priorities, the main focus of one's life. Yeshua does not advocate the adoption of an ascetic lifestyle. 30 For all these things the nations of the world eagerly seek; but your Father knows that you have need of these things. Reference: Matthew 6:32. For: Grk. gar, conj. See verse 12 above. all: pl. of Grk. pas, adj. See verse 7 above. these things: n. pl. of Grk. houtos, demonstrative pronoun. The opening phrase refers to food and clothing and other things viewed as necessities. the nations: pl. of Grk. ho ethnos, humans belonging to a people group as defined by language and culture; nation, people. In the LXX ethnos generally translates Heb. goy (pl. goyim), "community, nation, people," first in Genesis 10:5. The plural form of ethnos is generally used to mean non-Israelite peoples or Gentiles. of the world: Grk. ho kosmos, world, has a variety of uses in the Besekh and other Jewish literature, including (1) the orderly universe; (2) the earth as the place of habitation; (3) the inhabitants of the earth; and (4) representative of people and values opposed to God. In the LXX kosmos occurs five times for Heb. tsaba, the "hosts of heaven and earth," i.e., the stars (Gen 2:1; Deut 4:19), but the meaning of kosmos as "the world of mankind" is only found in Apocryphal writings (Wis., 2nd Macc., 4th Macc.). Here kosmos is used to refer to peoples and territory in contradistinction to Israel. eagerly seek: Grk. epizēteō, pres., 3p-pl., may mean (1) try to find something; look for; search for; or (2) show strong interest in that motivates an urgent pursuit; seek, want. The second meaning applies here. Plummer observes that the heathen seek anxiously after all these things, because they know nothing of God's providential care. but: Grk. de, conj. your: Grk. humeis, pl. second person pronoun. The plural form stresses the people of Israel in contrast to the nations of the world. Father: Grk. ho patēr, normally of a male parent or ancestor, but here in reference to God, which emphasizes both his activity as creator and sustainer. The use of "Father" alludes to God's special covenantal relationship with Israel, "His son" (Ex 4:22; Hos 11:1; cf. Deut 1:31; 8:5; 32:6; Ps 103:13; Isa 43:6; 63:16; 64:8; Jer 3:19; 31:9; Hos 1:10: Mal 1:6). While Jews recognized the God of Israel as the "father" of mankind in the sense of creator (Acts 17:28; Josephus, Ant. IV, 8:24), the capitalized "Father" in the Besekh continues the Jewish covenantal meaning. knows: Grk. oida, perf., to know in an objective sense, to have information about; also to have discernment about, to grasp the significance of the information received. The perfect tense stresses complete certainty. that: Grk. hoti, conj. See verse 15 above. you have need: Grk. chrēzō, pres., 2p-pl., experience the lack of something; need. of these things: n. pl. of Grk. houtos. God's knowledge of human need leads to His providential provision. Indeed God blesses the righteous and the unrighteousness with the basic necessities for sustaining life on earth, sunshine and rain (Matt 5:45). David testified, "I have been young and now I am old, yet I have not seen the righteous forsaken or his descendants begging bread. 26 All day long He is gracious and lends" (Ps 37:25-26). 31 Rather seek His Kingdom, and these things will be added to you. Reference: Matthew 6:33. Rather: Grk. plēn, conj. used at the beginning of a sentence, serving either to restrict, or to unfold and expand what has preceded, here the latter. seek: Grk. zēteō, pres. imp., 2p-pl. See verse 29 above. His: Grk. autos, personal pronoun; the Father. Kingdom: Grk. ho basileia, kingdom, sovereignty, or royal power, and used here to refer to the royal reign of God or kingdom of God as announced by the Hebrew prophets (e.g. Isa 9:7; Dan 7:27) and Yeshua. In Scripture the concept of God's kingly rule is only presented in connection with the Israelite monarchy, not any Gentile ecclesiastical organization. Even in the eschatological kingdom the ruler will be a Jewish descendant of David (Jer 23:5; 33:15; Ezek 34:23-24; 37:24-25; Hos 3:5; Zech 12:7-10). For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43. "Seeking" God's kingdom would be a natural cooperation with the petition "Your kingdom come" (Luke 11:2). The command "to seek" does not intend a passive waiting for God to do something, but implies endeavoring to make citizens of God's Kingdom (disciple-making), and as salt and light (Matt 5:13-14) promoting Kingdom values in the community. and: Grk. kai, conj. these things: n. pl. of Grk. houtos, demonstrative pronoun; referring to the necessities of life. will be added: Grk. prostithēmi, fut. pass. See verse 25 above. to you: Grk. humeis, pl. second person pronoun. Yeshua promises not just the provision of basic necessities as food and clothing, but a multiplication or compounding of blessings. Life devoted to the Kingdom of God yields eternal riches (cf. Matt 5:12; Luke 6:23). 32 Do not be afraid, little flock, because your Father delighted to give you the kingdom. Do not: Grk. mē, adv. be afraid: Grk. phobeomai, pres. mid. imp. See verse 4 above. The present imperative stresses "do not continue fearing." little: Grk. mikros, adj., voc. See verse 26 above. The adjective stresses the number of disciples in contrast to the tens of thousands in the multitude (verse 1 above). flock: Grk. poimnion, voc., a flock, especially of sheep. The people of God are often likened to a flock of sheep in Scripture (Ps 77:20; 78:52; 100:3; Isa 40:11; Ezek 34:2; Mic 7:14; Zech 9:16; John 10:16; 1Pet 5:2-3). because: Grk. hoti, conj. See verse 15 above. your: Grk. humeis, pl. second person pronoun. Father: Grk. ho patēr. See verse 30 above. delighted: Grk. eudokeō, aor., may mean (1) consider beneficial and therefore worthy of choice, decide, resolve; or (2) take delight in or with something or someone, be delighted, be well pleased. The second meaning is intended here. to give: Grk. didōmi, aor. inf., to give, used in a wide variety of situations, often with the focus on generosity. you: Grk. humeis. the kingdom: Grk. ho basileia. See the previous verse. Yeshua gives the Kingdom of God to those who seek it, including all the benefits of citizenship in the Kingdom. 33 "Sell your possessions and give to charity; make yourselves money-bags not wearing out, an unfailing treasure in heaven, where a thief does not come near nor a moth destroy. Reference: Matthew 19:21. Sell: Grk. pōleō, aor. imp., 2p-pl. See verse 6 above. your: Grk. humeis, pl. second person pronoun. possessions: Grk. huparchō, pl. pres. part. See verse 15 above. The plural participle lit. represents "the things being possessed." The command anticipates the instruction that Yeshua will give the rich young ruler (Luke 18:22). Meyer contends this command does not necessarily apply to all believers, but was intended especially for the apostles so that they might be fully devoted to their ministry. Yet early disciples took the command to heart and regarded their property as a stewardship responsibility to benefit the community of faith (cf. Acts 2:44-45; 4:32; 5:2; Gal 6:10). The principle here is that disciples must not be so attached to their possessions as to be unwilling to part with them according to divine direction. and: Grk. kai, conj. give: Grk. didōmi, aor. imp., 2p-pl. See the previous verse. Geldenhuys interprets the aorist imperative to mean "give" again and again, every time that God brings one into touch with cases of need. to charity: Grk. eleēmosunē, merciful disposition, regard for the needs of others; benevolence, kindness, charity, specifically gifts of alms. The practice of almsgiving to help the poor was an important principle in Jewish culture. Indeed every synagogue had a charity box for collecting donations. Mercy in the form of charity was viewed as an act of righteousness because it conformed to the Torah standard of caring for the poor (Lev 19:15; Deut 15:7-11; 24:12-15). make: Grk. poieō, aor. imp., 2p-pl. See verse 4 above. yourselves: pl. of Grk. heautou, reflexive pronoun. money-bags: pl. of Grk. ballantion, a bag used for carrying money; money-bag or purse. The bag was typically made of leather or cloth and was an essential accessory for travelers and merchants. The use of a money bag was a practical necessity in a society where commerce and trade were conducted with physical currency. not: Grk. mē, adv. wearing out: Grk. palaioō, pl. pres. pass. part., consign to obsoleteness, become antiquated or old. In the LXX the verb is used of things worn out by time and use (Deut 8:4; 29:5; Josh 9:5; Neh 9:20; Isa 50:9; 51:6). an unfailing: Grk. anekleiptos, adj., unfailing, unceasing. The adjective describes what will not give out, cease or fail to perform (HELPS). The adjective occurs only here in the Besekh. treasure: Grk. thēsauros, may mean (1) the place where something is kept, whether a treasure box or chest or a storehouse, storeroom; (2) that which is stored up, treasure. The second meaning applies here. in: Grk. en, prep. heaven: pl. of Grk. ho ouranos refers to the area above the earth that encompasses three "heavens" (Ps 148:1-4). In the LXX ouranos translates Heb. term hashamayim, which is plural in form ("the heavens"), but generally translated as singular (cf. Gen 1:1, 8). The consistent use of the plural form for "heaven" is thought to signify completeness, yet different activities and places are associated with hashamayim. In terms of direction from the surface of the earth the first heaven is the atmosphere in which birds fly (Gen 1:20; Rev 19:17). The second heaven is interstellar space (Gen 1:1, 8; Matt 24:29) and the third heaven is the location of the throne of God and the home of angels (1Kgs 8:30; 2Cor 12:2). The third heaven is intended here. where: Grk. hopou, where, in what place. Use of the adverb implies a specific location. a thief: Grk. kleptēs, thief, one who steals, one who violates the eighth commandment (Ex 20:15; Deut 5:19). The Greek word includes the sense of stealth. Thievery was a pervasive problem in the ancient world (Matt 24:43; Eph 4:28; 1Pet 4:15). does not: Grk. ou, adv. come near: Grk. eggizō, pres., come or draw near, approach. Thieves cannot inherit the kingdom of God (1Cor 6:10), so thievery in heaven in not possible. nor: Grk. oude, conj. See verse 24 above. a moth: Grk. sēs, moth, although it is the larvae of the moth that eats clothing (cf. Job 4:19). destroy: Grk. diaphtheirō, pres., to destroy, corrupt or ruin. Here the verb depicts the consumption of cloth by the moth. God would not permit harmful pests to infest heaven so there is no danger to the white robes worn by heaven's residents (Rev 3:4-5). The imagery here depicts almsgiving or giving to help the poor as equivalent to "lending to God" (Prov 19:17), an investment in heavenly stock that will pay dividends in eternity (Ps 112:9; Luke 18:22). Almsgiving not only supplies needs but overflows into "many thanksgivings to God" (2Cor 9:12). Stern observes that Yeshua is not against having wealth but against making wealth the be-all and end-all of life. John Wesley in his sermon The Use of Money (1744) offered the wise advice "Gain all you can…save all you can…and give all you can." God gave His best for our good. Disciples of Yeshua are called to imitate the generosity of God. 34 For where your treasure is, there also your heart will be. Reference: Matthew 6:21. For: Grk. gar, conj. where: Grk. hopou, adv. See the previous verse. your: Grk. humeis, pl. second person pronoun. treasure: Grk. thēsauros. See the previous verse. is: Grk. eimi, pres. See verse 1 above. there: Grk. ekei, adv. See verse 18 above. also: Grk. kai, conj. your: Grk. humeis. heart: Grk. ho kardia, the pumplike organ of blood circulation, used as metaphorically of selfhood or the combination of character, emotion, intelligence and the will. will be: Grk. eimi, fut. mid. This axiomatic statement is an indicator of a person's devotion to God (obeying the first commandment) and concern for the neighbor (obeying the second commandment). People generally invest their money in things of importance to them. Disciples of Yeshua give sacrificially because the Kingdom of God has first priority. Geldenhuys observes that if one's real wealth is in God and in the eternal things, one will be heavenly-minded, no matter whether one is rich or poor in material possessions. Parable of the Watchful Servant, 12:35-48 35 "Let your loins be girded about, and your lamps burning. Reference: Exodus 12:11; 1Kings 18:46; 2Kings 4:29; 9:1; Job 38:3; 40:7; Proverbs 31:17; Jeremiah 1:17. Let your: Grk. humeis, pl. second person pronoun. loins: pl. of Grk. osphus, the pubic area of the body, waist, hips, loins. Most modern versions obscure the obvious sexual reference of the Hebrew idiom. be: Grk. eimi, pres. imp., 3p-pl. See verse 1 above. girded about: Grk. perizōnnumi, pl. perf. pass. part., to fasten garments securely with a belt, gird about, especially for the sake of modesty. In ancient Near Eastern culture, the loins were seen as the center of strength and generative power. Girding one's loins was a common expression that meant to prepare oneself for action or battle upon divine direction (Ex 12:11; 2Kgs 4:29; 9:1). The "girding of loins" is especially noted of the Judges who led the fight against Israel's enemies (Jdg 3:16; 18:11, 16) or other notable Israelite warriors (2Sam 20:8; 22:40). The practice is also noted of the priests who served God at the altar (Ex 38:42; 1Sam 2:18), as well as Elijah (1Kgs 18:46; 2Kgs 1:8). Conversely, the verb is also used in reference to girding on sackcloth as a sign of lamentation or mourning (2Sam 3:31; Isa 3:24; 15:3; Jer 4:8; 6:26; 49:3). In this imagery physical readiness often parallels readiness for spiritual warfare (cf. Ps 18:32-34; Eph 6:14). and: Grk. kai, conj. your lamps: pl. of Grk. ho luchnos, an oil-fed portable vessel for providing light. In the first century the term referred to small oil and wick lamps used in household dwellings. burning: Grk. kaiō, pl. pres. mid. part., to ignite or cause to be on fire. The present tense emphasizes continuous action. Yeshua had called his disciples the light of the world (Matt 5:14; cf. Php 2:15) and so provide redemptive influence to those dwelling in spiritual darkness. This mixing of metaphors is intended to emphasize being models of readiness. 36 And you be like men waiting for their master when he returns from the marriage feast, so that having come and having knocked immediately they might open the door to him. Reference: Matthew 25:10-11; Luke 13:25. And: Grk. kai, conj. you: Grk. humeis, pl. second person pronoun; the disciples. be like: pl. of Grk. homoios, adj., like, similar to, resembling, of equal rank. men: pl. of Grk. anthrōpos. See verse 8 above. waiting for: Grk. prosdechomai, pl. pres. mid. part., may mean (1) to receive to oneself in a kindly mode, welcome; or (2) to look forward to in a receptive frame of mind, to wait for. The second meaning applies here. their: pl. of Grk. heautou, reflexive pronoun; lit. "of themselves." master: Grk. ho kurios may mean either (1) 'one in control through possession,' and therefore owner or master; or (2) 'one esteemed for authority or high status,' thus lord or master. The first meaning applies here. when: Grk. pote, adv., temporal particle; when, at last. he returns: Grk. analuō, aor. subj., to return or depart. The verb depicts the idea of separation taking place when something is loosed and is reflected in the sense of departure from a locality. Nicoll says that the figure of returning is taken from sailors making the return voyage to the port from which they had sailed. from: Grk. ek, prep. See verse 6 above. to the marriage feast: pl. of Grk. gamos can mean marriage or wedding celebration. The plural form could refer to the several acts involved in consummating the marriage or the seven days of feasting (cf. pl. form used in Matt 22:2-4; 25:10; Luke 14:8). However, the word does not strictly mean "wedding" as the term is used in modern culture. The Jewish marriage process did not involve a lengthy ritual wedding with the exchanging of vows as occurs in Western civilization. The wedding ceremony, if there was one, might have consisted of sharing a cup of wine and presenting the marriage contract. Local custom and the wishes of the parents often dictated the elements to the ceremony. Rabbis did not officiate at weddings nor was there an exchange of vows. The father of the bride would simply place his daughter's hand in the hand of the groom and declare she was his to take (Tobit 7:13). Marriage was then finalized by the groom taking the bride into a room (huppah) or his house for consummation, called nisuin. The wife has left her father's authority and now belongs fully to her husband. Marriage feasts were common in ancient times and generally lasted a week (Gen 29:27; Tobit 11:19), while the bridal days extended over a full month in order to receive gifts. When a family marriage feast is mentioned elsewhere in Scripture it was held at the home of the bride (Jacob, Gen 29:22; Samson, Jdg 14:17; and Tobias, Tobit 8:19). Royal wedding feasts were held at the king's palace (Esth 2:18; Matt 22:2). See my web article Marriage in Ancient Israel. Gill offers the unfortunate interpretation of likening the mention of a wedding feast here with the Dispensational doctrine of the marriage supper of the Lamb (Rev 19:7-9) in which Yeshua will descend from heaven, take the saints to himself and return to heaven to share the marriage supper. Gill's interpretation flies in the face of the fact that the book of Revelation does not locate the marriage banquet of the Lamb in heaven, during the great tribulation or during any period associated with the seventieth week of Daniel. Revelation does not even describe the actual conduct of the feast or imply that the event occurs before the glorious return of Yeshua. The context of the angelic announcement and invitation to participation in the marriage supper clearly anticipates the union of the Bride of the Messiah that will occur after the glorious coming of the Messiah to earth (cf. Mark 13:24-27; Luke 13:29; 21:25-28; 22:14-16, 29-30; 1Th 4:14-17). There is no mention or description of the groom (Yeshua) fetching his bride from her home (earth) to take her to his home (heaven). When Yeshua returns it is to establish his Kingdom on the earth, not to take Christians back to heaven to party while people on the earth, especially the Jews, are suffering. Scripture simply does not report this repugnant scenario. so that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that. having come: Grk. erchomai, aor. part., 'to come' or arrive, with focus on a position from which action or movement takes place or 'to go' with the focus on the goal for movement; here the former. and: Grk. kai. having knocked: Grk. krouō, aor. part., to knock to gain admittance. immediately: Grk. eutheōs, adv., immediately, forthwith, or right away. The adverb is a dramatic device that energizes the narrative, often shifting the reader's attention to another scene. they might open the door: Grk. anoigō, aor. subj., 3p-pl., to open, generally used of doors and objects or fig. of furnishing an opportunity. to him: Grk. autos, personal pronoun; the master. Plummer suggests that the marriage anecdote is a condensation of the Parable of the Ten Virgins (Matt 25:1), but since that parable is part of the Olivet Discourse, the marriage feast analogy here can only anticipate the later parable. Different than the Olivet parable is that here the master is not the bridegroom. The wedding feast that the master had been attending was that of a friend. This story is actually not about the marriage feast, but its focus on the servants of the master provides the basis for an exhortation on readiness. 37 Blessed are those servants whom the master having come will find watching. Truly I say to you that he will gird himself, and have them recline, and having come near will serve them. Reference: Revelation 3:20-21. Blessed are: Grk. makarios, adj., possessing the favor of God, that state of being marked by fullness from God; blessed one (Zodhiates). In Hebrew culture a "blessing" is a purposeful endowment (cf. Gen 1:28), ordinarily transmitted from the greater to the lesser. Blessedness can never be self-imposed nor come by accident. The only source of true blessing is from God. those: pl. of Grk. ekeinos, demonstrative pronoun typically used to refer to a noun (person or thing) immediately preceding in the Greek text; that, that one there. servants: pl. of Grk. ho doulos, properly someone who belongs to another without any ownership rights of their own; servant, slave. The term often occurs in Scripture in reference to household servants (first in Gen 20:14). whom: pl. of Grk. hos, relative pronoun. See verse 1 above. the master: Grk. ho kurios. See the previous verse. having come: Grk. erchomai, aor. part. See the previous verse. will find: Grk. heuriskō, fut., to discover or find something, especially after searching. watching: Grk. grēgoreō, pl. pres. part., be fully awake, to be on he alert, be watchful. The Greek verb depicts being awake as a sentry who keeps his eyes open while he is on duty. Truly: Grk. amēn ("ah–mayn") reflects a strong affirmation, meaning "so let it be" or "truly." In the LXX amēn transliterates the Heb. 'amen ("ah–mayn"), which means "it is true, so be it, or may it become true," first in Numbers 5:22. The word amēn reflects a Hebraic conviction that God's words were to be reverently received. In typical Jewish usage the singular amēn points to something previously said (Stern 26). However, Yeshua sometimes uses "amen" to introduce a declaration as here (e.g., Matt 8:10; 11:11; 16:28; 17:20; 19:23; 21:21; 24:2; 25:12, 45; 26:21). Similar usage does occur in the Tanakh with the Hebrew term 'amen (1Kgs 1:36; Jer 28:6). I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; the disciples. that: Grk. hoti, conj. See verse 15 above. he will gird himself: Grk. perizōnnumi, fut. mid. See verse 35 above. The subject of the verb is the master. and: Grk. kai, conj. have them: pl. of Grk. autos, personal pronoun. recline: Grk. anaklinō, fut., cause to recline in order to eat. Some versions add "at table" to stress the point of eating. and: Grk. kai. having come near: Grk. parerchomai (from para, "beside," and erchomai, "to come"), aor. part., to move spatially from one position to another and may mean either (1) to go past or pass by, (2) or to come near, come forward, arrive. The second meaning applies here. will serve: Grk. diakoneō, fut., to serve, especially in meeting of personal needs or attending to in some practical manner. them: pl. of Grk. autos; i.e., the servants. The described action of the master upon return to his house would be totally unexpected. The three action verbs would not ordinarily be performed by a master on behalf of his servants. In contrast to the household "masters" with whom the apostles might have been acquainted Yeshua asserted that he came to serve (Matt 20:28; Mark 10:45). The entire saying of this verse has a figurative meaning apart from the parable. The "servants" are the disciples and the "master" is Yeshua. The verbal clause would then appear to hint at the last supper when Yeshua "girds" himself with a towel and takes on the role of a servant to wash the feet of his disciples (John 13:5). After the Second Advent Yeshua and his disciples will recline in a great banquet that includes the patriarchs (Matt 8:11; 26:29). 38 And if he comes in the second watch, or even in the third watch, and finds them thus, blessed are those servants. Reference: Mark 13:35. And if: Grk. kan, conj., a contingency particle setting the stage for consideration of additional possibility; and if, even if, though. he comes: Grk. erchomai, aor. subj. See verse 36 above. The subject of the verb is the master in the previous two verses who is returning from the marriage feast. in: Grk. en, prep. the second watch: Grk. ho deuteros, adj., second, whether second in a series or as a temporal reference. or even: Grk. kan. in: Grk. en. the third: Grk. ho tritos, adj., third in a serial sense. watch: Grk. phulakē may mean (1) a place for detaining a law-breaker; (2) a sentry station with guards; or (3) a period of time for mounting a guard, watch. The third meaning applies here. The mention of "watch" refers to the practice of providing a guard detail, whether at a prison or on the city walls. The earlier Greeks divided the night commonly into three parts (so LSJ). Previously to the exile the Israelites also divided the nighttime into three watches: the beginning of the watches (Lam 2:19), the middle watch (Jdg 7:19), and the morning watch (Ex 14:24). By the first century they had adopted the Roman system of dividing the same period of time into four watches (cf. Matt 14:25; Mark 6:48; 13:35). The watch period ran from sundown to sunrise, approximately 6:00 PM to 6:00 AM, with three hours per watch. The first watch is not mentioned, because the master was at the wedding-feast during that time. The master's return home from the feast cannot be predicted, so the second and third watches are suggested as possible times of return. and: Grk. kai, conj. finds them: Grk. heuriskō, aor. subj. See the previous verse. thus: Grk. houtōs, adv. See verse 21 above. blessed are: Grk. makarios, adj. See the previous verse. those servants: pl. of Grk. ekeinos, demonstrative pronoun. See the previous verse. The servants are blessed because of what the master will do for them upon his return. 39 "But know this, that if the master of the house had known at what hour the thief was coming, he would not have allowed his house to be breached. Reference: Matthew 24:43. But: Grk. de, conj. know: Grk. ginōskō, pres. imp., 2p-pl. See verse 2 above. this: Grk. houtos, demonstrative pronoun. See verse 4 above. The pronoun points to the declaration that follows. that: Grk. hoti, conj. See verse 15 above. if: Grk. ei, conj. See verse 26 above. the master of the house: Grk. ho oikodespotēs (from oikos, "house" and despotēs, "lord, master"), someone who has authority and responsibility over the domestic affairs and the people within the household. This term does not occur in the LXX, but corresponds to the Heb. ba'al (lord, master, owner, ruler, Ex 21:28; 22:11; Isa 16:8). This man is not the "lord/master" mentioned in verses 36-37 above. had known: Grk. oida, plperf. See verse 30 above. The pluperfect tense denotes action in the past that is complete. at what: Grk. poios, interrogative pronoun in reference to a class or kind, of what kind? of what sort? hour: Grk. hōra. See verse 12 above. the thief: Grk. ho kleptēs. See verse 33 above. was coming: Grk. erchomai, pres. See verse 36 above. The present tense here projects action into the future. Yeshua seems to mix his metaphors by introducing the figure of a thief. Before the previous Hanukkah Yeshua had used the thief metaphor of Satan who seeks to steal, kill and destroy (John 10:10). Now the mention of a thief has a different purpose. Plummer suggests that the expression "thief coming " is proverbial for unexpected events, but Geldenhuys and some other commentators associate the "thief coming" with the master in verse 35 returning and the coming of the Son of Man mentioned in the next verse. he would: Grk. an, disjunctive particle. See verse 8 above. not: Grk. ou, adv. have allowed: Grk. aphiēmi, aor. See verse 10 above. Here the verb is used in the permissive sense of let, allow or tolerate. The subject of the verbal clause is the steward. his: Grk. autos, personal pronoun. house: Grk. ho oikos, house, home or household, here of the structure for habitation. to be breached: Grk. diorussō, aor. pass. inf., to "dig through" in reference to a burglar's activity. The verb alludes to the sun-dried brick construction of walls. Many versions have "broken into." "Breached" is a preferred translation since it means to create a gap or opening in a wall and allows the verse to end without a preposition. The verb could also be translated as "burgled," because such is the intent of the thief. While Yeshua presents the hypothetical scenario as a parable, it could have been based on an actual event that was the news of the day. The implication is that the master of the house was most likely asleep. So, he would naturally be surprised if a thief dug through the wall of his house to get at his valuable possessions (cf. Matt 6:19). Yeshua explains the point of his parabolic saying in the next verse. Textual Note The Majority Text and the Textus Receptus inserts the verb "he would have watched," which is found in a number of versions (ASV, BRG, DARBY, ISV, JUB, KJV, MEV, NKJV, NMB, RGT, WEB, YLT). However, the verb is absent from the earliest manuscript, p75 (early 3rd c.), the original form of Sinaiticus (4th c.), the Old Syriac (3rd c.), Coptic (3rd-6th c.), Armenian (4th/5th c.) and Tertullian (3rd c.). Copyists clearly assimilated the verb from Matthew 24:43 to Luke. Metzger observes that there is no good reason that would account for the deletion of the verb had it been present originally in Luke. Thus, modern Greek texts (Nestle-28 and UBS-5) omit the verb. 40 And you be ready, because the Son of Man comes in the hour you do not expect." Reference: Daniel 7:13-14; Matthew 24:44; Mark 13:32. And: Grk. kai, conj. you: Grk. humeis, pl. second person pronoun; used of the disciples. be: Grk. ginomai, pres. mid. imp., to transfer from one state to another, and here means become or come to be. The verb stresses continual human effort. ready: pl. of Grk. hetoimos, adj., being prepared or waiting in readiness. The adjective indicates being ready because the necessary preparations are done, or are sure to happen as needed (HELPS). The clause emphasizes personal maintenance of a "state of grace," i.e., one's spiritual condition and a right relationship with God. There should be no unforgiven sins that would prevent a verdict of "well done good and faithful servant" (Luke 19:17). because: Grk. hoti, conj. See verse 15 above. the Son: Grk. ho huios. of Man: Grk. ho anthrōpos. See verse 8 above for this divine title. Again Yeshua associates the title with his glorious revelation at the end of the age. comes: Grk. erchomai, pres. mid. See verse 36 above. The present tense is used here of an anticipated future event. in the hour: Grk. ho hōra. See verse 12 above. you do not: Grk. ou, adv. expect: Grk. dokeō, pres., 2p-pl., the basic idea of receptivity and hence attractiveness to the intellect appears throughout the verb's usage, which may mean to entertain an idea or form an opinion about something on the basis of what appears to support a specific conclusion; think, expect. The Talmud has a relevant Jewish proverb, "Three come unawares: the Messiah, a found article and a scorpion" (Sanhedrin 97a). Yeshua will have more to say about this matter in the Olivet Discourse (Chap. 21). Like a thief coming to break into a house the Day of the Lord and the Second Coming will occur at an unexpected moment (cf. 1Th 5:2; 2Pet 3:10; Rev 3:3; 16:15). The concept of the "unexpected hour" does not mean that Yeshua may come at any moment without regard to unfulfilled prophecies. Such an assumption impugns the integrity of God. See my article Prophecies of the Last Days. 41 Then Peter asked, "Lord, do you address this parable to us, or also to all?" Reference: Matthew 24:43-51; Mark 13:37. Then: Grk. de, conj. Peter: Grk. ho Petros, personal name meaning "a small stone" (Abbot-Smith). Petros translates the Hebrew name Kêpha ("rock"), a loanword in Hebrew (BDB 495). Peter's birth name was Simon (Luke 4:38). Peter first met Yeshua in the Winter of A.D. 26/27 in Judea (John 1:40-41), whereupon Yeshua announced that Simon would in the future be known as Kêpha (John 1:42). See the explanatory note there. Even though Yeshua gave him a new name he only used "Simon" in directly addressing him (Luke 7:40; 22:31). For a review of Simon's life and ministry see my article Simon Peter: Fisherman-Apostle. asked: Grk. legō, aor., See verse 1 above. The following question of Peter is peculiar to Luke's narrative, but it reveals Peter's focus to get answers for himself (cf. Matt 15:15; 17:4; 18:21; John 6:68; 13:6; 21:20-23). Lord: Grk. kurios, voc. See verse 36 above. Peter addressed Yeshua with the title in recognition of his authority and leadership. do you address: Grk. legō, pres. this: Grk. houtos, demonstrative pronoun. parable: Grk. parabolē. See verse 16 above. to: Grk. pros, prep. See verse 1 above. us: Grk. hēmeis, pl. first person pronoun. or: Grk. ē, conj. also: Grk. kai, conj. to: Grk. pros. all: pl. of Grk. pas, adj. See verse 7 above. Peter apparently wonders whether this teaching is intended only for disciples, but the answer is given in Mark 13:37, "Now what I say to you I say to all, 'Keep watching!'" 42 And the Lord asked, "Who then is the faithful and sensible steward, whom the master will appoint over his household, to give them their rations at the right time? Reference: Matthew 24:45. And: Grk. kai, conj. the Lord: Grk. ho kurios. See verse 41 above. asked: Grk. legō, aor. See verse 1 above. Yeshua responds to Peter's question with a question, which was a typical Rabbinic teaching method. The following question pertains to what is important for Peter to know. Who: Grk. tís, interrogative pronoun. See verse 5 above. then: Grk. ara, disjunctive particle denoting an inference or conclusion from a preceding statement; since, then, therefore. is: Grk. eimi, pres. See verse 1 above. the faithful: Grk. ho pistos, adj., may mean (1) characterized by constancy and therefore worthy of trust; or (2) believing or trusting with commitment. The first meaning is intended here. and sensible: Grk. ho phronimos, adj., using one's wits effectively; prudent, sensible, wise. steward: Grk. oikonomos, manager of a household or family, a steward. The term is found in the LXX of men who served as household managers for rulers (1Kgs 4:6; 16:9; 18:3; 2Kgs 18:18, 37; 1Chr 29:6; Esth 1:8). whom: Grk. hos, relative pronoun. The steward had important responsibility for the care of others. the master: Grk. kurios. See verse 36 above. will appoint: Grk. kathistēmi, fut. See verse 14 above. over: Grk. epi, prep. See verse 3 above. his: Grk. autos, personal pronoun. household: Grk. therapeia, helpful service to assure well-being, and here refers to those assigned to promote the interests of an estate; domestic staff, household, servants. to give them: Grk. didōmi, pres. inf. See verse 32 above. their rations: Grk. ho sitometrion, a measured portion of grain or food. The noun occurs only here in the Besekh. at: Grk. en, prep. the right time: Grk. kairos may refer to (1) an appropriate or set temporal segment of time; or (2) a period, definite or approximate, in which an event takes place; time, period. The second meaning applies here. In context kairos may refer to predesignated meal times. The primarily responsibility of the steward is for the care of personnel, not the property. 43 Blessed is that servant whom his master having come will find doing thus. Reference: Matthew 24:46. Blessed is: Grk. makarios, adj. See verse 37 above. that: Grk. ekeinos, demonstrative pronoun. See verse 37 above. servant: Grk. ho doulos. See verse 37 above. The noun is used of the steward in the previous verse. whom: Grk. hos, relative pronoun. his: Grk. autos, personal pronoun. master: Grk. ho kurios. See verse 36 above. having come: Grk. erchomai, aor. part. See verse 36 above. will find: Grk. heuriskō, fut. See verse 37 above. doing: Grk. poieō, pres. part. See verse 4 above. thus: Grk. houtōs, adv. See verse 21 above. The master wants to find the steward taking care of the household and making sure that everyone is fed. The spiritual lesson for the apostles is that waiting for the Son of Man to appear as Daniel prophesied does not imply passive inactivity (cf. 2Th 3:11-13). When the Lord comes he expects to find his servants faithfully engaged in their responsibilities. Peter will be given a similar charge to "feed my sheep" (John 21:17 NIV). Yeshua expects especially the leaders of the flock of God to be active in the spiritual virtues of leading, pastoring, teaching and discipling his followers while we await "that day." 44 Truly I say to you that he will appoint him over all his possessions. Reference: Matthew 24:47. Truly: Grk. alēthōs, adv., corresponding to what is really so; truly, really, actually. I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; used of his disciples. that: Grk. hoti, conj. he will appoint: Grk. kathistēmi, fut. See verse 14 above. him: Grk. autos, personal pronoun; i.e., the steward of verse 42. over: Grk. epi, prep. all: pl. of Grk. pas, adj. See verse 7 above. his: Grk. autos. possessions: Grk. huparchō, pl. pres. part. See verse 15 above. The reward of faithfulness is more responsibility, which is graphically illustrated in the Parable of the Minas (Luke 19:11-27) and the Parable of the Talents (Matt 25: 14:30). 45 But if that servant should say in his heart, 'My master delays to come,' and should begin to beat the men-servants and the maid-servants, also to eat and to drink and to get drunk; Reference: Matthew 24:48-49. But: Grk. de, conj. if: Grk. ean, conj. that serves as a conditional particle and produces an aspect of tentativeness by introducing a possible circumstance that determines the realization of some other circumstance. that: Grk. ekeinos, demonstrative pronoun. See verse 37 above. servant: Grk. ho doulos. See verse 37 above. The phrase "that servant" refers to the steward mentioned in verse 42. should say: Grk. legō, aor. subj. See verse 1 above. The subjunctive mood of the verb emphasizes potential and supports the hypothetical nature of the proposed scenario. in: Grk. en, prep. his: Grk. autos, personal pronoun. heart: Grk. ho kardia. See verse 34 above. The noun is used here as equivalent of "mind." My: Grk. egō, first person pronoun. master: Grk. ho kurios. See verse 36 above. delays: Grk. chronizō, pres., take time longer than expected to do or accomplish something; take time, linger, delay. to come: Grk. erchomai, pres. mid. inf. See verse 43 above. and: Grk. kai, conj. should begin: Grk. archō, aor. mid. subj. See verse 1 above. to beat: Grk. tuptō, pres. inf., to strike or smite, can range in meaning from a single non-fatal blow, to multiple blows as in 'pummel,' here the former. In context the verb depicts inflicting punishment for failing to satisfy expectations. The scenario implies the steward makes unreasonable demands. the men-servants: m.pl. of Grk. ho pais, one in a dependent capacity, and is used of (1) a child or (2) someone engaged in special service to a superior. The second meaning applies here. and: Grk. kai. the maid-servants: pl. of Grk. paidiskē, a young girl or maiden with focus on obligations or work within a family context; bondmaid, maidservant. The mention of a maidservant suggests a family of wealth. Striking a woman reflects an aberrant cruelty. The striking might be an open-handed slap (Luke 6:29) or using an implement as a stick or whip. In any event a steward had no legal authority to physically punish household servants. also: Grk. te, conj. used to connect an idea closely to another in a manner that is tighter than with kai; also, both. to eat: Grk. esthiō, pres. inf. See verse 19 above. and: Grk. kai. to drink: Grk. pinō, pres. inf. See verse 19 above. The combination of "to eat and to drink" alludes to celebratory meals and banquets, such as occurred during festivals or festive gatherings hosted by a ruler or wealthy person. The implication is that the steward reserves a privilege to himself not shared with the household servants. and: Grk. kai. to get drunk: Grk. methuskō, pres. mid. inf., imbibing alcoholic beverage to the point of becoming intoxicated. The action here is purposeful. This is a thoughtless surrendering to hedonistic excess. 46 the master of that servant will come on a day which he does not expect and at an hour he does not know, and will cut him in two, and assign his place with the unfaithful. Reference: Matthew 24:50-51. the master: Grk. ho kurios. See verse 36 above. of that: Grk. ekeinos, demonstrative pronoun. See verse 37 above. servant: Grk. ho doulos. See verse 37 above. Again the phrase "that servant" refers to the steward mentioned in verse 42. will come: Grk. hēkō, fut., to have come or be present. The verb often conveys the idea of reaching a destination or being in a particular place at a specific time. The arrival is viewed as an event of great importance. on: Grk. en, prep. a day: Grk. hēmera, day, which normally referred to the daylight hours from sunrise to sunset, or the civil or legal day that included the night. Here "day" has the nuance of an appointed day. which: Grk. hos, relative pronoun. he does not: Grk. ou, adv. expect: Grk. prosdokaō, pres., be on alert for; expect, wait for, look for. and: Grk. kai, conj. at: Grk. en. an hour: Grk. hōra. See verse 12 above. he does not: Grk. ou. know: Grk. ginōskō, pres. The master does not inform his servants in advance when he will return. (Similarly, anyone who predicts a date for the Rapture or Second Coming is a false prophet.) The bad servant's lack of expectation has the effect of his not being prepared, that is, he doesn't have time to remedy his unfaithfulness. and: Grk. kai. will dismember: Grk. dichotomeō, fut., lit. "cause to be in two parts." The verb occurs one time in the LXX to translate the Hebrew expression "cut in pieces" (Ex 29:17) and used of the slaughter of a ram for a burnt offering. him: Grk. autos, personal pronoun. This clause depicts a graphic personal execution, figurative of divine judgment rendered against the enemies of the Messiah on the day of his glorious revelation (cf. Rev 19:15, 21). and: Grk. kai. assign: Grk. tithēmi, fut., to arrange for association with a site; appoint, put, place or set. his: Grk. autos. place: Grk. ho meros, a part, portion or share. with: Grk. meta, prep. See verse 4 above. the unfaithful: pl. of Grk. ho apistos, adj., may mean (1) in the passive sense of things not worthy of credence, incredible, far-fetched; or (2) in the active sense of refusing to credence to; without trust, unbelieving, without fidelity. The second meaning is intended here. Many versions render the adjective as "unbelievers," but the term is not used here in the sense of pagans with no knowledge of God. The expression "the unfaithful" alludes to the numerous disloyal and rebellious people from the beginning, including the generation of Noah that perished in the global deluge (Gen 7:23), the idolatrous generation of Babel (Gen 11:5-9; Rom 1:21-23), the men of Sodom and Gomorrah (Gen 19:24-25), the evil generation that came out of Egypt and perished in the wilderness (Num 14:35; 16:31-32; Heb 3:17), and the idolatrous Israelites that rebelled against God before the exile (Jer 7:29; Ezek 23:49). According to Pharisee theology none of these rebellious people have a place in the world to come (cf. Sanhedrin 11:2; 109a-b). The parallel passage in Matthew uses the term "hypocrites" instead of "unfaithful" and the place is described as where there is weeping and gnashing of teeth, a picture of hell (cf. Matt 13:42). Indeed, the hypocrites are "sons of hell" (Matt 23:15). The principle here is that you get to spend eternity with people like yourself. The steward knew the will of his master and was deliberately disloyal by abandoning his responsibilities and pursuing a hedonistic lifestyle. 47 Now that servant, the one having known the will his master and not having prepared, or having done according to his will, will be beaten with many blows, Reference: Deuteronomy 25:2; James 4:17. Now: Grk. de, conj. Plummer notes that the conjunction marks a contrast between the transgressor of this verse and the steward in the previous two verses. that: Grk. ekeinos, demonstrative pronoun. See verse 37 above. servant: Grk. ho doulos. See verse 37 above. the one: Grk. ho, definite article but used here as a demonstrative pronoun. having known: Grk. ginōskō, aor. part. See verse 2 above. the will: Grk. ho thelēma, what one wishes or has determined shall be done. his: Grk. autos, personal pronoun. master: Grk. ho kurios. See verse 36 above. and: Grk. kai, conj. not: Grk. mē, adv. See verse 4 above. having prepared: Grk. hetoimazō, aor. part. See verse 20 above. The servant goes about his routine without any thought about the master returning. or: Grk. ē, conj. See verse 11 above. having done: Grk. poieō, aor. part. See verse 4 above. according to: Grk. pros, prep. his: Grk. autos. will: Grk. ho thelēma. Plummer notes that failing to do the master's will is a less serious offence than the outrages described in verses 45-46, and one which any servant may commit. As Jacob, Yeshua's half-brother, observed, knowing the right thing to do and failing to do it, for whatever reason, is still sin (Jas 4:17). The degree of intentionality is not a factor in defining sinful behavior, only whether the express requirements or prohibitions of Torah commandments have been violated. However, Liefeld suggests that the description here reflects presumptuous sin (cf. Num 15:30-31; Ps 19:13). Knowing the master's will and failing to do it indicates a kind of carelessness in setting priorities. will be beaten with: Grk. derō, fut. pass., mistreat or punish in a violent manner; hit, strike. The verb does not accurately convey the degree of physical violence. The same verb is used of Yeshua being slapped by the high priest's servant (John 18:23) and the apostles being beaten by order of the Judean ruling council (Acts 5:40). According to the principle of lex talionis, "law of retaliation" (Ex 21:23-25; Lev 19:19-20) the failure deserves punishment. This important principle is summarized in the well-known verse, "Thus you shall not show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot" (Deut 19:21). This rule was not given to authorize revenge, but to establish a limit on punishment or damages awarded in a court hearing. The offender is to be punished to the same degree, but not more than the damage or hurt he has caused. According to Jewish law the penalty of flogging was to be prescribed by a court of three (Sanh. 1:1). many blows: pl. of Grk. polus, adj. See verse 7 above. The adjective is used of the number of blows administered in the beating. The Torah set the limit of blows by judicial decree at forty (Deut 25:3; cf. Makkot 1:1). 48 but the one not having known, and having done things worthy of stripes, will be beaten with few. Now everyone to whom has been given much, much will be required from him; and to whom has been entrusted much, the more will be asked of him. Reference: Leviticus 5:17; Matthew 13:12. but: Grk. de, conj. The conjunction introduces a contrast to the previous verse. the one: Grk. ho, definite article but used here as a demonstrative pronoun. not: Grk. mē, adv. having known: Grk. ginōskō, aor. part. See verse 2 above. and: Grk. de. having done: Grk. poieō, aor. part. See verse 4 above. things worthy: n. pl. of Grk. axios, adj., having worth or value, in the sense of being weighed on a scale; worthy, worthy of, deserving. of stripes: pl. of Grk. plēgē, physical damage inflicted by forceful application; blow, stripe or stroke. Its usage in Greek literature and the apostolic writings primarily has the sense of a flogging or a beating (cf. Acts 16:23; 2Cor 6:5). Liefeld suggests that the phrase "not having known" means sinning "unwittingly" and having "hidden faults." Indeed, the Torah recognizes that a transgression could be unintentional, a sin of error or inadvertence (Lev 4:1-3, 27-28; 5:18; Num 15:22-29; Deut 19:4-6; Ps 19:12). Nevertheless, accountability and atonement was still required. The servant should have made it his business to know his master's will. All have some knowledge of God (Rom 1:20), and God judges according to individual levels of responsibility (Rom 2:12-13). will be beaten with: Grk. derō, fut. See the previous verse. few: pl. of Grk. oligos, adj., in reference to extent or quantity, here of blows, few. The phrase "beaten with few" contrasts with the phrase "beaten with many" in the previous verse and illustrates the principle of proportionality found in the Torah. Now: Grk. de, conj. The conjunction introduces the principle of reciprocity, which is given in two forms. everyone: Grk. pas, adj. See verse 7 above. to whom: Grk. hos, relative pronoun. has been given: Grk. didōmi, aor. pass. See verse 32 above. much: Grk. polus, adj. See verse 7 above. much: Grk. polus. will be required: Grk. zēteō, fut. pass. See verse 29 above. from: Grk. para, prep. him: Grk. autos, personal pronoun. Rabbis spoke of God's reward and punishment as being "measure for measure." (Sanh. 90a; Sotah 8b; 11a). The first form of reciprocity is equivalent to quid pro quo ("something for something") and illustrates the expectations of the steward in verse 42 above. The list of responsibilities must be fully accomplished. and: Grk. kai, conj. to whom: Grk. hos. has been entrusted: Grk. paratithēmi, aor. mid., 3p-pl., may mean (1) to place something beside, set before; or (2) assign for security or safekeeping, entrust, commend. The second meaning applies here. Some versions insert "men" or "they" to translate the third person plural form of the verb, implying a delegation from a group. However, the verb is impersonal as the verb "required" in verse 20 above. much: Grk. polus. the more: Grk. perissoteros, adj. See verse 4 above. will be asked: Grk. aiteō, fut., 3p-pl., to ask in expectation of a response; ask, ask for, request. of him: Grk. autos. The second form of reciprocity is returning more than was required. This is the standard of excellence in serving and illustrated in the Parable of the Minas (Luke 19) and the Parable of the Talents (Matt 25). Additional Note: Divine Punishment Verses 47-48 present a conundrum. The context seems to assume that the punishments described in these two verses occur at the time the master returns as stated in verse 46. The steward in verse 46 having sinned "with a high hand" will join the hypocrites and unfaithful in hell. However, leniency will be shown to his subordinates based on their degree of responsibility. The prescribed punishment is many blows for failing to do what one knows to do and few blows for unintentional failure. Yeshua had previously spoken about levels of accountability in Luke 10:12-15 where he compares what will happen to different cities based on their response to the message of the good news. Does the physical punishment described in this section refer to imposed suffering in the present life or proportional punishment meted out in hell? The idea that there are different levels of punishment in hell is graphically portrayed in The Divine Comedy, written by the Italian poet Dante Alighieri between 1308 and 1321. In that poem hell is depicted with nine concentric circles, each representing a gradual increase in wickedness and corresponding punishment. Although Scripture does not confirm Dante's graphic prediction Geldenhuys comments that: "In these last verses it is clearly taught that those who are eternally lost will undergo different grades of punishment, justly apportioned by Him who knows precisely how great the privileges were and thus also how great each one's responsibility was." (365) However, Ellis interprets the flogging in a figurative sense of adverse circumstances and experiences before death. He suggests that in contrast to the extreme punishment of hell in verse 46 the punishments of verses 47-48 appear to include those who in the end are saved "as by fire" (1Cor 3:15). Paul is a prime example. He will later write that he opposed Yeshua and instigated persecution of disciples out of the ignorance of unbelief (1Tim 1:13; cf. Acts 3:17). Nevertheless justice required that he be punished, and Yeshua declared to Ananias that "I will show to him how much it is necessary for him to suffer in behalf of My name" (Acts 9:16 BR). Paul reported enduring significant personal mistreatment and suffering, including imprisonment, excessive beatings, and punishment of 39 lashes five times from Jewish authorities (2Cor 4:8-12; 11:23-27). He certainly received "many blows." Temporal punishment is certainly a reality as depicted in Scripture. Even though Moses was forgiven for his sin of disobeying Gods word, he was still not allowed to enter the Promised Land (Num 20:12; Deut 34:4). David was forgiven his adultery with Bathsheba, but still had to endure the pain of seeing his child die (2Sam 12:13-15). God disciplines us for our own benefit, that we may repent from our evil ways (Ps 32:1-5), to grow in righteousness and holiness (Heb 12:5-11), and to teach us that we should not repeat the same failures (1Cor 10:6). God also allows us to suffer to strengthen our faith and keep us humble (2Cor 1:9; 12:17). Coming Division and Judgment, 12:49-59 49 "I came to cast fire upon the earth; and how I wish if already it be kindled! I came: Grk. erchomai, aor. See verse 36 above. to cast: Grk. ballō, aor. inf. See verse 28 above. fire: Grk. pur, a fire, as a physical state of burning, but used here in a figurative sense. Stern interprets the figure of fire as having two applications. First "fire" represents the refining fire of holiness and the ultimate fire of judgment against sin (cf. Ps 78:21; Isa 66:24; Mal 3:2-3; 1Cor 3:13-15; Rev 19:20, 20:14-15). Second, "fire" represents the hostility between unbelievers and believers (verse 53 below). upon: Grk. epi, prep. the earth: Grk. ho gē can mean (1) the earth in contrast to the heavens; (2) a portion or region of the earth; land, country, region; (3) land as contrasted with the sea, as well as the ground or soil as the place of agriculture. The second meaning is intended here. In the LXX gē translates Heb. erets, with the same range of meaning, first in Genesis 1:1. In the Tanakh erets designates the earth in a cosmological sense, but often occurs in the sense of a specific territorial area, primarily the Land of Israel (TWOT 1:74). Yeshua's focus in this verse is on the inhabited earth in the sense of "the world" (John 1:9), but the immediate impact will be on the people of Israel (John 1:11). and: Grk. kai, conj. how: Grk. tís, interrogative pronoun. See verse 5 above. The pronoun is used here in a rhetorical sense. I wish: Grk. thelō, pres., to have a desire for something or have a purpose for something; will, wish, desire. if: Grk. ei, conj. See verse 26 above. The great majority of versions do not translate the conjunction, but it has an important function here as it will in the Gethsemane narrative (Matt 26:39; Luke 22:42) where it contrasts the will of the Son with the will of the Father. already: Grk. ēdē, adv. with focus on temporal culmination, now, already. The adverb refers to a point of time preceding another point of time and implying completion (HELPS). it be kindled: Grk. anaptō, aor. pass., to cause to be inflamed, to enkindle or kindle. The aorist tense is ingressive (l>¾), which depicts action at the point of its initiation. The Father had a sovereign timetable, which Yeshua anticipates. There are two other figurative uses of "fire" that could apply here. Yochanan the Immerser had prophesied to his audience that the Messiah would immerse them in the "Holy Spirit and fire" (Luke 3:16). The Messiah would unleash the power of the Holy Spirit in an unprecedented demonstration. The wish of Moses for all God's people to experience the Holy Spirit (Num 11:29) would be fulfilled on Pentecost (Acts 2), when "tongues of fire" appeared manifesting the cleansing and empowering work of the Spirit in the hearts of disciples. Lastly, the figure of "fire" is given a specific interpretation in the next verse of Yeshua's own impending personal experience. 50 But I have an immersion to be immersed with, and how I am confined until of which it should be accomplished! But: Grk. de, conj. I have: Grk. echō, pres. See verse 4 above. an immersion: Grk. baptisma (from baptizō, "to immerse"), washing that involved immersing, plunging, or submerging. The -ma suffix indicates the result of immersion (Abbott-Smith). The noun does not occur in the LXX or earlier Greek or Jewish literature, which suggests that the word may have been coined by Yeshua. Baptisma is used here as a metaphor complementary to "fire" in the previous verse. Unlike the "fire" which impacts the people of Israel, the immersion is Yeshua's own experience. Use of this term gave the submerging in water a spiritual meaning, unlike the immersion conducted by priests at the temple for ritual purity. For Yochanan the immersion signified repentance (Luke 3:3). Yeshua had already immersed himself in the presence of Yochanan (Luke 3:21), but he did not need to repent. Rather for Yeshua the immersion in water signified compliance with the Father's will (cf. Matt 3:15; Luke 3:22), as well as hinting at the symbolic representation of death and burial (Rom 6:4). to be immersed with: Grk. baptizō (from baptō, "immerse or plunge"), aor. pass. inf., to dip, soak, or immerse into a liquid. In Scripture baptizō only means self-immersion as graphically illustrated by the action of Naaman (2Kgs 5:14) and the instruction of Paul (Col 2:12). Here the verb has a figurative meaning of accomplishing the "immersion of compliance." Stern comments that the immersion Yeshua anticipates involves his total identification with sinful mankind in which he becomes an atoning sacrifice, in keeping with Isaiah 53:6, "ADONAI has laid on him the iniquities of us all." and: Grk. kai, conj. how: Grk. pōs, adv. See verse 11 above. The adverb is used here as an exclamation. I am confined: Grk. sunechō (from sun, "with" and echō, "to have or hold"), pres. mid., to hold together, control by circumstance. Danker suggests an affective aspect, "I can't wait." Many versions translate the verb with "distressed," but Yeshua could not be described as fretting over what he knew was coming. The KJV has "straitened," an old English word that means "confined." There is nothing he could do to hurry up the process. until: Grk. heōs, adv. denoting a limit, here with a temporal meaning in reference to time or calendar; until. of which: Grk. hotou, the genitive form of hostis, relative pronoun, used as a generalizing reference to the subject of a verb or a preceding entity; of whom, of which. The pronoun refers back to the expected "immersion." it should be accomplished: Grk. teleō, aor. pass. subj., to bring to completion in a manner that leaves nothing undone, to achieve fully, fulfill, accomplish, complete. There was more to happen before the divine plan of redemption was completed and for that he must wait. 51 Do you suppose that I came to give peace in the Land? I say to you, no, but rather division; Reference: Matthew 10:34-36; Luke 2:14. Do you suppose: Grk. dokeō, pres., 2p-pl. See verse 40 above. that: Grk. hoti, conj. See verse 15 above. I came: Grk. paraginomai, aor. mid., to make one's way so as to be present; come, arrive, be present. to give: Grk. didōmi, aor. inf. See verse 32 above. The infinitive expresses purpose here. peace: Grk. eirēnē, a state of harmony, whether as a result of cessation of hostility or mutual acceptance in a personal relationship. The biblical term "peace" is relational in scope and does not necessarily depict an emotional state. In the LXX eirēnē translates Heb. shalom, a multifaceted term with a range of meanings related to peace and completeness, first in Genesis 15:15. Shalom signifies not only the absence of conflict but also the presence of positive blessings such as (1) personal health and prosperity; (2) communal security and tranquility; (3) interpersonal friendship; (4) peace from war; and (5) peace with God especially in covenant relation (BDB 1022). Shalom is a characteristic of the Messianic age and divine favor. in: Grk. en, prep. the Land: Grk. ho gē. See verse 49 above. Given the circumstances described in the following verses Yeshua most likely uses the noun here of the territory of Israel. Geldenhuys notes that Jews expected the Messiah to at once grant victory over enemies and introduce a reign of peace and prosperity. Yeshua did not want his disciples to live with unrealistic expectations. In the Olivet Discourse he will inform them that tribulation awaited them, not peace and tranquility. This declaration might be viewed as a contrast to the announcement of the angels in the nativity narrative, as given in the KJV, "Glory to God in the highest, and on earth peace, good will toward men" (Luke 2:14). The last clause of the angelic declaration is better translated as "peace among men with whom He is pleased" (NASB). God offers peace to those willing to please Him. Thus, the heavenly promise did not mean an end to all wars and conflict between human beings. Messianic prophecies of world peace (e.g. Isa 2:4; Mic 4:3) and the healing of the nations (Rev 22:2) awaits the age to come. I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun. The pronoun alludes to the disciples, but it could also take in the listening crowd. no: Grk. ouchi, negative particle. See verse 6 above. but: Grk. alla, conj. See verse 7 above. rather: Grk. ē, conj. See verse 11 above. The conjunction is used here for comparison between expectation and reality. division: Grk. diamerismos, division or dissension in regard to taking sides in a controversy. On the surface Yeshua's statement might be interpreted as an intention to cause harm and increase conflict on the earth. However, F.F. Bruce points out that generally not considered is the tendency in the Hebrew of Scripture to express a consequence as though it were a purpose (100). Yeshua offers a reality check. The consequence of his coming into the world is that there would be division over accepting his identity (cf. John 1:9-12). 52 for there will be from now on five in one household divided, three against two and two against three. for: Grk. gar, conj. See verse 12 above. there will be: Grk. eimi, fut. mid., 3p-pl. See verse 1 above. from: Grk. apo, prep. now on: Grk. nun, adv., marker of time in the present; now or just now. five: Grk. pente, adj., five, a cardinal number denoting quantity. in: Grk. en, prep. one: Grk. heis, adj., the numeral one and here emphasizes singularity. household: Grk. oikos. See verse 31 above. Here the noun stresses persons inhabiting the house. This statement is only intended as an illustration, since households could vary widely in number of residents. divided: Grk. diamerizō, perf. pass. part., to divide, here meaning to be divided into opposing parts, to be at variance, in dissension. The perfect tense, which denotes action completed in the past with continuing results to the present, may imply a longstanding conflict that finds new expression with the present controversy of the Messiah. three: Grk. treis, adj., the number three. against: Grk. epi, prep. See verse 3 above. The preposition is used here in a hostile sense. two: Grk. duo, adj., the number two. and: Grk. kai, conj. two: Grk. duo. against: Grk. epi. three: Grk. treis. The five residents are specified in the following verse. 53 They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law." Reference: Micah 7:6; Matthew 10:34-36. They will be divided: Grk. diamerizō, fut. pass., 3p-pl. See the previous verse. The "five" mentioned in the previous verse are now specified. father: Grk. patēr. See verse 30 above. against: Grk. epi, prep. son: Grk. huios. See verse 8 above. and: Grk. kai, conj. son: Grk. huios. against: Grk. epi. father: Grk. patēr. mother: Grk. mētēr, properly a female birth parent, but also a woman who exercises the control, influence and authority of a mother (Rom 16:13). against: Grk. epi. daughter: Grk. thugatēr may mean (1) a daughter, (2) a female descendant and (3) fig. of females in other than parent-daughter relationship. The first meaning applies here. and: Grk. kai. daughter: Grk. thugatēr. against: Grk. epi. mother: Grk. ho mētēr. mother-in-law: Grk. penthera, a wife's mother. The mother and the mother-in-law are the same person. against: Grk. epi. daughter-in-law: Grk. ho numphē, bride or daughter-in-law. and: Grk. kai. daughter-in-law: Grk. ho numphē. against: Grk. epi. mother-in-law: Grk. ho penthera. It was not uncommon for a wife to join her husband's household, such as Rebekah (Gen 24:67). Notable is that Yeshua does not mention husband versus wife, which certainly could happen (cf. 1Cor 7:10-16). Yeshua does not say who would be for him and who would be against him. Stern notes a parallel rabbinic saying in the Talmud (40): "In the generation when Messiah comes, young men will insult the old, and old men will stand before the young [to give them honor]; daughters will rise up against their mothers, and daughters-in-law against their mothers-in-law. The people will be dog-faced, and a son will not be abashed in his father’s presence." (Sanhedrin 97a) Yeshua does not here advocate family strife. He simply predicts the inevitability that his teaching on the Kingdom and the later apostolic proclamation of the good news will have the effect of creating division throughout Jewish culture, especially in families. Family members will even betray one another over this issue (Matt 10:21; Luke 21:16). Paul will write about a personal loss (Php 3:8), perhaps suggesting being cut off from his family or his inheritance by virtue of his association with Yeshua. 54 Now also he was saying to the crowds, "When you see a cloud rising in the west, immediately you say, 'A shower is coming,' and it comes to pass thus. Reference: Matthew 16:2-3. Now: Grk. de, conj. also: Grk. kai, conj. he was saying: Grk. legō, impf. See verse 1 above. to the crowds: pl. of Grk. ho ochlos. See verse 1 above. Again Yeshua speaks directly to the multitude as he did in the past (e.g., 7:24; 9:11; 11:29) and in a different manner than to his disciples. The instruction continues into the next chapter. The plural form alludes to the size estimate of over 20,000 (verse 1 above), but may also distinguish groups within the multitude from different regions of Israel. When: Grk. hotan, conj. See verse 11 above. you see: Grk. horaō, aor. subj., 2p-pl. See verse 15 above. a cloud: Grk. nephelē, cloud, referring to the atmospheric phenomenon consisting of a suspended collection of water particles. Clouds occur in multiple layers and various altitudes. In Israel clouds only occur at the earliest hours of morning, just previous to and at the time of sunrise. There is a total absence of clouds at all other parts of the day (Neil 44). rising: Grk. anatellō, pres. part., to cause to rise, often used in the context of the rising of the sun, other celestial bodies, or atmospheric phenomenon. in: Grk. epi, prep. the west: Grk. dusmē, the direction of the setting of the sun, toward the Mediterranean Sea, the west. immediately: Grk. eutheōs, adv. See verse 36 above. you say: Grk. legō, pres., 2p-pl. A shower: Grk. ombros, a rainstorm or bad weather. The noun occurs only here in the Besekh. is coming: Grk. erchomai, pres. mid. See verse 36 above. and: Grk. kai. it comes to pass: Grk. ginomai, pres. mid. See verse 40 above. Use of the verb in this manner imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh (first in Gen 1:3). thus: Grk. houtōs, adv. See verse 21 above. Yeshua repeats a common occurrence in neighborly conversation. He notes that without any knowledge of the modern science of meteorology people in ancient times could predict the weather by simply looking at the sky. Of course, the prediction was only valid for the day of observation. This declaration is used to set up the exhortation in verses 56-59. 55 And when a south wind is blowing, you say that, 'There will be heat,' and it comes to pass. Reference: Job 37:17; Psalm 78:26. And: Grk. kai, conj. The following saying is unique to Luke's narrative, but parallel to the previous verse. when: Grk. hotan, conj. See verse 11 above. a south wind: Grk. notos, a directional point opposite of north, but here used of a wind out of the south. Only Luke uses notos of the south wind (cf. Acts 27:13; 28:13). is blowing: Grk. pneō, pres. part., to blow, used of the movement of air current. The verb occurs only seven times in the Besekh, all in reference to the wind. you say: Grk. legō, pres., 2p-pl. See verse 1 above. that: Grk. hoti, conj. See verse 15 above. Here the conjunction introduces a direct quotation, but it is not translated in most versions. There will be: Grk. eimi, fut. mid. See verse 1 above. Again Yeshua refers to common experience with the weather. heat: Grk. kausōn, a scorching heat or hot wind, and here idiomatic of hot weather due to exposure to the sun. The south wind precludes the possibility of rain. and: Grk. kai. it comes to pass: Grk. ginomai, pres. mid. See verse 40 above and the previous verse. 56 Hypocrites! You know how to discern the appearance of the earth and the sky, but how do you not discern this present time? Reference: Matthew 16:3. Hypocrites: pl. of Grk. hupokritēs, voc., one who claims to be what one is not; play actor, pretender, particularly in a moral or religious sense. Yeshua directly addresses Pharisees and law-experts whom he considers offenders of righteousness. He first used the term "hypocrite" in the Sermon on the Mount in describing the actions of certain Pharisees (Matt 6:2, 5, 16; 7:5) and now singles out his adversaries in the crowd. Yeshua's adversaries were like those of whom Isaiah wrote that with their lips they honor God, but their heart is far from Him (Isa 29:13). The Mishnah records a famous Sage at the beginning of the second century saying, "The plague of Pharisees bring destruction upon the world" (Sotah 3:4). Sotah 22b also reports that King Alexander Jannaeus, the Hasmonean ruler of Judea (103–76 BC), said to his wife (Salome), 'Fear not the Pharisees and the non-Pharisees but the hypocrites who ape the Pharisees; because their deeds are the deeds of Zimri (Num 25:14), but they expect a reward like Phinehas (Num 25:11-13)." You know how: Grk. oida, perf., 2p-pl. See verse 30 above. to discern: Grk. dokimazō, pres. inf., evaluate significance or worth; evaluate, discern, appraise, inspect, examine, determine. the appearance: Grk. prosōpon is used to mean (1) the face, by which someone is identified; (2) the countenance or visage projected by someone; and (3) a personal presence or the act of appearing before someone. The third meaning is intended here. of the earth: Grk. ho gē. See verse 49 above. and: Grk. kai, conj. the sky: Grk. ho ouranos. See verse 33 above. Here the noun refers to the first heaven or atmosphere. The clause "to discern… the earth and sky" refers to being able to predict the weather and seasonal conditions. but: Grk. de, conj. how: Grk. pōs, adv. See verse 11 above. do you not: Grk. ou, adv. discern: Grk. dokimazō, pres. inf. this: Grk. houtos, demonstrative pronoun. present time: Grk. kairos. See verse 42 above. Yeshua alludes to the inability of his adversaries to comprehend the signs of the time, i.e., the visible proofs that he is the Messiah (Geldenhuys). 57 "But why even from yourselves you do not judge the right thing? Reference: Matthew 5:25-26. But: Grk. de, conj. why: Grk. tís, interrogative pronoun. See verse 5 above. even: Grk. kai, conj. from: Grk. apo, prep. yourselves: pl. of Grk. heautou, reflexive pronoun. The phrase "from yourselves" signifies "of your own hearts and consciences, without information from externals" (cf. Luke 21:30) (Plummer). you do not: Grk. ou, adv. judge: Grk. krinō, pres., 2p-pl., may mean (1) make a selection, (2) subject to scrutiny and evaluation of behavior, or (3) draw a conclusion with focus on the mental processing. The third meaning applies here. A continuum of judgment may be defined: observe, distinguish, evaluate, analyze, and decide, with the result being positive or negative. the right thing: Grk. ho dikaios, adj., in accord with standards for acceptable behavior as prescribed by Torah; upright, just or righteous. Many versions translate the adjective as "what is right." In other words these adversaries were incapable of making judgments according to Torah standards of righteousness. This comment may connect back with the request of the young man in verse 13 above for Yeshua to act as an arbiter in an inheritance dispute (Ellicott). 58 For when you are going with your adversary before a ruler, on the way make an effort to be set free from him, lest he should drag you to the judge, and the judge deliver you to the officer, and the officer cast you into prison. Reference: Matthew 5:25-26. The instruction of this verse and the next are also found in the Sermon on the Mount in which it is part of instruction on reconciliation of relationships. The context here gives the instruction a different emphasis, since it is directed to the "hypocrites" mentioned in verse 56. For: Grk. gar, conj. when: Grk. hōs, adv. The adverb has a temporal meaning here. you are going: Grk. hupagō, pres., to proceed from a position, sometimes (1) with the focus on the departure point; go away, leave; or (2) with the focus on an objective or destination; go, be on one's way. The second usage applies here. with: Grk. meta, prep. your: Grk. su, second person pronoun. adversary: Grk. antidikos (from anti, "against, opposite;" and dikē, "right or justice"), accuser, adversary or opponent in a legal context. Thus, the plaintiff is seeking a legal remedy for a dispute. This is not the same kind of dispute as the two brothers in verse 13 above. before: Grk. epi, prep., used here of motion or arrival into the vicinity of a place. a ruler: Grk. archōn, one who has eminence in a ruling capacity or one who has administrative authority; chief, governor, ruler. The term is probably used here of an elder with authority to decide a dispute, comparable to arbitrator in verse 14 above. on: Grk. en, prep. the way: Grk. ho hodos, with the focus on the concept of going the word typically has the sense of a route for traveling, hence a way, a road or a highway. Here it refers to the act of traveling; journey, way, trip. make: Grk. didōmi, aor. imp., lit. "give." See verse 32 above. an effort: Grk. ergasia (from ergon, "work"), here as an expression of exertion. to be set free: Grk. apallassō, perf. pass. inf., to remove, release or liberate. from: Grk. apo, prep. him: Grk. autos, personal pronoun. lest: Grk. mēpote, adv., a marker cautiously expressing possibility and indicating a circumstance or attitude designed to counteract a consequence ordinarily considered undesirable; so that, lest. Yeshua then summarizes the legal process that could result. he should drag: Grk. katasurō, pres. subj., to drag down, to lead away forcibly. The verb occurs only here in the Besekh. you: Grk. su. to: Grk. pros, prep. See verse 1 above. The preposition emphasizes "you'll end up face to face with." the judge: Grk. ho kritēs, judge or magistrate, generally in reference to an official office of one presiding over a court. The plaintiff asks the judge to uphold his rights and give him justice because the defendant won't do it voluntarily. See my article Jewish Jurisprudence for a detailed description of the Jewish court system. and: Grk. kai, conj. the judge: Grk. ho kritēs. deliver: Grk. paradidōmi, fut., to convey from one position to another, here meaning to give over into one's power. The future tense stresses certainty of action. you: Grk. su. to the officer: Grk. ho praktōr, an official employed to carry out judicial sentences. The term occurs only here in the Besekh. Punishment by a judge required testimony of at least two witnesses (Deut 17:6; 19:15). The assumption in this scenario is that the adversary at law has the witnesses. and: Grk. kai. the officer: Grk. ho praktōr. cast: Grk. ballō, fut., cause movement toward a position, which may be used of a vigorous action and be translated as "cast, throw or hurl," or of a more subdued action and be translated as "put, place, lay or bring" (BAG). The first usage applies here. you: Grk. su. into: Grk. eis, prep. prison: Grk. phulakē may mean (1) a place for detaining a law-breaker; (2) a sentry station with a contingent of guards; or (3) a period of time for mounting guard, watch. The first meaning applies here. In ancient times imprisonment for a specified period of time was not a typical form of punishment. The place of confinement was only to keep someone until disposition was made of his case (cf. Acts 4:3; 5:18). In the present scenario confinement in prison might be likened to "debtor's prison" in that the offender would be kept there until his family settled the matter with the adversary (cf. Matt 18:28-30). 59 I say to you, you shall never come out from there until you have paid even the last lepton." Reference: Matthew 5:25-26. I say: Grk. legō, pres. See verse 1 above. to you: Grk. su, second person pronoun. The singular form refers to the debtor in the previous verse. you shall never: Grk. ou mē, lit. "not, not." The combination of the two negative particles is the strongest manner of denying something. come out: Grk. exerchomai, aor. subj., to move away from a place or position, to go or come out, depart. from there: Grk. ekeithen, adv., denotes movement from a place or time, here the former; lit. "from that place, from there." The verbal phrase refers to coming out of the prison. until: Grk. heōs, conj. See verse 50 above. you have paid: Grk. apodidōmi, aor. subj., to engage in reciprocity, usually used of a transaction involving money or goods; pay back, repay. The subject of the verb is the debtor. even: Grk. kai, conj. the last: Grk. ho eschatos, adj., coming at the end or after all others; end, final, last. lepton: Grk. leptos, a copper or bronze coin worth about 1/8th of a an assarion (verse 6 above; Luke 21:2) (Plummer). Some versions translate the noun as "penny" or "cent," but in terms of wages a penny would be worth far less than a leptos. Yeshua does not imply that payment could be made in prison. A family member would probably have to arrange payment. The proper time for payment, of course, is before judgment is given, and that release is impossible until full payment is made. Plummer suggests an allusion to the Mishnah law: "For transgressions as between man and his fellow the Day of Atonement does not procure any atonement, until he has pacified his fellow" (Yoma 8:6). He also insists that there is no need to allegorize the details in the parable, and make 'the adversary' mean the law of God, and the 'ruler' God Himself, and the 'judge,' the Son of God. Yet, Yeshua offers the legal scenario with a parabolic intention. The parable makes an important spiritual point, which is continued into the next chapter. There is a debt of sin and there will be accountability. So get right with God. While no man's debt to God can be paid by man, repentance provides a certain reciprocity for the redemption provided by the Son of Man. As Lumby says, the general lesson is "seek the Lord while He may be found" (Ps 32:6; Heb. 4:7). Yeshua's adversaries have the opportunity to make peace with him. Failure to do so will bring them before the Judge of Heaven who will cast them into an eternal prison (verse 5 above). The Son of Man will one day be their judge (cf. Mark 14:62; Luke 22:69; John 5:22, 27).
Works Cited Abbot-Smith: George Abbot-Smith, A Manual Greek Lexicon of the New Testament. Charles Scribner's Sons, 1922. Online. BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957. Barnes: Albert Barnes (1798-1870), Notes on the New Testament: Explanatory and Practical (1884). Online BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online. Bruce: F.F. Bruce, The Hard Sayings of Jesus. InterVarsity Press, 1983. Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009. DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955. DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975. Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online. Ellis: E. Earle Ellis, The Gospel of Luke. Rev. ed. William B. Eerdmans Pub. Co., 1981. [New Century Bible Commentary]. Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT) Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online. GNT: The Greek New Testament, eds. Kurt Aland, Matthew Black, Bruce M. Metzger, & Allen Wiegren. American Bible Society, 1966. [NA25] HELPS: The Discovery Bible New Testament: HELPS Word Studies. eds. Gleason L. Archer and Gary Hill. Moody Press, 1987, 2011. (Online at BibleHub.com) Levine: Amy-Jill Levine, Annotations on "Luke," Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Brettler. Oxford University Press, 2011. Liefeld: Walter L. Liefeld, Luke, Expositor's Bible Commentary, Vol. 8. Software version 2.6. Zondervan Corp, 1989-1999. Lightfoot: John Lightfoot (1602-1675), A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), 4 Vols. Hendrickson Pub., 1989. Online. LSJ: Henry George Liddell and Robert Scott, A Greek-English Lexicon. Revised and augmented by Sir Henry Stuart Jones. Clarendon Press, 1940. Online. Lumby: J. Rawson Lumby (1831–1895), Luke, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online. Metzger: Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed. German Bible Society, 1994. Meyer: Heinrich August Wilhelm Meyer (1800-1873), Critical and Exegetical Commentary on the New Testament (1859). 21 vols. T&T Clark, 1880. Online. Mounce: William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament. 2011. Online. Neil: James Neil, Palestine Explored. James Nisbet & Co., 1882. NIBD: Nelson's Illustrated Dictionary of the Bible. Herbert Lockyer, ed. Thomas Nelson Publishers, 1986. Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on The Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online. Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online. Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996. Thayer: Joseph Henry Thayer, Greek–English Lexicon of the New Testament. Harper Brothers, 1889. Online. TWOT: R. Laird Harris, ed., Theological Wordbook of the Old Testament. 2 vols. Moody Press, 1980. Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993. Copyright © 2025 Blaine Robison. All rights reserved. |
