Luke 12:32-40 are a collection of sayings and parables concerning
possessions and concerning the returning master and burglar. Taken together,
they offer a reflection on some practical advice concerning eschatology. In
many ways, it offers some simple wisdom as we consider that God will come to judge
the earth.
In verse
32, the advice is, “Do not afraid, little flock, for the pleasure of the Father
is to give you the kingdom.” The early church viewed itself in this intimacy
with Jesus, so it could refer to itself as “little flock.” In the many years of
history since this saying, the church has been far from a little flock. At times,
it has rule continents and commanded armies. Generally, however, no matter how
numerous, the church remains a little flock. It does not have the military,
political, or economic power that other institutions have in this world. Rather,
whatever power it has rests upon its continuing friendship with Jesus and its
anticipation of a future participation in the kingdom. Out of this intimate
relationship with Jesus, they have no need to have anxiety. “Do not be afraid”
corresponds to the admonition, “Do not worry about your life …” in 12:22. Jesus
also warned about the greed of this generation, saying, “Do not keep striving
for what you are to eat …” 12:15, 29. Instead, disciples of Jesus are to
“strive for his kingdom” in 12:31.
In verses
33-34, the advice is to adopt the perspective of eternity. They contain
sayings concerning treasure in heaven. The sayings have the character of general
folk sayings. Such sayings that may reflect common wisdom of first century
Judaism connect him to his Jewish context. In fact,
the saying summarizes the theological stance that Luke has put together here
concerning possessions. As recipients of God’s kingdom, Jesus’ disciples need
not worry about their food, clothing or shelter. “Sell your possessions, and give alms. Make purses for
yourselves that do not wear out, an unfailing treasure in heaven, where no
thief comes near and no moth destroys” (v. 33). .We find the same theme in the parable of the rich fool in 12:13-21. People
find it far too easy to strive for creature comforts and forget a simple bit of
wisdom, “One’s life does not consist in the abundance of possessions,” in
12:15. One could say that the rich fool is an example of 12:34, “For where your
treasure is, there your heart will be also.” As stated in 12:21, “those who
store up treasures for themselves, but are not rich toward God.”
In verses
35-38, the advice is to be dressed for action. We find the advice in a
parable concerning the returning master. In context,
instead of expending their time, energy and resources to amass wealth like the
rich man, Jesus exhorted his disciples with another parable. He said, “Be
dressed for action and have your lamps lit” (v. 35). They were to “be like
those who are waiting for their master to return from the wedding banquet, so
that they may open the door for him as soon as he comes and knocks” (v. 36).
Although he changed metaphors, Jesus’ message remained constant: Whoever would
be one of his disciples was not to imitate the rich man who built expansive
barns for himself but was to be alert, watching for the master’s return and
“dressed for action” by selling his possessions and giving alms to the poor. The
parable suggests the absence of the master and the need for continued
vigilance of servants. The theme is that of watchfulness and alertness. The
master delays his return from a wedding celebration. Pannenberg[1]
stresses that Jewish tradition used the figure of a banquet to depict the
eschatological future of fellowship in the kingdom of God. The parables of
Jesus use the figure of a banquet, especially that of a marriage feast, to
depict future human fellowship in the kingdom of God. The admonition to be like slaves waiting for
their master to return from a wedding feast is reminiscent of Matthew’s parable
of the ten maidens. The master may
return at any moment, but it may be the middle of the night before he arrives. The reversal of roles in v. 37 is a nice
touch that suggests the messianic banquet. When the
master returns from “the wedding banquet,” he will bless his servants who are
alert because they are “rich toward God” and “strive for [God’s] kingdom.” Herein
lays the paradox: On one hand, the rich man who focused on acquiring wealth in
this life never enjoys his anticipated feast; on the other hand, Jesus’
disciples who had given everything away would not go hungry but instead God
would invite them to a glorious banquet. Incredibly, we find that the master
himself “will fasten his belt and have them sit down to eat, and he will come
and serve them.” In that kingdom, the disciples will sit and feast while the
master serves them — an image that the disciples surely had to find hard to
believe. However, as incredible as it must have seemed to them, Jesus initiated
the fulfillment of this promise when he celebrated the Passover with his
disciples. The master’s servants, however, were not to become complacent. They
were always to be mindful that their master could come at any hour — “during
the middle of the night, or near dawn.” For the slaves who remain alert and
watch while their master is away will receive an unexpected blessing when he
returns (v. 38).
Verses 39-40 continue the
advice to be dressed for action. They are sayings concerning the homeowner and burglar.
The passage stresses watchfulness. Up to this point,
the parables and images cohere relatively well, but an unusual metaphor change
interrupts the flow of the narrative in verse 39. Rather than the master
assigning the slaves to guard their master’s house, which one might expect, the
owner of the house must remain on duty. If he fails to stay awake and watch, a
thief will come and break into his house. Without warning, the discourse shifts
away from the master-slave relationship to one that describes the conflicting
aims of a homeowner and thief: While the homeowner seeks to protect his
property, the thief wants to steal the homeowner’s property. Yet, even with the
change in metaphor, the basic tenet remains constant: Jesus’ disciples are to
remain alert. They “must be ready, for the Son of Man is coming at an
unexpected hour.”
The image of the alert homeowner is
one we also find elsewhere in the New Testament.
I Thessalonians 5:2, 4
2 For you yourselves know
very well that the day of the Lord will come like a thief in the night.4 But
you, beloved, are not in darkness, for that day to surprise you like a thief;
II Peter 3:10
But the day of the Lord
will come like a thief, and then the heavens will pass away with a loud noise,
and the elements will be dissolved with fire, and the earth and everything that
is done on it will be disclosed.
Revelation 3:3
Remember then what you
received and heard; obey it, and repent. If you do not wake up, I will come
like a thief, and you will not know at what hour I will come to you.
Revelation 16:15
("See, I am coming like a thief! Blessed is the one
who stays awake and is clothed, not going about naked and exposed to
shame.")
Yes, if you
get into the study of what the Bible says about “the end,” it can become rather
complicated. I have likely made the passage far more complicated than it needed
to be. Yet, we find in this passage some rather simple advice.
Do not be afraid.
Adopt the perspective of eternity.
Be dressed for action.
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