36 And be like men who are looking for their lord, when he comes back from the bride-feast; so that when he comes to the door, it will be open to him quickly.
I got up to let my loved one in; and my hands were dropping with myrrh, and my fingers with liquid myrrh, on the lock of the door. I made the door open to my loved one; but my loved one had taken himself away, and was gone, my soul was feeble when his back was turned on me; I went after him, but I did not come near him; I said his name, but he gave me no answer.
The Lord is good to those who are waiting for him, to the soul which is looking for him. It is good to go on hoping and quietly waiting for the salvation of the Lord.
And Jesus, talking to them again in stories, said: The kingdom of heaven is like a certain king, who made a feast when his son was married, And sent out his servants to get in the guests to the feast: and they would not come. Again he sent out other servants, with orders to say to the guests, See, I have made ready my feast: my oxen and my fat beasts have been put to death, and all things are ready: come to the feast. But they gave no attention, and went about their business, one to his farm, another to his trade: And the rest put violent hands on his servants, and did evil to them, and put them to death. But the king was angry; and he sent his armies, and those who had put his servants to death he gave to destruction, burning down their town with fire. Then he said to his servants, The feast is ready but the guests were not good enough. Go then to the cross-roads, and get all those whom you see to come to the bride-feast. And those servants went out into the streets, and got together all those whom they came across, bad and good: and the feast was full of guests. But when the king came in to see the guests, he saw there a man who had not on a guest's robe; And he says to him, Friend, how came you in here not having a guest's robe? And he had nothing to say. Then the king said to the servants, Put cords round his hands and feet and put him out into the dark; there will be weeping and cries of sorrow. For out of all to whom the good news has come, only a small number will get salvation.
Be watching, then! for you have no knowledge on what day your Lord will come. But be certain of this, that if the master of the house had had knowledge of the time when the thief was coming, he would have been watching, and would not have let his house be broken into. Be ready then; for at a time which you have no thought of the Son of man will come.
Then the kingdom of heaven will be like ten virgins, the friends of the bride, who took their lights, and went out with the purpose of meeting the husband. And five of them were foolish, and five were wise. For the foolish, when they took their lights, took no oil with them. But the wise took oil in their vessels with their lights. Now the husband was a long time in coming, and they all went to sleep. But in the middle of the night there is a cry, The husband comes! Go out to him. Then all those virgins got up, and made ready their lights. And the foolish said to the wise, Give us of your oil; for our lights are going out. But the wise made answer, saying, There may not be enough for us and you; it would be better for you to go to the traders and get oil for yourselves. And while they went to get oil, the master came; and those who were ready went in with him to the feast: and the door was shut. After that the other virgins came, saying, Lord, Lord, let us in. But he made answer and said, Truly I say to you, I have no knowledge of you. Keep watch, then, because you are not certain of the day or of the hour.
It is as when a man who is in another country for a time, having gone away from his house, and given authority to his servants and to everyone his work, gives the porter an order to keep watch. So you are to keep watch: because you are not certain when the master of the house is coming, in the evening, or in the middle of the night, or at the cock's cry, or in the morning; For fear that, coming suddenly, he sees you sleeping. And what I say to you, I say to all, Keep watch.
And there was then in Jerusalem a man whose name was Simeon; and he was an upright man, fearing God and waiting for the comfort of Israel: and the Holy Spirit was on him. And he had knowledge, through the Holy Spirit, that he would not see death till he had seen the Lord's Christ. And full of the Spirit he came into the Temple; and when the father and mother came in with the child Jesus, to do with him what was ordered by the law, Then he took him in his arms and gave praise to God and said, Now you are letting your servant go in peace, O Lord, as you have said; For my eyes have seen your salvation,
Go on waiting calmly, my brothers, till the coming of the Lord, like the farmer waiting for the good fruit of the earth till the early and late rains have come. Be as calm in your waiting; let your hearts be strong: because the coming of the Lord is near.
And it seems right to me, as long as I am in this tent of flesh, to keep your minds awake by working on your memory; For I am conscious that in a short time I will have to put off this tent of flesh, as our Lord Jesus Christ has made clear to me. And I will take every care so that you may have a clear memory of these things after my death.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 12
Commentary on Luke 12 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 12
Lu 12:1-12. Warning against Hypocrisy.
1-3. meantime—in close connection, probably, with the foregoing scene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts.
his disciples first of all—afterwards to "the multitudes" (Lu 12:54).
covered—from the view.
2. hid—from knowledge. "Tis no use concealing anything, for all will one day come out. Give free and fearless utterance then to all the truth." (Compare 1Co 4:3, 5).
4, 5. I say, &c.—You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other.
5. Fear Him … Fear Him—how striking the repetition here! Only the one fear would effectually expel the other.
after he hath killed, &c.—Learn here—(1) To play false with one's convictions to save one's life, may fail of its end after all, for God can inflict a violent death in some other and equally formidable way. (2) There is a hell, it seems, for the body as well as the soul; consequently, sufferings adapted to the one as well as the other. (3) Fear of hell is a divinely authorized and needed motive of action even to Christ's "friends." (4) As Christ's meekness and gentleness were not compromised by such harsh notes as these, so those servants of Christ lack their Master's spirit who soften down all such language to please ears "polite." (See on Mr 9:43-48).
6, 7. five … for two farthings—In Mt 10:29 it is "two for one farthing"; so if one took two farthings' worth, he got one in addition—of such small value were they.
than many sparrows—not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity.
8, 9. confess … deny—The point lies in doing it "before men," because one has to do it "despising the shame." But when done, the Lord holds Himself bound to repay it in kind by confessing such "before the angels of God." For the rest, see on Lu 9:26.
10. Son of man … Holy Ghost—(See on Mt 12:31, 32).
Lu 12:13-53. Covetousness—Watchfulness—Superiority to Earthly Ties.
13. Master, &c.—that is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with.
14. Man, &c.—Contrast this style of address with "my friends," (Lu 12:4).
who, &c.—a question literally repudiating the office which Moses assumed (Ex 2:14). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.
15. unto them—the multitude around Him (Lu 12:1).
of covetousness—The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil.
a man's life, &c.—a singularly weighty maxim, and not less so because its meaning and its truth are equally evident.
16-19. a certain rich man, &c.—Why is this man called a "fool?" (Lu 12:20) (1) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge.
20, 21. this night, &c.—This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c.
whose shall those things be, &c.—Compare Ps 39:6, "He heapeth up riches and knoweth not who shall gather them."
21. So is he, &c.—Such is a picture of his folly here, and of its awful issue.
and is not rich toward God—lives to amass and enjoy riches which terminate on self, but as to the riches of God's favor, which is life (Ps 30:5), of "precious" faith (2Pe 1:1; Jas 2:5), of good works (1Ti 6:18), of wisdom which is better than rubies (Pr 8:11)—lives and dies a beggar!
22-31. (See on Mt 6:25-33).
25, 26. which of you, &c.—Corroding solicitude will not bring you the least of the things ye fret about, though it may double the evil of wanting them. And if not the least, why vex yourselves about things of more consequence?
29. of doubtful, &c.—unsettled mind; put off your balance.
32. little flock, &c.—How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (in the original a double diminutive, which in German can be expressed, but not in English)—and the "good pleasure" of the Father to give them the Kingdom; the one recalling the insignificance and helplessness of that then literal handful of disciples, the other holding up to their view the eternal love that encircled them, the everlasting arms that were underneath them, and the high inheritance awaiting them!—"the kingdom"; grand word; then why not "bread" (Lu 12:31 [Bengel]). Well might He say, "Fear not!"
33, 34. Sell, &c.—This is but a more vivid expression of Mt 6:19-21 (see on Mt 6:19-21).
35-40. loins … girded—to fasten up the long outer garment, always done before travel and work (2Ki 4:29; Ac 12:8). The meaning is, Be in readiness.
lights, &c.—(See on Mt 25:1).
36. return from the wedding—not come to it, as in the parable of the virgins. Both have their spiritual significance; but preparedness for Christ's coming is the prominent idea.
37. gird himself, &c.—"a promise the most august of all: Thus will the Bridegroom entertain his friends (nay, servants) on the solemn Nuptial Day" [Bengel].
38. second … third watch—To find them ready to receive Him at any hour of day or night, when one might least of all expect Him, is peculiarly blessed. A servant may be truly faithful, even though taken so far unawares that he has not everything in such order and readiness for his master's return as he thinks is due to him, and both could and would have had if he had had notice of the time of his coming, and so may not be willing to open to him "immediately," but fly to preparation, and let his master knock again ere he admit him, and even then not with full joy. A too common case this with Christians. But if the servant have himself and all under his charge in such a state that at any hour when his master knocks, he can open to him "immediately," and hail his "return"—that is the most enviable, "blessed" servant of all.
41-48. unto us or even to all?—us the Twelve, or all this vast audience?
42. Who then, &c.—answering the question indirectly by another question, from which they were left to gather what it would be:—To you certainly in the first instance, representing the "stewards" of the "household" I am about to collect, but generally to all "servants" in My house.
faithful and wise—Fidelity is the first requisite in a servant, wisdom (discretion and judgment in the exercise of his functions), the next.
steward—house steward, whose it was to distribute to the servants their allotted portion of food.
shall make—will deem fit to be made.
44. make him ruler over all he hath—will advance him to the highest post, referring to the world to come. (See Mt 25:21, 23).
45. begin to beat, &c.—In the confidence that his Lord's return will not be speedy, he throws off the role of servant and plays the master, maltreating those faithful servants who refuse to join him, seizing on and revelling in the fulness of his master's board; intending, when he has got his fill, to resume the mask of fidelity ere his master appear.
46. cut him in sunder—a punishment not unknown in the East; compare Heb 11:37, "sawn asunder" (1Sa 15:33; Da 2:5).
the unbelievers—the unfaithful, those unworthy of trust (Mt 24:51), "the hypocrites," falsely calling themselves "servants."
48. knew not—that is knew but partially; for some knowledge is presupposed both in the name "servant" of Christ, and his being liable to punishment at all.
many … few stripes—degrees of future punishment proportioned to the knowledge sinned against. Even heathens are not without knowledge enough for future judgment; but the reference here is not to such. It is a solemn truth, and though general, like all other revelations of the future world, discloses a tangible and momentous principle in its awards.
49-53. to send—cast.
fire—"the higher spiritual element of life which Jesus came to introduce into this earth (compare Mt 3:11), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up its abode on earth, and wholly to pervade human hearts with its warmth, was the lofty destiny of the Redeemer" [Olshausen: so Calvin, Stier, Alford, &c.].
what will I, &c.—an obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [Bengel and Bloomfield].
50. But … a baptism, &c.—clearly, His own bloody baptism, first to take place.
how … straitened—not, "how do I long for its accomplishment," as many understand it, thus making it but a repetition of Lu 12:49; but "what a pressure of spirit is upon Me."
till it be accomplished—till it be over. Before a promiscuous audience, such obscure language was fit on a theme like this; but oh, what surges of mysterious emotion in the view of what was now so near at hand does it reveal!
51. peace … ? Nay, &c.—the reverse of peace, in the first instance. (See on Mt 10:34-36.) The connection of all this with the foregoing warnings about hypocrisy, covetousness, and watchfulness, is deeply solemn: "My conflict hasten apace; Mine over, yours begins; and then, let the servants tread in their Master's steps, uttering their testimony entire and fearless, neither loving nor dreading the world, anticipating awful wrenches of the dearest ties in life, but looking forward, as I do, to the completion of their testimony, when, reaching the haven after the tempest, they shall enter into the joy of their Lord."
Lu 12:54-59. Not Discerning the Signs of the Time.
54. to the people—"the multitude," a word of special warning to the thoughtless crowd, before dismissing them. (See on Mt 16:2, 3).
56. how … not discern, &c.—unable to perceive what a critical period that was for the Jewish Church.
57. why even of yourselves, &c.—They might say, To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship.
58. When thou goest, &c.—(See on Mt 5:25, 26). The urgency of the case with them, and the necessity, for their own safety, of immediate decision, was the object of these striking words.