Luke 12:1-12 In the mean time, when there were gathered together an innumerable multitude of people, so that they stepped one on another… The commotion between the scribes and Pharisees and our Lord seems to have increased his audiences, as we find "an innumerable multitude," as the Authorized Version has it, or "the many thousands of the multitude," as the Revised has it, treading on one another in eagerness to hear him. And his subject at this time is important - a denunciation of Pharisaic hypocrisy and a call to courage under their certain opposition. And here we have to notice - I. THE CURE FOR HYPOCRISY. (Vers. 1-3.) Our Lord brings this out in a distinct revelation that everything is yet to be dragged into the light of day. These are his words: "There is nothing covered ['covered up,' Revised Version'], that shall not be revealed; neither hid, that shall not be known." There is nothing in nature which would lead us to such a wonderful truth; it is a matter of distinct revelation. Everything, it appears, is constructed on the public principle. We are all living public lives if we only knew it. All attempts at secrecy are destined to prove failures; consequently, hypocrisy is a mistake. It can impose only for a time; sooner or later it will be exposed and despised. Hence our Lord recommends the people to speak, if they have to do so, in the darkness only what they are willing should be heard in the light, and to whisper in closets only such things as may be proclaimed on the housetops. By God's arrangement secrecy is impossible, and publicity the inevitable destiny of all and of everything. It is consequently this persuasion of ultimate publicity which constitutes the Divine remedy for hypocrisy. All hypocrisy proceeds from forgetfulness or disbelief of this. II. THE EXPULSIVE POWER OF GODLY FEAR. (Vers. 4, 5.) Our Lord wishes to guard the people from the leaven of the Pharisees, which is hypocrisy, and also from cowardly fear of Pharisaic opposition. Accordingly, he points out that the Pharisees could at the very most kill the body; they have, after that, "no more that they can do." But there is another One who can cast into "Gehenna" after he hath killed, and him they should fear. We discard the idea suggested by Stier and others that this is the devil; especially as courage is not likely to be created by substituting, for fear of diabolical men, the fear of the devil himself. This would be a poor basis for the martyr-spirit. We believe that the fear of man is to be expelled and supplanted by the fear of God, who can consign the soul to Gehenna after death. And our Lord shows here that the fear of God begins in dread of his infinite power. No soul, we suppose, ever turns to God without passing through this stage, however brier' may be the sojourn in it. God's vaster power makes the hostile power of mere men appear trifling, and we wisely resolve to have men for our enemies rather than God. But once this sense of God's great power has overcome our craven fear of man, we begin to realize that we may have all his power on our side. He will pardon us and take us under his protection, and enable us to fear no evil. Godly fear, consequently, gets modified in our experience, and passes from slavish fear and dread into reverential and filial/bar of God as an almighty Father. III. GOD'S MICROSCOPIC AND PRESENT PROVIDENCE. (Vers. 6, 7.) The sparrows may be cheap in man's estimation - five for two farthings - but "not one of them is forgotten before God." He caters for them. His providence is minute enough to take them under his wings. Men ought, therefore, to take courage from the assurance that, in God's sight, they "are of more value than many sparrows." And God's oversight is so microscopic that he counts the very hairs of our head. Hence the contest with their Pharisaic and worldly foes is to be conducted under the sweet assurance that greater is he who is for them than all who are against them, and that his care is so minute as to extend to the numbering of the hairs of their head. A great Being on our side, so minute and careful in his interest, is fit to inspire with dauntless courage every one who realizes his presence by faith and trusts him. IV. THE IMPORTANCE OF CONFESSING CHRIST. (Vers. 8, 9.) Our Lord further shows how important it is to confess him; but in the other life there is to be another confession - the confession before the angels of the courageous souls who have confessed Christ here. On the other hand, there is to be a denial of the cowards who denied Christ here. Out of the publicity of the future life, therefore, our Lord draws such considerations as are fitted to rally souls around him in courageous confession. And there can be no doubt that this great publicity which our Lord locates in the future life is a fountain-head of courage for souls struggling with opposition. The highest type of courage can undoubtedly be produced through the doctrine of a future life with its rewards and punishments. V. THE DANGER OF BLASPHEMY AGAINST THE HOLY GHOST. (Ver. 10.) The introduction of the Holy Ghost in connection with the Pharisaic opposition seems to have been suggested in this way: the Pharisees, not content with libelling and defaming Christ, professed to trace his power over demons to its source. This, they asserted, was not the Holy Ghost, but Beelzebub within him. That is to say, they attributed spiritual results to a diabolic origin. In this way they blasphemed the Holy Ghost. Now, our Lord, in his meekness and lowliness of mind, declares that there is forgiveness for unfair words against him, but warns those who are misinterpreting the Spirit's work, that blasphemy against him if continued cannot be forgiven. Now, this subject of the unpardonable sin has given rise to much discussion, but, perhaps, the best view is that adopted by such men as Stier, Tholuck, Olshausen, Hahn, Julius Muller, and Hoffmann - "an internal state of the highest sinfulness which cannot be changed, and shows itself in speech or action, resisting or deliberately setting the soul against the influences of the Holy Ghost." Its practical value is immense. It should lead every thoughtful soul to guard against all trifling with or grieving of the good Spirit whose agency within us alone secures the victory over evil. The Pharisees were treading on the confines of the terrible sin in their denunciation of Christ, and the multitude Christ was addressing and all who have the offer of spiritual help should guard against all offense offered to the all-important Spirit. VI. THE INSPIRATIONS TO BE EXPECTED FROM THE GOOD SPIRIT, (Vers. 11, 12.) The calumniated Spirit would sustain the confessors of Christ before their enemies, so that all the tried men had got to do was to rely on his inspirations, and they would never fail them. The Holy Ghost would prompt such words and thoughts as would secure on their part a good confession. And a similar aid is to be expected by all Christ's witnesses as they confront the world. If we but rely on his help, he will never fail us. Of course, this does not encourage idleness and want of preparation for the emergencies of life. The Spirit is more likely to inspire a studious, careful, prayerful man than a self-reliant idler. But reliance on the Spirit's inspirations must never be rendered needless or doubtful by any prudent forethought we entertain. We are to be organs of the Spirit, and ought to act worthy of our high calling. - R.M.E. Parallel Verses KJV: In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. |
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