Unit 09 – Turning Point In The Ministry Of Jesus


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09.02.01 Lk. 11:33-36




33 “No one lights a lamp and puts it in the cellar or under a basket, but on a lampstand, so that those who come in may see its light. 34 Your eye is the lamp of the body. When your eye is good, your whole body is also full of light. But when it is bad, your body is also full of darkness. 35 Take care then, that the light in you is not darkness. 36 If, therefore, your whole body is full of light, with no part of it in darkness, it will be entirely illuminated, as when a lamp shines its light on you.”


“When your eye is good … But when it is bad.” These two phrases are examples of colloquialism, with meanings similar to those of neighboring cultures. A person with “good eyes” is a generous person and one with “bad eyes” is stingy.[1] 



[1]. See Mt. 6:19-24; 08.04.01; 12.03.10.


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09.02.02 Lk. 11:37-52     




 37 As He was speaking, a Pharisee asked Him to dine with him. So He went in and reclined at the table. 38 When the Pharisee saw this, he was amazed that He did not first perform the ritual washing before dinner. 39 But the Lord said to him: “Now you Pharisees clean the outside of the cup and dish, but inside you are full of greed and evil. 40 Fools! Didn’t He who made the outside make the inside too? 41 But give from what is within to the poor, and then everything is clean for you.


42 “But woe to you Pharisees! You give a tenth of mint, rue, and every kind of herb, and you bypass justice and love for God. These things you should have done without neglecting the others.


43 Woe to you Pharisees! You love the front seat in the synagogues and greetings in the marketplaces.


44 “Woe to you! You are like unmarked graves; the people who walk over them don’t know it.”


45 One of the experts in the Law answered Him, “Teacher, when You say these things You insult us too.”


46 Then He said: “Woe also to you experts in the law! You load people with burdens that are hard to carry, yet you yourselves don’t touch these burdens with one of your fingers.


47 “Woe to you! You build monuments to the prophets, and your fathers killed them.    48 Therefore, you are witnesses that you approve the deeds of your fathers, for they killed them, and you build their monuments. 49 Because of this, the wisdom of God said, ‘I will send them prophets and apostles, and some of them they will kill and persecute,’ 50 so that this generation may be held responsible for the blood of all the prophets shed since the foundation of the world — 51 from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary.


“Yes, I tell you, this generation will be held responsible.


52 “Woe to you experts in the law! You have taken away the key of knowledge! You didn’t go in yourselves, and you hindered those who were going in.”


The leading Pharisees who repeatedly confronted Jesus were extreme legalists who had no care for the common people, but only desired to provide for their own lucrative welfare.  However, many other godly Pharisees desired to have a spiritual renewal among the people.  They preached this message and there is little question they were a major influence for the overwhelmingly positive response John the Baptist had in his ministry. It is always a challenge to remember these two extremes of the Pharisees.  They were not a homogeneous group, but rather, there was a group of corrupt aristocrats on one end of the spectrum while at the other there was the majority who had a true concern for the spiritual welfare of the people under their charge.

“Did not first perform the ritual washing before dinner.”[1]  The Pharisees had disagreements among themselves concerning the application of various oral laws and regulations to daily life.  These were subjects of debate between the two major schools of religious interpretation: the School of Hillel and the School of Shammai. The Mishnah records the philosophy of each as it pertained to the issue of washing before meals, which in the first century was a hotly debated subject.


These are the things wherein the School of Shammai and the school of Hillel differ in what concerns a meal.  The School of Shammai says: “(On the Sabbath or a Festival-day) they say the Benediction first over the day and then over the wine.” And the School of Hillel says: “They say the Benediction first over the wine and then over the day.”


The School of Shammai says: “They wash the hands and then mix the cup.”  And the School of Hillel says: “They mix the cup and then wash the hands.”


The School of Shammai says: “A man wipes his hands with a napkin and lays it on the table.”  And the School of Hillel says: “(He lays it) on the cushion.”


The School of Shammai says: “They sweep up the room and then wash the hands.”  The School of Hillel says: “They wash the hands and then sweep up the room.”


Mishnah, Berakoth 8.1-4[2]


The washing of hands became more than a physical act of rubbing the wet fist of one hand in the palm of the other; it had developed into a ceremonial ritual as follows:  The hand was defined as that portion of the arm that was between the finger tips and elbow, including that area that today is known as the “forearm.” To wash properly, the tips of the fingers were joined together and lifted up so the water ran down to the elbows, then turned down so that the water could run off to the ground. The joined hands were lifted up again as fresh water was poured on the hands and the process was repeated three times.  The water basin that was used was first held on the right side, then on the left; the water that was poured on the hands was first poured on the right side, then on the left.[3] When finished, the following prayer was recited, “Blessed art Thou who hast given us the command to wash the hands.”[4] Jewish scholars today debate whether, in the first century, the cup of blessing came first or the hand-washing ritual; whether the towel was placed on the table or elsewhere, etc. Furthermore, the rabbis from various schools of theology, such as Hillel and Shammai, had slightly different versions of the ritual.


It is interesting though, that the issue of cleanliness has continued for us today in the form of a common cliché, “Cleanliness is next to Godliness.”  Just as the Pharisaic theology of cleanliness failed to make them holy before God, the modern expression has the same non-effect. There is no law in the Torah that requires this extreme level of hand washing.  The rabbis had created “rabbinic Judaism” out of their traditions and thought that in doing so, they were worshiping God. And there is nothing in Scripture that affirms the cliché. It is only the blood of Jesus that brings one to Godliness.


“Woe to you Pharisees…. Woe also to you experts in the law!”  The term woe is a dirge, a lament for the dead.[5] Clearly this was a sorrowful term of judgment. The leading Pharisees and the scribes were essentially of the same theological mindset in that they created their own Oral laws which they held in superior position to their Hebrew Bible. In addition, they selected choice verses and applied them to daily lives with extreme legalism.  For example,


You must distinguish between the holy and the common, and the clean and the unclean.


Leviticus 10:10


In response, Jesus gave them dire warnings of impending consequences with the term woe.  The phrase woe, which in Greek is ouai, and refers to both anger and sorrow.[6] Clearly Jesus was extremely upset with them,[7] and spoke forth a single word of pending judgment.


“Unmarked graves; the people who walk over them don’t know it.  One of the reasons for whitewashing tombs was that they could be easily avoided by travelers. If one walked near a tomb or touched a dead body, he would be ceremonially defiled and could not participate in the religious celebrations such as Passover.[8]  This was especially important for the priests and Levites who served in the temple. Therefore, two weeks prior to Passover, families would whitewash all tombs.


“Your fathers killed them.”  Like their fathers, they too killed the “prophets.”  From Abel in the book of Genesis to Zechariah in 2 Chronicles 24, which is the last book in the Jewish Bible (due to a different sequence of books than in Christian Bibles).[9] Jeremiah was persecuted endlessly to the point that he was driven into exile in Egypt, but eventually was recognized and honored.


Now, these men whom Jesus was addressing, would continue the sins of their fathers. The first martyr would be Jesus Himself, then Stephen, who was followed by James. While these three died in Jerusalem, they didn’t do the Apostle Paul any favors either.  He was repeatedly scourged five times and often beaten up during his ministry.  Eventually, ten of the twelve disciples died as martyrs.  Unfortunately, the church has at times done likewise to its reformers.


“You build their monuments.” Literally: “You build their tombs.”[10] The question raised by scholars has been in reference to what tombs or monuments did Jesus refer to in this passage? It has been suggested that He referred to the Machpelah,[11]  a huge tomb Herod built in Hebron over the graves of Abraham and the patriarchs. This was truly a monument of honor.[12]


The negative connotation of this passage suggests the tomb of Zechariah,[13] or the tomb of another righteous prophet or priest who was killed by the religious establishment.  Many Jewish leaders of the Old Testament era had been violent against God’s prophets.  Likewise in the Inter-Testamental era, both the leading Pharisees and Sadducees were violent against those who preached righteousness.  Jesus said that the Jews tried to appease their guilt by the construction of memorial tombs[14] to honor one, and possibly others as well, whom they did not respect in life.


A Lesson in First Century Hermeneutics:

09.02.02.X Quoting The Overview Of Scripture


Today students are sometimes asked to read a book and, in a sentence or two, give a brief statement on what the book is about – an overview. A modern academic term is “thesis statement” – a one sentence summary sentence at the end of the first paragraph of an essay.  First century rabbis also used summary statements. When Rabbi So-and-So “said” something, that does not mean a quotation, but it is a brief statement of the meaning or summary of what was said. Not understanding this basic principle leads observant Bible students to ask the following question:



09.02.02.Q1 Why did Jesus refer to passages in the Bible that do not exist? 


A case in point is this statement: “Because of this, the wisdom of God said.” These words are from Luke 11:49, but there are no clear references to His quotation. Critics have highlighted such passages as proof of numerous errors in the Bible. But the appropriate response is found in the context of the Hebraic mindset.[15]  When Jesus spoke to the Jews, they understood the context of the conversation,[16] meaning, they understood what Jesus was saying in the broad scope of Scripture. Obviously, if the context was not understood, those in His audience as well as the Pharisees would have been quick to identify the error that has been touted by modern critics. But they didn’t!  Jesus referred to the Scriptures of the Old Testament in three ways:


  1. Directly,


  1. Indirectly and,


  1. In a broad general manner.


In Jewish thinking, there was no field of study more important than theology, which far outpaced the second most important field of study – a vocational trade.[17] When men gathered for a festival, after a synagogue service, or other social event, the subject of discussion was often theology, or the impact of Hellenism upon their world. Therefore, the average Jewish person was well grounded in both the Old Testament and Oral Tradition.  As a result, it was easy for Jesus to make broad over-generalizations, as in John 17:12 and His listeners understood Him.  Today, some 2,000 years later, scholars must reconstruct the setting and context of the event.  Yet while the historical connections at times are difficult to put together, the theological meaning remains secure.


“This generation will be held responsible.”  This phrase is a statement of promised judgment, yet God in His mercy gave the religious leaders the span of an entire generation to repent before judgment would be executed.  A “generation” is generally recognized as a 40-year period even though women were married and began having children while in their mid-teen years.  They were often grandmothers by their early thirties.  The compassion of Jesus to withhold judgment against the religious leaders who knew and taught the Old Testament prophecies is quite evident. Therefore, they were entirely responsible for what they knew and what they rejected:

  1. The ministry and message of John the Baptist


  1. The ministry, miracles, and message of Jesus


  1. The miracles of nature at His death


  1. The resurrection and appearances of more than five hundred people


  1. His ascension


  1. The work of the Holy Spirit after the resurrection, namely on Pentecost


  1. The message and miracles of the apostles


  1. The testimonies of the first Jewish Christians


God gave them 40 years to repent, just as God had given the Israelites 40 years of punishment in the desert.  Again, His mercy was demonstrated.  However, this judgment was not just for the sake of Jesus but also for the other prophets God sent whom they rejected and killed previously.  While previous Jews were punished by banishment and natural disasters, this time they associated Jesus with Beelzebub and punishment would be as no other in history. The discussion wherein Jesus condemned the hypocrisy of the leading Pharisees was the turning point for His ministry.  The Kingdom of God was lost to them until the future Millennial Reign comes, but now His focus would be upon the soon-to-come Gentile church.


Until now Jesus often healed multitudes without their faith, but as His focus changed He required faith on the part of those who desired healing.  In the meantime, some of His disciples were beginning to realize that He was, in fact, the Messiah. Knowing this, Jesus told them not to declare His Messiahship. Likewise, His teaching style was about to change.  Rather than giving clear teachings, He began to teach in parables (i.e. Mt. 13 ff.), sometimes leaving His accusers more confused than angry.



09.02.02.A. THE TOMB OF ZECHARIAH. Tradition says that the ornate tomb, located in the Kidron Valley between the Mount of Olives and Jerusalem’s eastern gate, was built for Zechariah as a recompense for his murder. However, the tomb reflects the architecture of two pagan cultures, Greek and Egyptian that Zechariah repudiated. In fact, the tomb is of an anonymous person who was a wealthy and prominent Jerusalemite, but not for Zechariah. Photograph by the author.

[1]. The evening meal was the “chief” meal of the day, usually held in the evening. It was the primary meal during the feasts, such as the Passover meal and marriage feast.

[2]. Danby, ed., Mishnah 8-9; Mishnah, Tohoroth 4.1 – 4.7.


[3]. Geikie, The Life and Words of Christ. 2:203.


[4]. This quotation may be a 4th century A.D. modification of the 1st century prayer, but regardless, it is essentially the same.


[5]. Smith, Augsburg Commentary on the New Testament: Matthew. 157, 274.


[6]. Lang, Know the Words of Jesus. 182.


[7]. See also 08.01.02, 11.02.05, and 13.05.02-05.


[8]. Freeman, The New Manners and Customs of the Bible. 507; Geikie, The Life and Words of Christ. 2:149-51.

[9]. The name Zachariah is at times spelled Zacharias. See also Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 3:127. See also 13.05.05.Q1 concerning the identification of Zachariah/Zechariah.


[10]. Green, Interlinear Greek-English New Testament; Berry, Interlinear Literal Translation of the Greek New Testament.


[11]. The Machpelah is a huge building (see 03.05.31.A), exceedingly larger than any other massive tomb.


[12]. Buried there are Abraham, Isaac, Jacob, Sarah, Rebecca, and Leah. Missing is Rachel who died in childbirth near Bethlehem, where she was buried. See 03.05.31.A.


[13]. This may be a reference to the tomb of Zechariah (see 09.02.02.A).


[14]. Some scholars believe this may possibly include the tomb of Zechariah; see 09.02.02.A.


[15]. A partial list of other problematic passages is found in Appendix 13.

[16]. See the Law of Context (Part 1, No. 2) in Appendix 30.


[17]. See 02.03.04 “Education.”


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09.02.03 Lk. 11:53-54




53 When He left there, the scribes and the Pharisees began to oppose Him fiercely and to cross-examine Him about many things; 54 they were lying in wait for Him to trap Him in something He said.


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09.02.04 Lk. 12:1-12




1 In these circumstances, a crowd of many thousands came together, so that they were trampling on one another. He began to say to His disciples first: “Be on your guard against the yeast of the Pharisees, which is hypocrisy. 2 There is nothing covered that won’t be uncovered, nothing hidden that won’t be made known. 3 Therefore, whatever you have said in the dark will be heard in the light, and what you have whispered in an ear in private rooms will be proclaimed on the housetops.


4 “And I say to you, My friends, don’t fear those who kill the body, and after that can do nothing more. 5 But I will show you the One to fear: Fear Him who has authority to throw people into hell after death. Yes, I say to you, this is the One to fear! 6 Aren’t five sparrows sold for two pennies? Yet not one of them is forgotten in God’s sight. 7 Indeed, the hairs of your head are all counted. Don’t be afraid; you are worth more than many sparrows!


8 “And I say to you, anyone who acknowledges Me before men, the Son of Man will also acknowledge him before the angels of God, 9 but whoever denies Me before men will be denied before the angels of God. 10 Anyone who speaks a word against the Son of Man will be forgiven, but the one who blasphemes against the Holy Spirit will not be forgiven.


11 Whenever they bring you before synagogues and rulers and authorities, don’t worry about how you should defend yourselves or what you should say. 12 For the Holy Spirit will teach you at that very hour what must be said.”


Hypocrisy is always an attempt to hide the truth of one’s life.  Hence, the hypocrite has within himself a life of falsehoods which cannot co-exist with the believer who is to worship God in spirit and truth.  Truthfulness and hypocrisy are the fruit of two different spiritual worlds.


Jesus realized that the common peasants – the multitudes – and even many rabbis were in a difficult position.  They had to decide whether to listen to their leaders in Jerusalem and stay within their religious system, or follow Him. The major point of difference was that the leaders focused on their Oral Laws, while Jesus focused on the Kingdom of God as the fulfillment of the Old Testament Covenant. This was a most difficult process and the leading Pharisees threatened those who considered leaving traditional Judaism to follow Jesus. The more who followed Jesus, the weaker the Pharisees became.  And that was a concern.


“Private rooms….housetops.”  Obviously at this point, a brief description of a first century house is needed.  In the mountain regions of central Israel and the Galilee area, houses were built from stone.  In the rolling hills and plains by the Mediterranean Sea sun-dried mud bricks were used.[1] It was possible that a thief could literally dig his way into a house and steal choice possessions, such as food jars. An interior room was the most private room, as it had no windows or openings for fresh air for security and privacy reasons.  Since glass windows did not exist, windows were nothing but small openings in the wall for light and fresh air.


Fear Him who has authority to throw people into hell after death.” The word “hell” clearly means the place of eternal fire of the damned (literally, the hell of fire).[2]  Jeremiah used the phrase as the place of a future judgment (Jer. 7:32-34, 19:6-9).[3]

“Aren’t five sparrows sold for two pennies?”  In ancient times, as in many areas of the Middle East today, an object for sale had no set price.  An interested buyer had to negotiate a purchase price. Therefore, there is no conflict with two different but similar prices in the gospels. Incidentally, “pennies” are English coins used in this passage for the smallest unit of currency, pennies were not coins associated with biblical times.


“The one who blasphemes against the Holy Spirit will not be forgiven.” The English word blasphemy or blaspheme is from the Greek term blasphemia, meaning to insult. But it also suggests that the one who blasphemes has placed himself in the place of God and, thereby, degrades Him.[4] That includes insulting Christ Jesus and the Holy Spirit as well. Hence, it is an incredibly serious charge.

“The Holy Spirit will teach you.”  The phrase is better translated, “The Holy Spirit will reveal to you,” or “direct you.”  It has on occasion been interpreted to mean that there is no need for deep biblical study, for the Holy Spirit will impart whatever knowledge is needed at the time. This is hardly the meaning. The disciples had been with Jesus for more than three years and had received the best education possible. Jesus meant that from their vast foundational knowledge and experiences, the Holy Spirit would direct them as to what to say when being confronted by various authorities. Likewise today, students are to study the Word to obtain a foundational knowledge so they can make appropriate judgments with the help of the Holy Spirit to guide them in that process.

[1]. Smith, Augsburg Commentary on the New Testament: Matthew. 115.   


[2]. Vincent, Word Studies in the New Testament. 1:40.


[3]. The term “fire” was frequently used by Old Testament prophets: Isa. 29:6; 66:15; Ezek. 38:22; Amos 1:4; 7:4; Zeph. 1:18; 3:8; Mal. 3:2; 4:1. The term is also found in numerous extra-biblical books such as Jubilees 9:15; 36:10 and in the Dead Sea Scrolls.


[4]. Barclay, A New Testament Wordbook. 51.

09.03 Prophetic Parables And Actions

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Unit 09

Turning Point In The Ministry Of Jesus


Chapter 03

                     Prophetic Parables And Actions


09.03.00.A. JESUS TEACHES AS A SOWER SOWS. Artwork by William Hole of the Royal Scottish Academy of Art, 1876. (2)

09.03.00.A. JESUS TEACHES AS A SOWER SOWS. Artwork by William Hole of the Royal Scottish Academy of Art, 1876.  Jesus is depicted teaching along the Sea of Galilee as a sower throws his seeds. Jesus often used real-life illustrations to reveal unseen spiritual truths. See Mark 4:1.

09.03.01 Introduction

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09.03.01 Introduction                          

The words of Jesus were not prophetic, as is commonly thought of today in terms of the proverbial “end times,” but rather, these were prophetic relative to the future of those who do not follow Him. In essence, any other way than His will eventually lead to destruction. That message is repeated constantly, but with the love and compassion of calling people to Himself.


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09.03.02 Lk. 12:13-21



13 Someone from the crowd said to Him, “Teacher, tell my brother to divide the inheritance with me.”


14 “Friend,” He said to him, “who appointed Me a judge or arbitrator over you?” 15 He then told them, “Watch out and be on guard against all greed because one’s life is not in the abundance of his possessions.”


A           16 Then He told them a parable:

              “A rich man’s land  

              Was very productive. 


B           17 He thought to himself,

              What shall I do, 

              since I don’t have anywhere to store my crops?” 


C           18 I will do this,’ he said.

              ‘I’ll tear down my barns and build bigger ones,

              and store all my grain and my goods there.


B’          19 Then I’ll say to myself,

              “You have many goods stored up for many years.

              Take it easy; eat, drink, and enjoy yourself.”’


A’         20 “But God said to him, ‘You fool!

                                      This very night your life is demanded of you. 

              And the things you have prepared — whose will they be?’


21 “That’s how it is with the one who stores up treasure for himself and is not rich toward God.”


Literary Style.[1]  The poetic parallelism of verses 16-20, reveal matching ideas.  In stanza A, the rich man spoke to himself, but in A,’ God spoke to him.  In the same stanzas, crops produced by the fertile land are acquired in A, while in A’ these are left behind upon the man’s death.  In stanza B, this rich fool describes his problem while in B’ he believes he has the perfect solution to it.  The theme or focus is stanza C, where he is building to secure his life for the future, but God concludes with the general principle that gathering earthly treasures is not gathering treasures in heaven.

In this discussion of inheritance, Jesus refused to get involved because both men were worshipers of the same God, were members of the same family, but were separated because of a dispute over a piece of property. They were dominated by their self-interests which crippled their ability to see the principles of God that pertained to their lives.  A court judge or rabbi was not what was needed, but a realization of the greed that was evident in their family. The narrative reveals how well social justice was developed at this time.

“Divide the inheritance.” It was not uncommon for people to take their problems and conflicts to a respected rabbi, or, if a rabbi could not be found, a carpenter was asked to resolve the problem.[2]  On the other hand, it was a common practice for itinerant rabbis to travel from village to village where they would serve in a judicial capacity and render decisions on civil and religious matters.

The Romans had given the Jews sufficient autonomy concerning judicial matters with the authority to enforce compliance of a decision if necessary.  In this case, the man did not request Jesus to act as a fair judge in a family matter of inheritance, but rather, be his advocate and have the inheritance divided (verse 13). The issue appears not to be of fairness, but of greed.  While some rabbis would have accepted the offer, Jesus refused to render a decision, not because He was unqualified or unconcerned, but because in this situation, He focused on those who have no right to judge others.    



“You fool!”  This man failed to think wisely.  When security for the future is placed in material possessions, Jesus calls the man a fool (Gk. aphron 878), which signifies without reason, one who was reckless.[3] The Pharisees, scribes, and Sadducees had their confidence for a secure future placed in various assets.


Jesus spoke Hebrew and Aramaic, and in Hebrew the term (ewil 191) means one who mocks guilt (Prov. 14:9), despises wisdom and discipline (Prov. 1:7; 15:5), and any attempt to give a fool instruction is futile (Prov. 16:22).[4] In essence, a fool is one who has rejected the knowledge of God and, therefore, is damned to hell.  When Jesus called this man a fool, He most certainly had a greater realm of Hebraic meaning than Greek. Jesus condemned them for this and warned the disciples not to do likewise.  Wealth is not to be a god but a tool to be used wisely to expand the Kingdom of God.


In Hebrew, the most common word for righteous, righteousness, and charity is tzedakah (Gk. dikaiosune 1343). The acts of charity in the giving of offerings and alms, in addition to the regular tithes, are considered as righteous.  Furthermore, one was not considered righteous if he failed to demonstrate charity.  For this reason, when Jesus recognized a true heart for charity, He identified the individual as righteous and that salvation was brought to him.  The issue of whether to give tithes was never a question.[5]     




[1]. Bailey, Poet and Peasant. Part II, 57; Fleming, The Parables of Jesus. 76; Bailey, Jesus through Middle Eastern Eyes. 299.


[2]. Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 3:53.


[3]. Vine, “Fool.” Vine’s Complete Expository Dictionary. 2:246.


[4]. Vine, “Fool.” Vine’s Complete Expository Dictionary. 1:85 and “Stupid Fellow.” 1:251.


[5]. See additional rules on tithing in the Mishnah, Ma’aserot 1.1 and Moed Shabbath 4.7.



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09.03.03 Lk. 12:22-34




22 Then He said to His disciples: “Therefore I tell you, don’t worry about your life, what you will eat; or about the body, what you will wear. 23 For life is more than food and the body more than clothing. 24 Consider the ravens: They don’t sow or reap; they don’t have a storeroom or a barn; yet God feeds them. Aren’t you worth much more than the birds? 25 Can any of you add a cubit to his height by worrying? 26 If then you’re not able to do even a little thing, why worry about the rest?


27 “Consider how the wildflowers grow: They don’t labor or spin thread. Yet I tell you, not even Solomon in all his splendor was adorned like one of these! 28 If that’s how God clothes the grass, which is in the field today and is thrown into the furnace tomorrow, how much more will He do for you — you of little faith? 29 Don’t keep striving for what you should eat and what you should drink, and don’t be anxious. 30 For the Gentile world eagerly seeks all these things, and your Father knows that you need them.


31 “But seek His kingdom, and these things will be provided for you. 32 Don’t be afraid, little flock, because your Father delights to give you the kingdom. 33 Sell your possessions and give to the poor. Make money-bags for yourselves that won’t grow old, an inexhaustible treasure in heaven, where no thief comes near and no moth destroys.        34 For where your treasure is, there your heart will be also.


“Consider the ravens.”  No one ever considered ravens as objects of God’s concern because these birds of prey were considered unclean.  Yet this statement could have been a reflection upon Psalm 147:9 and Job 38:41, where young ravens are the subject of God’s care.  In essence, Jesus said that if God nurtures such rapacious, unclean birds, then how much more will He nurture you?   Jesus then closes His discussion with two rhetorical questions (vv. 25-26): Who of you by worrying can add a single hour to his life?  Since you cannot do this very little thing, why do you worry about the rest?   Such questions were popular in the first centuries (B.C. and A.D.) between the sages and rabbis.


“Sell your possessions and give to the poor.” Giving to the poor and other acts of charity were considered acts towards perfection and becoming “fully righteous.” However, by the time of Jesus the latter term included observing the entire Torah.[1]  It always played an important function in Jewish piety – and was carried over into Christianity. Rabbi Hillel once said,

The more charity, the more peace.


         Mishnah, Aboth 2.7


“No moth destroys.”  One method of holding wealth in ancient times was in the form of expensive fabrics and clothing, but these were subject to moth destruction.

[1]. Jeremias, Jerusalem in the Time of Jesus. 127.  



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09.03.04 Lk. 12:35-40




35 “Be ready for service and have your lamps lit. 36 You must be like people waiting for their master to return from the wedding banquet so that when he comes and knocks, they can open the door for him at once. 37 Those slaves the master will find alert when he comes will be blessed. I assure you: He will get ready, have them recline at the table, then come and serve them. 38 If he comes in the middle of the night, or even near dawn, and finds them alert, those slaves are blessed. 39 But know this: If the homeowner had known at what hour the thief was coming, he would not have let his house be broken into. 40 You also be ready, because the Son of Man is coming at an hour that you do not expect.”


The parable of Luke 12:41-48 is similar to this one.  It is the same theme with two points and was probably given to a different audience. The points are:


  1. The return or Second Coming of Jesus, and


  1. Encouraging people to be prepared to meet their God.


This is clearly a reflection on the words of the prophet Hosea:


What will you do on a festival day,
on the day of the Lord’s feast?

Hosea 9:5


National Israel had rejected the message of the Kingdom of God and thereby postponed the heavenly wedding banquet for Jesus and the children of Abraham as promised in the ancient covenant.  Now Jesus was going to include the Gentile nations as wedding guests, but first He was going to leave, without indicating when He will return. When He does return, there will be a wedding feast for all those who placed their faith in Him.[2] Be sure to see the video 14.02.05.V2 where Professor John Metzger discusses the the purity of the (L)lamb during the Passion Week and the related imagery of the bride and groom to the Messianic Wedding Banquet.


Video Insert    >

09.03.04.V1 First Century Wedding Imagery. Messianic Rabbi John Fischer, discusses first century Jewish wedding imagery as reflective of the relationship between Jesus (Heb. Yeshua) and His church. (21:45)


In Luke 12:41-48, Jesus used the typical first century wedding feast.  The guests had to be dressed and have their lamps lit because the bridegroom normally came to the bride’s home to “steal” his bride.  The bridal party never knew for certain when the bridegroom would appear, so they had to be ready to leave at a moment’s notice. This was generally a time of great celebration.

Jesus also illustrated this lesson with the story of a homeowner who should have guarded his home and anticipated a thief.  If the owner had been watchful, he would not have been robbed; if the bridal party is watchful, they will not miss the bridegroom. The focus of the story is that Jesus wants His followers to be watchful for His return. There can be little question that the wedding banquet narratives give hints of the coming messianic banquet in which Jesus will be the central figure and His saints will be the guests.


In this parable, it was the master of the house who was gone and expected his servants to open the door for him when he returned.  It is assumed that his return would be at night, or at a time when he was least expected. Those who will be awake when he returns will be blessed. The implication is that those servants who would not be ready for him will miss the wedding banquet.

[1].  The significance of the messianic banquet was very important to Jesus (Heb. Yeshua) as the subject was discussed and recorded several times.  See the following as well: Wedding garments needed at the wedding in Mt. 22:1-14 (13.03.07); discussion of the “best place” in Lk. 14:7-14 (12.02.05); the great messianic banquet in Lk. 14:15-24 (12.02.06); the wise and foolish virgins in Mt. 25:1-13 (14.01.07); only the father knew Mt. 24:36 (14.01.05); the preparation of a new home in Jn. 14:1-4 (14.02.14). Also, see the video 09.03.04.V1 by Rabbi John Fischer who discusses the first century wedding imagery as reflective of the relationship between Jesus and His church, and a second video 14.02.05.V2 where Professor John Metzger discusses the purity of the (L)lamb during the Passion Week and the related imagery of the bride and groom to the Messianic Wedding Banquet.


[2]. For more information on wedding customs, see 04.03.08.Q1.



Bill Heinrich  -  Jan 05, 2016  -  Comments Off on 09.03.05 EXHORTATION TO WATCHFULNESS

09.03.05 Lk. 12:41-48




41 “Lord,” Peter asked, “are You telling this parable to us or to everyone?”


42 The Lord said: “Who then is the faithful and sensible manager his master will put in charge of his household servants to give them their allotted food at the proper time?      43 That slave whose master finds him working when he comes will be rewarded. 44 I tell you the truth: He will put him in charge of all his possessions. 45 But if that slave says in his heart, ‘My master is delaying his coming,’ and starts to beat the male and female slaves, and to eat and drink and get drunk, 46 that slave’s master will come on a day he does not expect him and at an hour he does not know. He will cut him to pieces and assign him a place with the unbelievers. 47 And that slave who knew his master’s will and didn’t prepare himself or do it will be severely beaten. 48 But the one who did not know and did things deserving of blows will be beaten lightly. Much will be required of everyone who has been given much. And even more will be expected of the one who has been entrusted with more.


This is an illustration of a wealthy home owner who had servants manage his household. If a manager demonstrated faithfulness and responsibility, he would be trusted with greater responsibilities (Lk. 12:44). If he failed to function as expected, he would be punished; likewise with the servants of Christ.  Those who are faithful to their task will be rewarded and those who fail will be punished.


“Much will be required of everyone who has been given much.”  Jesus clearly stated that the more one has – money, knowledge (of the Bible), authority, etc. – the more he is responsible before God. Therefore pastors, teachers, and life-long Christians will one day be held to a high accountability before God than one who just came into the faith. This passage ought to be humbling and sobering to all who are called to the ministry.

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