Luke Chapter 12

Sep 10

Attitudes for Followers of Jesus

A. The kind of attitude those who will face persecution should have.

1. (Luke 12:1-3) A warning to beware of hypocrisy.

“In the meantime, when an innumerable multitude of people had gathered together, so that they trampled one another, He began to say to His disciples first of all, ‘Beware of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered that will not be revealed, nor hidden that will not be known. Therefore whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in inner rooms will be proclaimed on the housetops.’”

a. When an innumerable multitude of people had gathered:
Luke draws attention to the setting by describing the crowd as an “innumerable multitude.” The word used is the same from which we derive the English “myriad,” emphasizing not just a large gathering but a seemingly endless mass of people. The crowd was so large and pressing that some were trampled, highlighting both the hunger of the people to hear Jesus and the chaos that often followed Him. This context demonstrates that Jesus’ teaching was not given in a calm classroom setting but amid urgency, danger, and human need. As Jesus steadily journeyed toward Jerusalem, the closer He came to the cross, the more the crowds grew, and the more urgent His warnings became.

b. Beware of the leaven of the Pharisees, which is hypocrisy:
Jesus turned to His disciples and warned them directly. Despite the multitude present, His instruction was first and foremost for those who would carry His mission forward. Leaven, in Scripture, often symbolizes corruption or hidden influence (see Exodus 12:15, Galatians 5:9, and 1 Corinthians 5:6–8). Just as leaven works quietly, spreading through the whole lump of dough until all is affected, hypocrisy spreads and corrupts the entire character. The Pharisees’ hypocrisy was particularly dangerous because it was cloaked in religious piety, appearing outwardly righteous while inwardly corrupt. Jesus made it clear that His disciples must be radically different, for if hypocrisy infected their ministry, it would undermine their witness to the world.

Hypocrisy is insidious, for it works silently and gradually, making it difficult to detect until its damage is done.
It appeals especially to those who enjoy some outward measure of success or reputation. When others look up to us, the temptation is to live for appearances rather than for truth.
Trapp notes that hypocrisy spreads, swells, and sours, just as leaven does. It spreads through others by example, swells the ego with pride, and sours the spirit with deceit.

c. For there is nothing covered that will not be revealed, nor hidden that will not be known:
The nature of hypocrisy is concealment, but God promises that every secret will one day be uncovered. Men may be deceived, but God is never deceived. The hypocrite wears a mask, but God sees through it to the heart. This reality is both a warning and a comfort. It warns that false pretenses cannot endure, but it comforts the sincere that God will vindicate truth and integrity.

In history, there have been countless examples of religious leaders exposed in their hypocrisy. For instance, one well-known evangelist in the 1980s condemned immorality publicly while secretly indulging in the very sins he denounced. Though he deceived many for a season, his sin was revealed, showing the truth of Jesus’ words. Men may be shocked when hypocrisy comes to light, but God never is. He sees all along.

d. Therefore whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in inner rooms will be proclaimed on the housetops:
The words of the hypocrite, whispered in secrecy or plotted in private, will one day be shouted openly. God will make all things known. For the believer, this is a call to absolute integrity, knowing that nothing is hidden from God and that all will be brought to light at the judgment seat of Christ (see 2 Corinthians 5:10). For the unbeliever, it is a fearful reminder that no scheme against God can remain secret forever.

2. (Luke 12:4-5) Do not fear persecution.

“And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!” (Luke 12:4–5, NKJV)

a. I say to you, My friends:
Here Jesus uses the tender phrase “My friends.” This term demonstrates His closeness and affection for His disciples, a remarkable expression from the Son of God to mere men. It is debated whether Jesus addressed only the disciples or also the multitude, but the context strongly suggests that His primary audience was His disciples (as in Luke 12:1–3), though He likely spoke in the plain hearing of the surrounding crowd. This intimate address shows that while He was preparing them for severe persecution, He also comforted them with the assurance of His friendship. The connection to His prior warning against hypocrisy is direct, for hypocrites despise the truly faithful, and those who live in sincerity before God must expect opposition.

b. Do not be afraid of those who kill the body:
Jesus tells His followers not to fear human persecutors. The worst they can do is to kill the body, and even this is under God’s sovereign allowance. This is a hard saying, for He was speaking to men who would, in fact, suffer violent deaths for His name. According to tradition, all of the apostles except John were martyred. Yet Christ calls them to courage, reminding them that man’s power is strictly limited.

The disciples were already feeling the pressure of hostility (Luke 11:53–54), as the religious leaders sought to trap Jesus and increase opposition against Him. The closer Jesus came to the cross, the more obvious the danger became. Yet He wanted His disciples to have His own peace and perspective, not shrinking back in fear but standing firm.

c. After that have no more that they can do:
The persecutor’s power ends at death, but God’s power continues beyond it. This is a sobering reminder of the brevity of earthly threats compared to the eternal realities of the soul. The believer who fears God has nothing ultimate to fear from men, for death simply ushers him into the presence of Christ (2 Corinthians 5:8).

As Clarke well said, “A man has but one life to lose, and one soul to save; and it is madness to sacrifice the salvation of the soul to the preservation of the life.” This truth has fueled countless martyrs who would rather die in faith than live in compromise.

d. Fear Him who, after He has killed, has power to cast into hell:
Jesus identifies the One who should be feared: God alone. He is the Judge who determines eternal destiny. The word translated “hell” is Gehenna, derived from the Valley of Hinnom, south and west of Jerusalem. In Old Testament days, it was infamous as the place where children were sacrificed to Molech (see 2 Chronicles 28:3; Jeremiah 7:30–31; 19:1–6; 32:35). Later, King Josiah desecrated it to prevent such abominations (2 Kings 23:10), and by the time of Christ, it was used as a garbage dump where fires continually burned. Thus, it became an apt symbol of eternal punishment, the final “lake of fire” described in Revelation 19:20 and 20:10–15.

Christ’s words refute the shallow notion that God never judges. He is loving, but He is also holy, and His wrath against sin is real. To fear God rightly means to recognize that eternity in hell is far more dreadful than any temporal suffering.

e. Yes, I say to you, fear Him!
Jesus repeats the command with emphasis, underscoring its eternal weight. To fear God is not to cower in terror but to live in reverent awe, placing obedience to Him above all else. History abounds with examples of faithful men and women who lived this truth, fearing God more than man. One powerful example is that of the English reformer Rowland Taylor, who was executed in 1555 for holding fast to biblical truth.

f. The testimony of Rowland Taylor:
Rowland Taylor, an English pastor, was condemned because he taught that priests could marry and that the bread and wine of communion did not literally become the body and blood of Christ. Arrested and tried for heresy, he boldly declared that his blood would be required at the hands of his persecutors. In his final hours, he comforted his wife and children, urging them to remain steadfast in Christ. As he was led to execution, his joy and composure stunned onlookers. In Hadleigh, the town where he had pastored, the streets filled with weeping people who mourned their faithful shepherd. At the stake, Taylor proclaimed that he had taught nothing but the Word of God, sealed his testimony with prayer, and committed his soul into the hands of God. Even as the fire consumed him, he remained unshaken, embodying Jesus’ words: “Do not be afraid of those who kill the body, and after that have no more that they can do.” His life and death were a vivid testimony of one who feared God rather than men, leaving behind a legacy of courage and conviction.

3. (Luke 12:6-7) Realize your great value to God

“Are not five sparrows sold for two copper coins? And not one of them is forgotten before God. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows.” (Luke 12:6–7, NKJV)

a. Not one of them is forgotten before God:
Jesus used an everyday image from the marketplace. Sparrows were inexpensive food, the cheapest of all creatures sold for sacrifice or consumption. Matthew recorded that two sparrows were sold for one copper coin (Matthew 10:29), but Luke tells us that five sparrows were sold for two coins—meaning that one was thrown in “for free.” Even something regarded as insignificant by men was still remembered by God. If the Lord does not forget sparrows, how much more will He not forget those redeemed by the blood of His Son? This truth is meant to strengthen believers in times of persecution, when they may feel forgotten or abandoned. Jesus assures His disciples that their lives are precious and ever before God’s remembrance.

The sense of being forgotten is among the deepest human fears, but the believer can rest in the promise that God never forgets His children. “Can a woman forget her nursing child, and not have compassion on the son of her womb? Surely they may forget, yet I will not forget you. See, I have inscribed you on the palms of My hands” (Isaiah 49:15–16).
Rowland Taylor, the English martyr, clung to this truth before his execution in 1555. Writing to his son, he testified: “God cares for sparrows, and for the hairs of our heads. I have ever found Him more faithful and favourable than is any father or husband.” His words echo Christ’s teaching here, showing that true disciples, even at death, find their courage in the faithfulness of God.

b. The very hairs of your head are all numbered:
The Lord not only remembers sparrows, but He knows His people so intimately that He has numbered the very hairs of their head. Human estimates suggest that blondes average about 145,000 hairs, brunettes around 120,000, and redheads about 90,000. Yet the number is constantly changing as hairs fall out and regrow. Jesus’ point is that God’s knowledge of His children is so precise and personal that He accounts for details no one else could track.

This is not meant as trivial knowledge but as a profound statement of divine providence. If God knows this, then He knows every need, every hurt, and every circumstance in our lives. As David wrote, “You number my wanderings; put my tears into Your bottle; are they not in Your book?” (Psalm 56:8).

c. You are of more value than many sparrows:
The conclusion is clear: the believer is of immeasurable worth to God. Those who endure persecution may be tempted to feel worthless and abandoned, but the reality is the opposite. God’s children are of infinitely greater value than sparrows. He proved this at the cross, where Christ died not for sparrows but for sinners.

The apostle Paul echoed this assurance: “What then shall we say to these things? If God is for us, who can be against us? … He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Romans 8:31–32).

4. (Luke 12:8-10) The importance of a good confession

“Also I say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God. But he who denies Me before men will be denied before the angels of God. And anyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit, it will not be forgiven.” (Luke 12:8–10, NKJV)

a. Whoever confesses Me before men, him the Son of Man also will confess before the angels of God:
Jesus promises a future reward for those who boldly confess Him in this world. The faithful confessor will be honored before the angels who surround God’s throne. This is not merely an earthly recognition, but a heavenly acknowledgment of loyalty. To confess Christ is to declare allegiance openly, without shame or fear.

In the early church, those who endured imprisonment or torture for Christ but were spared execution were given the title “confessors.” They were held in high honor, for their public testimony encouraged others to stand firm. Their example reminds us that true faith must be confessed outwardly, not hidden away privately.

b. He who denies Me before men will be denied before the angels of God:
The contrast is sobering. Just as the faithful will be honored, so the faithless will be disgraced. To deny Christ before men is to forfeit honor before heaven. Jesus does not say “deny in your heart” or “deny in your mind,” but specifically “deny before men.” The issue is the public witness of allegiance to Christ. Fear of man is often the reason for denial, which is exactly what Jesus warned against in verses 4–7.

The test of confession or denial comes to every believer, sometimes in overt persecution, sometimes in subtle compromise. To be faithful, one must settle the matter in advance: Christ will be confessed, no matter the cost.

c. Anyone who speaks a word against the Son of Man, it will be forgiven him:
This likely refers to moments of weakness or misunderstanding, such as Peter’s denial of Christ, which was forgiven after repentance (Luke 22:61–62; John 21:15–19). Temporary lapses in courage can be pardoned, for God’s mercy is abundant.

d. But to him who blasphemes against the Holy Spirit, it will not be forgiven:
Here Jesus identifies the one unpardonable sin. The Holy Spirit’s ministry is to testify of Christ (John 15:26). To resist or reject His testimony fully and finally is to call the Spirit a liar regarding Jesus. This settled rejection, not a momentary lapse, is blasphemy against the Holy Spirit.

This sin is unpardonable not because it is greater than the blood of Christ, but because it refuses the only means of pardon. As long as a person desires Christ, they have not committed this sin. But continued rejection hardens the heart, making final rejection more likely.
Some mockingly say words they think blaspheme the Spirit, as a joke or dare. Yet true blasphemy is not a careless phrase but a settled condition of rejecting God’s truth. Even such individuals can repent if they turn to Christ before death.
The way to avoid blaspheming the Spirit is clear: receive Jesus Christ in faith and submit to His Spirit’s testimony today. “Behold, now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2).

5. (Luke 12:11-12) Do not worry about what to say—the Holy Spirit will help you

“Now when they bring you to the synagogues and magistrates and authorities, do not worry about how or what you should answer, or what you should say. For the Holy Spirit will teach you in that very hour what you ought to say.” (Luke 12:11–12, NKJV)

a. Now when they bring you to the synagogues and magistrates and authorities:
Jesus did not say if they bring you, but when. Persecution was a certainty for His disciples. They would face opposition both in the religious sphere (“synagogues”) and in the civic and legal sphere (“magistrates and authorities”). Opposition to Christ’s people would come from both the established religion of the Jews and the governing power of Rome.

The book of Acts records this being fulfilled literally. Peter and John were arrested and brought before the Sanhedrin (Acts 4:1–7). Stephen was tried before the council and stoned (Acts 6:12–15; 7:54–60). Paul stood before Felix, Festus, and Agrippa (Acts 24–26). The Lord prepared His disciples with this promise because they would face these very trials.
Since the first century, countless believers have stood before hostile tribunals, both religious and civil. Whether under Roman emperors, Islamic caliphates, communist regimes, or hostile secular governments, the people of God have always faced this reality. Yet the Lord’s word has proven true: He gives sustaining grace in the moment of trial.

b. Do not worry about how or what you should answer, or what you should say:
Jesus commanded His followers not to be anxious in such moments. Their fear was natural, for many dreaded not so much the pain of persecution but the fear of failing Christ with weak or clumsy words. Jesus promised that in the hour of trial, His Spirit would supply what was needed.

The Greek term translated answer (apologeomai) means to make a defense. From it we derive the word apologetics. Jesus was not forbidding careful study or the defense of the faith. Rather, He promised that in moments of sudden persecution, when no preparation was possible, the Holy Spirit Himself would equip them with wisdom and clarity.
Barclay observed that many early Christians did not fear the flames or torture as much as they feared dishonoring Christ by failing to speak well. Christ’s promise was a safeguard against such anxiety.
Church history is filled with examples of this. Alice Driver, martyred under Queen Mary (“Bloody Mary”), so confounded her accusers at her examination that they were struck silent. She told them, “God be honored; you be not able to resist the Spirit of God in me, a poor woman.” Two weeks later she was burned at the stake, yet her testimony remains a powerful witness of this very promise fulfilled.

c. For the Holy Spirit will teach you in that very hour what you ought to say:
This is the heart of the promise. The believer may not know beforehand how to defend the faith, but in the moment of trial, the Spirit of God teaches and empowers. The Spirit does not merely give information but actively guides, fills, and inspires the words of Christ’s witnesses.

This promise does not excuse laziness in preaching or teaching. Pastors, teachers, and evangelists are still called to study diligently to rightly divide the Word of truth (2 Timothy 2:15). Rather, this is a specific promise of divine help in times of persecution when advance preparation is impossible.
This same Spirit emboldened Peter before the Sanhedrin (Acts 4:8–13) and gave Stephen such wisdom that “they were not able to resist the wisdom and the Spirit by which he spoke” (Acts 6:10). What Jesus promised in Luke 12:12 was demonstrated repeatedly in the lives of His followers.
For the modern believer, this remains a source of courage. Whether before hostile courts, antagonistic coworkers, or skeptical family members, the Spirit will give His people the words they need to testify of Christ faithfully.

B. Attitudes in Regard to Material Possessions

1. (Luke 12:13-15) The overall principle regarding material things

“Then one from the crowd said to Him, ‘Teacher, tell my brother to divide the inheritance with me.’ But He said to him, ‘Man, who made Me a judge or an arbitrator over you?’ And He said to them, ‘Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.’” (Luke 12:13–15, NKJV)

a. Teacher, tell my brother to divide the inheritance with me:
In the midst of Jesus’ teaching about eternal priorities, a man interrupted with a purely earthly concern. He wanted Jesus to settle a dispute over inheritance. This was a bold and inappropriate request, revealing that the man was more concerned about material possessions than the eternal truths Jesus had just presented regarding God’s care and the call to fearless confession (Luke 12:1–12).

According to Jewish law, the firstborn son received two-thirds of the inheritance, while the younger son received one-third (see Deuteronomy 21:17). This man was not asking Jesus to mediate fairly but to side with him against his brother: “Tell my brother to divide the inheritance with me.” His request was driven by self-interest rather than a genuine desire for righteousness.
The timing is revealing. Jesus had just spoken about fearing God, the value of the soul, and the work of the Holy Spirit. Yet this man’s heart was preoccupied with wealth. This shows how easily material concerns can blind us to spiritual truth.
As Morgan observed, if both brothers had truly sought to be “rich toward God,” the matter would have resolved itself. One would gladly share, and the other would care little for receiving. But when covetousness governs the heart, even rightful inheritance becomes a source of strife.

b. Man, who made Me a judge or an arbitrator over you?
Jesus refused to take up the role of financial arbitrator. It was not that He was indifferent to justice, but He recognized that the man’s heart problem was far deeper than the inheritance issue. The danger of covetousness was greater than the danger of being cheated.

Jesus’ refusal shows that He would not be distracted from His mission. His kingdom is not about settling every earthly dispute but about redeeming hearts from sin.
Often, what we demand as “justice” may in fact be cloaked covetousness. We convince ourselves that we are fighting for what is right, when in reality we are grasping for more than God intends for us.
We may win the battle for what is “ours” and still lose the war for our soul. Jesus warned that grasping for possessions can do more harm than simply letting them go and trusting God.

c. Take heed and beware of covetousness:
Jesus used this man’s misguided request to warn the entire crowd. Covetousness—an insatiable desire for more—is subtle and pervasive. The command “beware” carries the sense of guarding oneself against an ever-present danger. It is a call to vigilance, for covetousness often disguises itself under the pretense of justice, security, or even necessity.

Morris notes that the Greek word carries the force of a soldier guarding against attack. Covetousness is not a passive weakness; it is an active enemy that must be resisted.
Clarke observed that “great possessions are generally accompanied with pride, idleness, and luxury,” all of which are enemies to salvation. Wealth is not evil in itself, but the craving for it corrupts the soul.
Morgan rightly concluded: “To divide property between covetous men is to prepare for future strife. To make men free from covetousness, is to make peace.” The real solution to disputes is not redistribution of wealth but the transformation of the heart.

d. One’s life does not consist in the abundance of the things he possesses:
Here Jesus declared the foundational principle He would illustrate in the parable of the rich fool (Luke 12:16–21). True life is not measured by possessions. To define life in terms of wealth is to reduce it to idolatry. Paul echoes this truth: “Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry” (Colossians 3:5, NKJV).

Covetousness makes man a slave to accumulation, always reaching for the next morsel yet never satisfied. As Trapp colorfully put it, “Covetous men by gaping after more lose the pleasure of that which they possess, as a dog at his master’s table swalloweth the whole meat he casteth him without any pleasure, gaping still for the next morsel.”
The principle is clear: a life measured by wealth is a wasted life. True riches are found in being “rich toward God,” which Jesus will press in the verses that follow.

2. (Luke 12:16-21) The Parable of the Rich Fool

“Then He spoke a parable to them, saying: ‘The ground of a certain rich man yielded plentifully. And he thought within himself, saying, “What shall I do, since I have no room to store my crops?” So he said, “I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods. And I will say to my soul, ‘Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry.’” But God said to him, “Fool! This night your soul will be required of you; then whose will those things be which you have provided?” So is he who lays up treasure for himself, and is not rich toward God.’” (Luke 12:16–21, NKJV)

a. The ground of a certain rich man yielded plentifully:
The story begins with a man whose prosperity was undeniable. His ground was fertile, and by labor and God’s providence, his fields produced abundantly. Yet his blessing soon became his burden, for he did not know what to do with his surplus. His anxiety is revealed in his words: “What shall I do?” This shows that wealth does not eliminate worry; it only changes its shape. As Morrison remarked, “When we are young we think that to be rich means to be free from anxiety altogether… But this rich man was just as full of cares as the beggar without a sixpence in the world.” Wealth without God multiplies restlessness instead of peace.

b. I will do this:
The man’s solution was purely material: to build bigger barns and store more goods. His plan was confident and deliberate. He assumed that his prosperity guaranteed his future. In his reasoning, he thought of construction, storage, and security, but he never thought of God, nor of eternity. His planning was meticulous for this world but blind to the next.

c. But God said to him, “Fool! This night your soul will be required of you”:
The divine interruption shatters the man’s illusion of control. God calls him a “fool,” not because he was wealthy, but because he lived as though his life was secure in himself and not in God. All of his barns and goods meant nothing in the face of sudden death. His soul was required that very night, and with it, the stewardship of everything he possessed.

The phrase “required of you” carries the sense of obligation. His soul did not belong to him but to God, and at death, the debt had to be paid. He owed God his life, his livelihood, and ultimately his soul, but he lived as if he owed nothing.
The world would have called him a success, but eternity exposed him as a fool. To give ultimate place to material things is not merely sinful—it is foolish.

d. “Then whose will those things be which you have provided?”
The futility of the man’s labor is exposed. His wealth would pass to another, whether to heirs, strangers, or squanderers. The rich fool lived as though his wealth was his own, but in death it was revealed that he possessed nothing at all. As Geldenhuys observed, “Poorer than the poorest beggar he had to leave this world.”

e. So is he who lays up treasure for himself:
The problem was not that the man had wealth, but that his wealth was hoarded for himself. His language revealed his self-centeredness: my crops, my barns, my goods, my soul. There was no thought of God, no thought of others, no thought of eternity. In truth, none of it belonged to him—not even his own soul, which was claimed by God that night.

f. And is not rich toward God:
The parable closes with the eternal principle: the real tragedy was not the man’s wealth but his poverty toward God. Being “rich toward God” means prioritizing spiritual treasure over material accumulation. It means sacrificial giving to the needy (Luke 12:33; 18:22; 1 Timothy 6:17–19) and trusting Christ for eternal riches (Revelation 3:17–18).

Paul warned: “But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition” (1 Timothy 6:9, NKJV). Poverty is not what we should fear—spiritual poverty in the midst of material plenty is the true danger.
John Wesley modeled this truth. His principle was simple: earn as much as you can, save as much as you can, and give as much as you can. Though his income rose substantially, he lived on £28 a year and gave the rest away, demonstrating what it means to be rich toward God.

3. (Luke 12:22-23) A warning against worry

“Then He said to His disciples, ‘Therefore I say to you, do not worry about your life, what you will eat; nor about the body, what you will put on. Life is more than food, and the body is more than clothing.’” (Luke 12:22–23, NKJV)

a. Therefore I say to you, do not worry about your life:
This command follows directly after the parable of the rich fool. Jesus shifted His focus from greed to worry, showing that both spring from the same root—distrust of God’s providence. Greed can never get enough, while worry fears it will never have enough. Both place confidence in possessions rather than in God.

Worry is not harmless; it is a form of unbelief. As Bruce observed, “You can be as unfaithful to God through care as well as through covetousness.” In both cases, the eye is fixed on circumstances instead of Christ.
Do not worry is not a suggestion but a loving command. Worry robs believers of joy and strength. Medical studies confirm what Scripture has long revealed: chronic anxiety damages the immune system, reduces the body’s ability to handle stress, affects fertility, and contributes to heart disease. Worry not only dishonors God, it also destroys health.

b. Do not worry:
There is a difference between a godly sense of responsibility and an ungodly, untrusting worry. A believer is called to diligence and stewardship, but when responsibility turns into restless anxiety, it becomes sin. The danger lies in the way worry often disguises itself as prudence. What appears to be careful responsibility may actually be unbelief in God’s care.

c. Life is more than food, and the body is more than clothing:
Worry reduces human existence to the level of animals, concerned only with survival. Jesus reminded His disciples that man’s life is more than the body’s needs. As image-bearers of God with eternal souls, believers have higher priorities than food and clothing. To live only for these things is to neglect eternal matters.

4. (Luke 12:24-28) Reasons not to worry

“Consider the ravens, for they neither sow nor reap, which have neither storehouse nor barn; and God feeds them. Of how much more value are you than the birds? And which of you by worrying can add one cubit to his stature? If you then are not able to do the least, why are you anxious for the rest? Consider the lilies, how they grow: they neither toil nor spin; and yet I say to you, even Solomon in all his glory was not arrayed like one of these. If then God so clothes the grass, which today is in the field and tomorrow is thrown into the oven, how much more will He clothe you, O you of little faith?’” (Luke 12:24–28, NKJV)

a. Consider the ravens… God feeds them:
Jesus pointed to the raven, an unclean bird in Jewish law (Leviticus 11:15), to emphasize God’s care even for the least valued creatures. Ravens do not plant, harvest, or build barns, yet God sustains them. If God cares for scavenger birds, how much more will He care for His redeemed children.

It must be noted that the birds do not sit idle. They rise early, search diligently, and work continually, but without anxiety. God provides for them through their labor. Likewise, believers are called to work, but never to worry.

b. Of how much more value are you than the birds?
The problem at the root of worry is often a failure to grasp our worth before God. If we truly believed that God values us more than the birds, we would not fear being forgotten. Jesus already declared that the very hairs of our head are numbered (Luke 12:7). Worry reveals that we do not believe how much He loves us.

c. Which of you by worrying can add one cubit to his stature?
Worry is useless. It cannot add a single measure to our life or height. Some manuscripts suggest “life span” rather than stature, but the point remains the same: worry accomplishes nothing. In fact, far from adding to life, anxiety shortens it, destroying health and wasting years.

This makes worry unique among sins. Other sins may promise pleasure, though deceitfully. Worry promises nothing and produces nothing. It is both sin and futility.

d. If then God so clothes the grass… how much more will He clothe you, O you of little faith?
Jesus gave another illustration, this time from plant life. Lilies neither toil nor spin, yet they are clothed with beauty surpassing Solomon’s royal splendor. If God gives such splendor to flowers that live only for a day and are then burned as fuel, how much more will He provide clothing for His people, who are destined for eternity.

Yet notice: the flowers endure cloudy days, rain, and even storms. God’s care does not mean constant sunshine, but that through every season His provision is perfect.
Jesus then gently rebukes: “O you of little faith.” Worry is not a small weakness but a significant dishonor to God. Spurgeon commented, “‘Little faith’ is not a little fault; for it greatly wrongs the Lord, and sadly grieves the fretful mind. To think the Lord who clothes the lilies will leave His own children naked is shameful. O little faith, learn better manners!”

5. (Luke 12:29-31) God’s intention is that your attention be on His kingdom and His treasure, not the kingdom and treasure of this world

“And do not seek what you should eat or what you should drink, nor have an anxious mind. For all these things the nations of the world seek after, and your Father knows that you need these things. But seek the kingdom of God, and all these things shall be added to you.” (Luke 12:29–31, NKJV)

a. Do not seek what you should eat or what you should drink, nor have an anxious mind:
Jesus repeats His command against worry but presses deeper. The word translated anxious mind comes from the Greek meteorizesthe, connected with the root word “meteor.” It conveys the idea of being suspended, unsettled, or tossed about like something hanging in the sky with no anchor. Jesus’ followers are not to live as though suspended in uncertainty, drifting with fear.

Spurgeon explained that the passage could be rendered, “Neither be ye of meteoric mind,” meaning do not live like something unstable, flashing for a moment and then disappearing. Faith anchors the mind, while worry leaves it dangling.
Jesus Himself modeled this life of trust. He let go of the treasures of heaven to live in poverty on earth, relying fully on His Father. His life demonstrates that joy and confidence come not from grasping at worldly security but from trusting God.

b. For all these things the nations of the world seek after:
Jesus contrasted believers with the unbelieving world. The Gentile nations were consumed with chasing after food, drink, and clothing. Those without God naturally live as if survival is the highest good. But for the child of God, such anxiety is inconsistent with knowing the Father.

Spurgeon confronted believers sharply on this point: “You say again that you cannot help being anxious. Then, my dear friend, I must very solemnly ask you what is the difference between you and the man of the world?” If worry rules us, our lives look no different from those who do not know God.

c. But seek the kingdom of God:
This command provides the positive alternative to anxiety. To seek God’s kingdom is not simply to place it first among other priorities, but to let it shape and permeate everything we do. We seek the kingdom when we align our family life, work, and service with God’s reign.

For example, a husband honors God by loving his wife faithfully; a worker seeks the kingdom by laboring with honesty and diligence. Seeking the kingdom is not separate from daily responsibilities, but expressed through them.
Jesus reminded His disciples that physical well-being is not worthy of being life’s central pursuit. If we make material security our god, we live like animals, concerned only with food and survival. But if we seek God’s kingdom first, our lives rise above mere survival and reflect eternal values.
Jesus did not simply tell us to stop worrying; He told us to replace worry with pursuit of His kingdom. Old habits and passions cannot simply be abandoned; they must be replaced with greater ones.

d. And all these things shall be added to you:
This is a promise, not merely a possibility. When God’s kingdom is our priority, He will meet our needs in His way and in His time. This does not mean a life of luxury, but it does mean a life free from anxious striving. God adds what we need as we pursue Him.

This choice—to seek first the kingdom of God—is the fundamental choice at conversion. Every day afterward, we either reinforce that choice by living for His kingdom or deny it by reverting to worldly priorities.
In this way, worry is not overcome by trying to think less about earthly needs but by thinking more about heavenly realities. When the kingdom is our treasure, worry loses its grip.

6. (Luke 12:32-34) Trust in God’s provision builds generosity in the followers of Jesus

“Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell what you have and give alms; provide yourselves money bags which do not grow old, a treasure in the heavens that does not fail, where no thief approaches nor moth destroys. For where your treasure is, there your heart will be also.” (Luke 12:32–34, NKJV)

a. Do not fear, little flock:
Jesus addressed His disciples tenderly as His “little flock.” The phrase carries a double diminutive, literally “little, little flock,” emphasizing both their smallness and His affection for them. They were few in number and weak in worldly terms, but they were precious to Him. Better to be a small flock with the Good Shepherd than a vast flock led by a hireling.

b. It is your Father’s good pleasure to give you the kingdom:
This is one of the most remarkable promises in Scripture. God not only gives His children provision for daily needs, but He delights to give them the kingdom itself. His generosity flows from His character as Father, and Jesus emphasizes “your Father” rather than “My Father” to include His disciples in this privilege.

For the apostles, this was true in both a present and future sense. They enjoyed the reign of Christ among them and would soon be entrusted with spreading the gospel of His kingdom to the nations. With such a calling came the promise of provision and protection.

c. Sell what you have and give alms:
Jesus applied His teaching practically. Generosity is the cure for covetousness and the antidote to worry. To give away possessions trains the heart to rely on God, not on wealth. This is not a call to reckless poverty but to deliberate generosity.

As Pate notes, “Readiness to respond to the call of renunciation is a sign of genuine conversion, a sign of undivided loyalty to Jesus, a sign of unwavering faith in Him.” Giving loosens the grip of possessions and redirects our treasure heavenward.

d. Provide yourselves money bags which do not grow old, a treasure in the heavens that does not fail:
Earthly wealth decays, is stolen, or consumed by moth and rust. Heavenly treasure endures forever. Jesus reminds His disciples that the safest investment is generosity, which stores treasure in heaven. Paul echoes this truth: “Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life” (1 Timothy 6:18–19, NKJV).

e. For where your treasure is, there your heart will be also:
This principle is absolute. What we value most captures our heart. If we value earthly wealth, our heart will be chained to this world. If we value heavenly treasure, our heart will rise to the presence of God.

Pate writes, “If a person’s primary interests are earthbound, that is where his or her commitment will be.” This explains why Jesus pressed His listeners to transfer their treasure heavenward. The location of our treasure reveals the true loyalty of our hearts.
This teaching circles back to the man who first interrupted Jesus about his inheritance (Luke 12:13). His treasure was on earth, and so was his heart. Jesus calls all men to lift their treasure, and therefore their heart, toward heaven.

C. Attitudes in Regard to Jesus’ Return

1. (Luke 12:35-40) Be ready and waiting for your Master’s return

“Let your waist be girded and your lamps burning; and you yourselves be like men who wait for their master, when he will return from the wedding, that when he comes and knocks they may open to him immediately. Blessed are those servants whom the master, when he comes, will find watching. Assuredly, I say to you that he will gird himself and have them sit down to eat, and will come and serve them. And if he should come in the second watch, or come in the third watch, and find them so, blessed are those servants. But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.” (Luke 12:35–40, NKJV)

a. And you yourselves be like men who wait for their master:
The proper alternative to greed and worry is eager expectation for the return of Jesus. Believers are to live as servants who anticipate their Master’s arrival at any moment. This is not passive waiting but active readiness, living each day in obedience and hope. Geldenhuys notes: “These words of the Saviour are closely linked up with the previous warnings not to be worldly minded but heavenly minded.”

b. Let your waist be girded and your lamps burning:
The picture is of servants ready for work. To “gird the waist” meant tucking long garments into a belt, preparing for service or travel. Burning lamps symbolized vigilance and illumination. Believers must not only be willing to serve (girded waist) but also guided by the light of God’s Word (Psalm 119:105: “Your word is a lamp to my feet and a light to my path”). A readiness without the light of Scripture quickly becomes misguided zeal.

c. Blessed are those servants whom the master… will gird himself and have them sit down to eat:
The astonishing promise is that Christ Himself will serve His ready servants. In the age to come, the Master will honor His watchful disciples with blessings beyond measure. This reverses earthly expectations, where servants wait upon the master; here, the Master delights to wait upon His faithful servants. As Pate observes: “Those servants who are alert to their master’s return will be blessed. So blessed are they, in fact, that the lord will reverse the roles and serve them.”

d. If he should come in the second watch, or come in the third watch, and find them so, blessed are those servants:
The second and third watches of the night (roughly 9:00 p.m. to 3:00 a.m.) were the hardest times to remain vigilant. The blessing is not only for those who watch when it is convenient, but for those who watch when it is hard. The return of Christ will test the patience and endurance of His people, but those who persist will be blessed.

e. But know this, that if the master of the house had known what hour the thief would come:
The comparison shifts to a thief, who never announces his arrival. The only way to be ready is constant vigilance. So it is with Christ’s return—no one knows the day or the hour (Matthew 24:42–44). The warning is clear: Jesus will come at an hour when many do not expect Him, and only those living in readiness will be prepared.

2. (Luke 12:41-48) Be good stewards in your Master’s absence

“Then Peter said to Him, ‘Lord, do You speak this parable only to us, or to all people?’ And the Lord said, ‘Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you that he will make him ruler over all that he has. But if that servant says in his heart, “My master is delaying his coming,” and begins to beat the male and female servants, and to eat and drink and be drunk, the master of that servant will come on a day when he is not looking for him, and at an hour when he is not aware, and will cut him in two and appoint him his portion with the unbelievers. And that servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes. But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.’” (Luke 12:41–48, NKJV)

a. Peter said to Him, “Lord, do You speak this parable only to us, or to all people?”
Peter wanted clarification, and Jesus answered by broadening the application. The call to be a faithful steward applies to all who serve Christ. Yet those who lead—pastors, teachers, and ministers—bear even greater accountability. Poole comments: “Ignorance of the Divine shall not wholly excuse the sinner, he shall be beaten, but his stripes shall be few, his damnation shall be gentle compared with a minister’s, that knows his Master’s will but does it not… God looks upon wicked, loose, and scandalous and mischievous ministers as the greatest transgressors.”

b. But if that servant says in his heart, “My master is delaying his coming”:
This describes the heart of an unfaithful steward. He lives as though the Master will not return soon, and his unbelief manifests itself in three ways:

He mistreats others (“begins to beat the male and female servants”).
He indulges in self-centered living (“to eat and drink”).
He surrenders to sinful pleasure (“and be drunk”).

Jesus connects watchfulness to love, self-control, and spiritual focus. The servant who loses expectation of the Master’s return inevitably slips into abuse and corruption. Peter later warned of scoffers who say, “Where is the promise of His coming?” (2 Peter 3:4). The delay of Christ is not neglect but mercy, giving more time for sinners to repent (2 Peter 3:9).

c. The master of that servant will come on a day when he is not looking for him:
Whether prepared or not, the Master will return. For the faithful, His coming brings reward; for the unfaithful, judgment. To be “cut in two” and assigned with the unbelievers speaks of eternal separation and judgment. This is not mere loss of reward but exposure of false profession.

d. That servant who knew his master’s will… shall be beaten with many stripes. But he who did not know… shall be beaten with few:
Judgment will be proportionate to knowledge and responsibility. Those with greater knowledge and opportunity will face greater accountability. This principle is universal: “For everyone to whom much is given, from him much will be required.” This verse strikes especially at teachers and leaders, who are entrusted with much truth. James 3:1 echoes this when it says, “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.”

The principle of proportionate judgment also applies to the lost. Hell will be equally eternal for all, but not equally severe (Matthew 11:21–24). God’s judgment is always just, measured, and righteous.

3. (Luke 12:49-53) Jesus brings purifying fire and division

“I came to send fire on the earth, and how I wish it were already kindled! But I have a baptism to be baptized with, and how distressed I am till it is accomplished! Do you suppose that I came to give peace on earth? I tell you, not at all, but rather division. For from now on five in one house will be divided: three against two, and two against three. Father will be divided against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law.” (Luke 12:49–53, NKJV)

a. I came to send fire on the earth, and how I wish it were already kindled!
Jesus’ words startled His hearers. The fire He referred to may be understood in several ways:

It may represent the coming judgment of God, which fell upon Israel in A.D. 70 and will culminate in the final day of the Lord (Barclay rightly observed that in Jewish thought, fire is often a symbol of judgment).
It may represent the fire of the Holy Spirit, poured out after His death and resurrection (Acts 2:1–4). This could not come until His atoning work was complete.
It may represent the fire of the gospel itself, spreading across the world, purifying and dividing as it advances.

All three are interwoven: the cross ignites the Spirit’s coming, the Spirit fuels gospel witness, and gospel witness provokes both salvation and judgment.

b. But I have a baptism to be baptized with, and how distressed I am till it is accomplished!
Jesus spoke of His coming suffering at the cross as a baptism—not a sprinkling, but an immersion. Just as we are baptized into Christ and His Spirit, He was immersed in suffering and wrath for our redemption. His distress was not fear but anticipation, knowing both the agony of the cross and the glory that would follow. Hebrews 12:2 confirms this: “who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.”

c. Do you suppose that I came to give peace on earth? I tell you, not at all, but rather division.
While the angels at His birth declared “peace on earth” (Luke 2:14), that peace is ultimately for those reconciled to God through Him (Romans 5:1). His first coming inevitably brought division, because truth separates light from darkness, faith from unbelief. His gospel pierces families and societies, forcing people to choose.

d. Father will be divided against son… mother against daughter:
Jesus gave specific examples of how loyalty to Him may fracture families. Following Christ often means choosing Him over the closest earthly ties. In the Roman world, Christianity was despised because it “tore families in two” (Barclay). This remains true today wherever the gospel confronts false religion or cultural tradition. To be a faithful steward of Christ often comes at the cost of earthly peace.

4. (Luke 12:54-56) The urgency to discern the times

“Then He also said to the multitudes, ‘Whenever you see a cloud rising out of the west, immediately you say, “A shower is coming”; and so it is. And when you see the south wind blow, you say, “There will be hot weather”; and there is. Hypocrites! You can discern the face of the sky and of the earth, but how is it you do not discern this time?’” (Luke 12:54–56, NKJV)

a. You can discern the face of the sky and of the earth, but how is it you do not discern this time?
Jesus rebuked the multitudes for their spiritual blindness. They could predict the weather by observing clouds from the Mediterranean (rain) or winds from the desert (heat). Yet with all the evidence of prophecy and miracles before them, they failed to recognize the Messiah standing in their midst.

This rebuke parallels His words in Matthew 16:3: “You know how to discern the face of the sky, but you cannot discern the signs of the times.” Their blindness was willful, not intellectual.

b. He also said to the multitudes:
This warning was not just for the disciples but for everyone. Jesus wanted the crowds to discern “this time”—the time of His first coming. Messianic prophecies, John the Baptist’s ministry, and Christ’s miracles all testified that the kingdom of God had come near, but they refused to see.

c. Application to the present age:
In the same way, our generation is called to discern the times. Scripture outlines events that will mark the last days, and many of those conditions are already present:

The stage is set for a rebuilt temple in Jerusalem, necessary for the fulfillment of prophecies regarding the abomination of desolation (Matthew 24:15; 2 Thessalonians 2:3–4). Since 1948, Israel is a nation again, which is a major prophetic sign.
The stage is set for a revived confederation of nations, the heir to the Roman Empire (Daniel 2:36–45; Revelation 13:1–8; 17:10–14). The European Union is one possible framework.
The stage is set for the rise of a global political leader—the Antichrist—who will dominate the world economically and militarily (2 Thessalonians 2:3–12; Revelation 13:4–7).
The stage is set for a global false religion (2 Thessalonians 2:9–12; Revelation 13:11–15; 17:1–6).
The stage is set for a centralized global economic system (Revelation 13:15–17), enabled by modern technology and the increasing push for digital financial controls.

d. None of these signs guarantee an immediate return, yet they all increase urgency.
God may allow history to cycle so that similar conditions reassemble later. But the fact that these elements are already in place adds weight to Jesus’ call: discern the times, live in readiness, and be about your Master’s business.

5. (Luke 12:57-59) Knowing the times, get right with God now

“Yes, and why, even of yourselves, do you not judge what is right? When you go with your adversary to the magistrate, make every effort along the way to settle with him, lest he drag you to the judge, the judge deliver you to the officer, and the officer throw you into prison. I tell you, you shall not depart from there till you have paid the very last mite.” (Luke 12:57–59, NKJV)

a. Why, even of yourselves, do you not judge what is right?
Jesus concluded His teaching with a practical appeal to conscience. The people had been rebuked for failing to discern “this time” (Luke 12:56), and now He pressed them to act. Common sense should tell them that it is far better to be reconciled before facing judgment. In the same way, anyone who honestly weighs eternity can see the urgency of getting right with God now rather than waiting until they stand before His throne.

The tragedy is that many delay, believing they will make peace with God later. Yet Jesus warns that later may be too late. “Behold, now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2).

b. Make every effort along the way to settle with him:
Jesus illustrated His point with a picture from everyday life. A man going to court with his adversary would be wise to settle before standing before the judge. To resist settlement only ensures greater loss and punishment. The spiritual analogy is unmistakable: God offers humanity a gracious “settlement out of court” through the cross of Christ. Those who trust in Jesus are reconciled before judgment day ever arrives.

Paul described this divine settlement in Romans 5:10: “For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.”
The wise course is to make peace with God now, while the offer of grace is available. To delay is to presume upon the future, which no man controls.

c. You shall not depart from there till you have paid the very last mite:
Jesus warned of the fearful penalty for refusing reconciliation. The “mite” (lepton, meaning “thin one”) was the smallest Jewish coin, stressing that nothing would be overlooked in judgment. Those who reject God’s offer of grace will face a debt they can never pay.

The imagery points to the eternal nature of hell. Because the sinner’s debt is infinite, the punishment cannot be exhausted. Jesus described it as “everlasting punishment” (Matthew 25:46). Paul said the lost “shall be punished with everlasting destruction from the presence of the Lord” (2 Thessalonians 1:9). John wrote of the lost: “And the smoke of their torment ascends forever and ever; and they have no rest day or night” (Revelation 14:11). Jesus Himself said, “Their worm does not die and the fire is not quenched” (Mark 9:48).
The lost will even face a resurrection of their bodies, suited for eternal judgment (John 5:29; Acts 24:15). Just as the saints are raised to life everlasting, the wicked are raised to everlasting condemnation.

d. The urgency of now:
All of this underscores the absolute urgency of reconciliation with God. Jesus’ illustration is simple: if you are on your way to court, settle before it is too late. Likewise, if you know the Judge is near, the only rational response is to make peace with Him now through Christ. Delay is deadly, and the finality of judgment is eternal.

Clayton Taylor https://taylorbiblestudy.com