Vol. 19, No. 21 – June 7, 2020
2. Concerning covetousness, Luke 12:13-34.
Vs. 27-28, regarding clothing.
Luke 12:27-28, “Consider the lilies, how they grow: they neither toil nor spin; but I tell you, not even Solomon in all his glory clothed himself like one of these. 28But if God so clothes the grass in the field, which is alive today and tomorrow is thrown into the furnace, how much more will He clothe you? You of little faith!”
After giving an analogy regarding food and drink in vs. 24-26, Jesus then provides another analogy of the “lilies of fields,” in vs. 27-28, regarding His Logistical Grace provision for our clothing.
Here, we are told to “consider,” KATANOEO, once again. This time the object lesson or Bible Doctrine to consider is regarding the “lilies,” KRINON, that is only used here and in Mat 6:28. Jesus’ reference seems not to be to a specific type of lily but to the beautiful wildflowers of Palestine in general. In the OT, “lilies” are used for the capitals on Solomon’s pillars for his house and porch, 1 Kings 7:19, 22, 26, that speak of the End Times; the Brazen Altar Solomon built, 2 Chron 4:5, that speaks of the forgiveness of sins experientially; the tune set for various Psalms, Psa 45:1; 60:1; 69:1; 80:1, that speak of the Lord’s lovingkindness and provisions; and in Solomon’s Song of Songs 2:1-2, 16; 4:5; 5:13; 6:2-3; 7:2; and Hosea 14:5, that speaks of the love relationship between God/Jesus Christ and man.
Hosea 14:4-5, “I will heal their apostasy, I will love them freely, for My anger has turned away from them. 5I will be like the dew to Israel; He will blossom like the lily, and he will take root like the cedars of Lebanon.”
So, the lily represents God’s loving provisions for the believer. He says, “see how they grow,” AUXANO, that means, “grow, increase, or become greater,” either physically or spiritually. Growing up each year and being so beautiful was not the result of their own work or efforts as Jesus states “they neither toil nor spin,” KOPIAO, “work hard or labor,” that denotes both physical and mental effort, and NETHO, that means, “to spin,” which is also only used here and Mat 6:28. Therefore, if we are like the lilies, our growth, physically and spiritually, is not caused by ourselves but by God.
As for “toiling and spinning,” in past times, it was the work of the women to spin the wool from animals into threads. From those threads they would make clothing. Therefore, “to toil and spin,” means to make your own clothes, which the women did in past times, yet the lilies do not do this.
A nuance that we take away from this is that this analogy was meant for the woman in crowd, as they were the typical “spin masters,” in past times. So, the ravens were analogous to men and lilies to women. As such, Jesus is giving analogies that are applicable to all of us, both men and women.
Also in analogy, lilies were a dime a dozen, a relatively worthless flower. In addition, lilies cannot perform manual labor to “spin” their own clothing. In fact, they had no say in how they were adorned. Instead, God himself provides them with a most beautiful covering. So the main point is, if He so provides for and clothes the lilies, He will certainly not neglect the clothing needs of His own children. This is the faith-rest principle the believer is to discern.
To further emphasize God’s provisions under Logistical Grace blessings, Jesus compared the clothing of the lilies to that of King Solomon’s. As you know, he was the richest and most beautifully adorned king of Israel, “not even Solomon in all his glory (DOXA) clothed himself like one of these.”
Therefore, if God has adorned the lilies of the field more beautifully than the richest king of Israel, will He not provide you, His beloved child, with the clothing you need? The answer is, “yes He will,” which is the topic of vs. 28.
Luke 12:28, “But if God so clothes the grass in the field, which is alive today and tomorrow is thrown into the furnace, how much more will He clothe you? You of little “
“If God so clothes the grass in the field,” tells us, using a first class conditional “if,” EI, clause, (if and it’s true), that God clothes the grass of the fields with lilies more magnificent than any of King Solomon’s royal garments. This is what God the Creator and Provider does, just as He will provide clothing to you as part of His Logistical Grace blessings. This concludes the Doctrinal Promise we are to Faith-Rest in; God provides through Logistical Grace blessings.
In addition, Jesus speaks of the insignificance of the lilies, “today it grows and tomorrow is thrown into the furnace.” Furnace is the Greek word KLIBANOS that is only used here and in Mat 6:30. It was a small oven used for making bread where the withered grass was used to create the heat. So here, Jesus uses this analogy to contrast the exceeding value of your life as a child of God with such grass that is short-lived, temporary, and burnt up or destroyed with no lasting value. This is the same analogy of our human good works in 1 Cor 3:12-15, “Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, 13each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. 14If any man’s work which he has built on it remains, he will receive a reward. 15If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.”
In our passage, our Lord is telling us in analogy that men and women believers are very much more important to the Lord than any other thing that God is providing for, “how much more will He clothe you?” Using the Interrogative Pronoun POSOS with the Comparative Adverb MALLON, He is emphasizing “HOW MUCH MORE,” God loves us and will provide for us than any of His other creations that we can see every day being provided for.
Using the first class “if” statement, means since this is true, how much more will God provide for you under His Logistical Grace blessings? The rhetorical answer is, “He absolutely will.” That is the Doctrinal Principle we are to faith-rest in.
Jesus ends this object lesson, (doctrinal principle), with a poignant remark, “You of little faith!” There is no word for “men” here in the Greek, because it is addressed to both men and women. In fact, it is only one word in the Greek, the Adjective OLIGOPISTOS, ὀλιγόπιστος in the Nominative Plural that means, “one of little faith, or lacking trust.” It is a compound word from OLIGOS, “little, small, etc.” and PISTEUO, “faith, trust, have confidence in, etc.” This is Luke’s only use of the word. Matthew uses it four times in Mat 6:30; 8:26; 14:31; 16:8, all for those who have “little faith,” which means they might have had faith for salvation, but do not continue in faith by trusting that God will provide for their daily needs. In Mat 8:26, He rebukes the disciples during the storm at sea. In Mat 14:31, He rebukes Peter who began to sink after walking on water. And, in Mat 16:8, He warned the disciples of the false teachings of the Pharisees and Sadducees that a person of little faith can fall prey to.
In our passage, Jesus is rebuking the people for not having faith in God’s Logistical Grace blessings to provide for their daily needs. This is in contrast to the worldly person who fends for themselves and does not trust in God, nor give thanks to Him, for all of His daily provisions, as we should.
Interestingly, Jesus is saying that the short lived grasses are provided for by God, how much more will He provide for you, even when you have no faith in Him post-salvation. Again, the point is not to coast on faithlessness, but instead to have honor and praise to God as you faithfully trust in Him to provide for all of your needs, with thanksgiving. It is a lesson to rely upon the grace of God faithfully. This is the Doctrinal Rationale we are to faith-rest in.
Jesus then provides the Doctrinal Conclusion for us to faith-rest upon in vs. 29-31.
Luke 12:29-31, “And do not seek what you will eat and what you will drink, and do not keep worrying. 30For all these things the nations of the world eagerly seek; but your Father knows that you need these things. 31But seek His kingdom, and these things will be added to you.”
Jesus begins this passage with a command, “Do not seek,” using the Greek negative ME with Present, Active, Imperative of the Verb ZETEO, ζητέω that means, “seek, look for, wish for, desire, or inquire into or about.” Our Lord uses this word in comparison of what not to do, with what to do in vs. 31.
Here, we are not to seek after, lust after, or even desire the things we are to “eat,” PHAGO, what to “drink,” PINO, because God will provide what we need and with that we should be content, happy, and at peace.
In addition, we are commended, “do not keep on worrying,” which uses the Negative ME with the Present, Middle Deponent, Imperative of the Verb METEORIZOMAI, μετεωρίζομαι that means, “anxious, troubled, unsettled, doubtful, worried, or be in suspense.” It is only used here in the NT. In classical Greek, its figurative uses meant, “to be unsettled, anxious, tense, or to be suspended between fear and hope.” As such, that is a precarious place to be, and is one that is not faith-resting in God. Jesus uses this Imperative Mood of Prohibition for a mandate in general. It is related to what we eat and drink, but goes well beyond that in regards to all things. The Customary Present Tense is a prohibition of on-going action, “do not keep on worrying.” It could also be an Extending-from-Past Present that means they have been worrying in the past that has continued into the present where Jesus is now mandating that they stop this form of sinning going forward.
The contrasting example here is the “nations of the world,” ETHNOS KOSMOS, who “eagerly seek,” EPIZETEO, ἐπιζητέω in the Present, Active, Indicative that means, “search for, seek after, desire to know, wish for, demand, or desire.” In other words, do not be like those of the world, the unbelievers, those who are a part of Satan’s cosmic system.
Instead, the believer in Jesus Christ, is to trust in God, using the Doctrinal Rationale of the Essence of God, to provide for these things because you know that your heavenly, “Father knows that you need these things.” Knowing that God our Father knows what our needs are also means we know that He will provide those things for us. In the Essence of God Rationale, you know that God has known from eternity past what your daily needs would be, and as such has made provisions for you to receive what you need to continue in His will and plan for your life. “God knowing,” means “God will provide.” This is the Doctrinal Conclusion we come to, based on the Doctrinal Principle we faith-rest in by learning and applying His Word, to the glory of God.
Luke 12:31, “But seek His kingdom, and these things will be added to you.”
Cf. Mat 6:33, which is the more well know passage, “But seek first His kingdom and His righteousness, and all these things will be added to you.”
Here, we are to ZETEO God’s “Kingdom,” BASILEIA, which He has granted to us from eternity past. When we do that, which also means to be Occupied with the Lord Jesus Christ, “these things will be added to you.”
In contrast to our worrying that cannot “add,” PROSTITHEMI, a single second to our lives, vs. 25, when we are occupied with the Lord Jesus Christ, all of our Logistical Grace blessings will be “added,” PROSTITHEMI, “to you.” This means that when we focus on Christ, we will recognize and receive God’s Logistical Grace blessings being poured out in our lives. Instead of rejecting our Logistical Grace blessings by seeking after the things of this world under our own human power, resources, and assets, when we seek God first, we will know that God will provide for our every need.
Therefore, in the Faith-Rest Drill we:
- Mix the promises of God with faith: i.e., Do not worry, I will provide your food, clothing, shelter, etc. – Logistical Grace blessings, vs. 22-23, 27-28a.
- Come to the Doctrine Rationales: If God as Creator and Provider so provides for the birds and grass, He will absolutely provide for me too, vs. 25-26, 28b.
- Come to a Doctrinal Conclusion: God will provide for me, therefore I will not worry about these things, vs. 29-31.
Rom 8:31-32, “What then shall we say to these things? If God is for us, who is against us? 32He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?”
Job 29:14, “I put on righteousness, and it clothed me; My justice was like a robe and a turban.”
In these passages, our Lord gives final supporting mandates to encourage the believer to live the faith-rest life. Both Luke and Matthew end this teaching with different encouragements or exhortations to trust in God and not worry about life’s situations. Luke’s is more extensive.
Matthew records in vs. 34, “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.”
The application of this verse is that it is absurd to be overanxious about a day that has not yet arrived, because you truly do not know what tomorrow will bring, or even if you will be alive, vs. 20. Worrying about tomorrow actually keeps you from giving the proper attention necessary to the needs and problems you face today. It can also keep you from expressing faith for God to meet today’s needs. It can keep you from seeking and receiving present guidance from the Holy Spirit and the Word, and keep you from seeking God’s righteousness experientially today.
Worrying about tomorrow can also cause you to do sinful things today that do not exemplify His righteousness in you. Therefore, it is better to be focused on today and your relationship with the Lord and let tomorrow worry about itself. Living faithfully with God your Father, Jesus as your Good Shepherd, and the Holy Spirit as a powerful Helper, will lead you to face both today and tomorrow with courage, inner peace, and happiness.
Worrying about tomorrow also tells us that you can so live in the past that you do not live today. Grace gives you the ability to live one day at a time, not handicapped by the past and not distracted by the future. Therefore, Logistical Grace emphasizes the principle of living today, and therefore fulfilling the principle of living one day at a time, and each day as unto the Lord.
Phil 4:6, “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.”
1 Peter 5:7, “Casting all your anxiety on Him, because He cares for you.”
Luke 12:32, “Do not be afraid, little flock, for your Father has chosen gladly to give you the kingdom.”
In the first passage of Luke’s account, we have another mandate using the Greek negative Participle ME with Imperative Mood of the
Verb PHOBEO that means, “DO NOT – fear, be afraid, become terrified, etc.” This is one of the great enemies of the believer that God will protect us from.
In a loving phrase, Jesus addresses the believer as “little flock,” MIKROS POIMNION that means, “flock; flock of sheep or herd.” POIMNION is only used here and Acts 20:28-29; 1 Peter 5:2-3.
Acts 20:28-29, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 29I know that after my departure savage wolves will come in among you, not sparing the flock;
1 Peter 5:2-3, “Shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.”
This is the only time Jesus Himself called the Church “little flock.” By calling us His flock, it means we are helpless to care or provide for, or defend ourselves. It places us to be completely dependent upon the shepherd. Being the flock of God places us directly under the rule and provision of the Great Shepherd of our faith, Jesus Christ, Heb 13:20; Micah 5:4, and it places us in the dependence of God to provide for our every need, which He does through our Logistical Grace blessings.
“Has chosen gladly,” uses the Aorist, Active, Indicative of the Verb EUDOKEO that means, “be well pleased, delight in, approve, or consent.” Therefore, God is well pleased to, “give you the Kingdom,” DIDOMI HUMEIS HO BASILEIA.
This emphasizes God’s desire “to freely give us all things,” Rom 8:32, including our daily needs through Logistical Grace blessings. Giving us His kingdom is our great blessing and it delights the Father to give His children His royal possession. If He has given us His royal possession, will He not also give us the daily needs that we have? When we realize this, then the world’s possessions and our needs lose their grip on us. That is why the Lord gives us applications in vs. 33.
Luke 12:33, “Sell your possessions and give to charity; make yourselves money belts which do not wear out, an unfailing treasure in heaven, where no thief comes near nor moth destroys.”
Here, we have another mandate from our Lord. This time it is to “sell your possessions,” using the Imperative Mood for the Verb POLEO that means, “sell or exchange,” with the Present, Active, Participle of the Verb HUPARCHO that means, “what you have or possess.” It means your material goods.
Then our Lord instructs to “give it to the poor,” with the Aorist, Active, Imperative of DIDOMI, “give,” and the Noun ELEEMOSUNE, ἐλεημοσύνη that means, “kind act, merciful, or alms.” It means give to those in need.
Acts 20:35, “In everything I showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, “It is more blessed to give than to receive”.”
Therefore, when we realize that God will provide for our every need through Logistical Grace blessings, we can use this life’s possessions to bless the needy, because we know the Father gives us a kingdom and a treasure that cannot be taken away, stolen, or decay.
As such, in contrast to heaping up worldly goods and materials possessions, our Lord instructs us with yet another Aorist, Active, Imperative to “make yourselves money belts,” using the noun BALLANTIA that means, purse or money-bag. Only Luke uses this word in the NT, in Luke 10:4; 12:33; 22:35-36. This type of money belt was not an earthly one but a spiritual or heavenly one “which does not wear out,” that literally says, “does not grow old,” PALAIOO.
In Luke 10:4, Jesus instructed the disciples to carry no money belts, because He wanted to increase their faith in God, as they would see how God would provide for them. This is similar in that as we trust in God to provide our Logistical Grace blessings, we are storing up heavenly treasures, i.e., rewards and blessings, because of our Divine Good production.
He then says this is “an unfailing treasure in heaven,” ANEKLEIPTOS, “unfailing, unceasing, unending, inexhaustible, uninterrupted,” THESAURUS, “treasury, storehouse, treasure receptacle,” EN HO HOURANOS.
He then gives two more qualifiers, “where no thief comes near nor moth destroys.” OUK KLEPTES EGIZO, “come near or approach,” and OUDE SES DIAPHTHEIRO, “destroy, ruin, or corrupt.” All of these tell us of the eternal nature of this kind of money belt, i.e., the rewards and blessings we will receive in the eternal state because of our Divine Good production here on earth through the faith-rest life.
As such, all of this is a call to not depend on the things and values of the world for our lives, and to free ourselves of those things that would ultimately hinder our faithful obedience to His call. This is similar to His calling of the rich young ruler in Luke 18:18-22.
Luke 18:22, “When Jesus heard this, He said to him, “One thing you still lack; sell all that you possess and distribute it to the poor, and you shall have treasure in heaven; and come, follow Me.”
Luke 12:34, “For where your treasure is, there your heart will be also.”
“Treasure,” is once again the Noun THESAURUS, θησαυρός that means, “treasury, storehouse, treasure receptacle.” This word is used here and elsewhere for both earthly and heavenly treasure.
This is a similar analogy to what our Lord taught in Luke 6:45, “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart.”
In both passages the type of treasure you are storing up for yourself is dependent upon your “heart,” KARDIA, which speaks to your soul and what is being built up in it. As such, what is in the heart of your soul determines your outlook and actions in life. If we are building up our heart with human viewpoint and sin, that is what comes forth in our words and our deeds, but if we are storing up Divine viewpoint based on having the Word of God resident within our soul and acting upon it, that is what will come forth in our lives. And it tells us that whichever one we are occupied with, that is where our heart will be, meaning that is what will influence our soul.
Therefore, Because God our Heavenly Father has given us His “kingdom,” our relationship with Him, based on His Word being resident within our soul, should rule our lives. Because, wherever God is exercising His rule, His kingdom is present. Once the rule of God becomes the priority of our life, then everything else takes its proper place.
Because of this reality, the people of God can hear the affirmation of Jesus in vs. 32, to “stop being afraid.” This is the special theme that Luke’s gospel brings to the believer, as he spoke about it all the way back in Chapter 1:13, 37, when the angel said to Zechariah, “Fear not…,” and as Gabriel said to Mary, “For with God nothing shall be impossible.”
As we could say, “based on where one deposits his money will depend the dividend he receives.” If we deposit it in the world, when Christ returns there will be no dividend paid out. But, if we deposit it in heaven, then when Christ returns there will be a dividend paid that will last for all of eternity.
“Show me a person who cannot give to others, and I’ll show you a person who does not believe the Father gives to him. Show me a person who cannot lend, and I’ll show you’re a person who doubts she has greater riches in the kingdom of heaven. Show me a person who cannot part with his things, and I’ll show you a person who does not believe the treasures of heaven are better. It’s that simple. Our life follows our treasure (v. 34).The key to life is to have “treasure in heaven” (v. 33) or to be “rich toward God” (v. 21). We do not live life for ourselves and what may be gained on this earthen ball. We have life to seek and know God.” (Christ-Centered Exposition – Exalting Jesus in Luke).
Therefore, this is a call to shift the balance of our perspective from building up and hording material possessions that we think will save us, to building up our souls with the Word of God to trust in Him for all of our needs. When we do, we will be able to more freely give of ourselves, (our time, talent, or treasure), to God and others for their salvation and edification. As a result, we will see that true giving (Divine Good Production) is the measure of true wealth and the accumulation of true blessings in time and eternity.
And the fact is, when we all lay on our death beds, the temporal things of this world will fade to the background. Issues will cease to be important, temporal causes will matter no more, career, money, power, possessions, hobbies, habits, and ambitions will all seem irrelevant. We must set aside what we think is important in this world for what is really important, which is our relationship with our God and Lord Jesus Christ, along with our eternal heavenly abode in the kingdom of God. That is where our heart should be!
3. Concerning Faithfulness, Luke 12:35-48.
In the first half of this section, we have several analogies that are further explained in other parts of the Gospels like the Ten Virgins and their lamps, the wedding feast, the Master / slave relationship, and the prepared head of the household. Luke combines all of these teachings into this section to point out the principles of walking faithfully every day.
Luke 12:35, “Be dressed in readiness, and lamps lit.”
This reminds us of our Lord’s teaching about the Ten Virgins and their lamps, Mat 25:1-12, which also speaks of a wedding feast and concludes, as vs. 48 below does, with the thought of “we do not know when the Lord will return.”
“Be dressed in readiness,” actually says from the Greek “Let your lions by girded about,” as a commanded using the Imperative Mood of EIMI, “to be,” with HUMEIS HO OSPHUS, “waist or loins,” and the Perfect, Passive, Participle of the Verb PERIZONNUMI it is a compound word that means, “to gird around or about, to bind around.”
The wearing of a girdle took on the meaning, as here, of one who is “ready” or “prepared” or “strengthened for service or action” as indicated in such metaphoric expressions, “Yahweh is girded with might; Yahweh girds the righteous with strength,” Psa 18:32; 65:6. So, it means to prepare yourself for service and the Second Coming of the Lord. To do so, we are to put on the armor of God, Eph 6:14, “Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness.”
Compare Ex 12:11, when God instructed the Israelites to gird their loins when eating the first Passover supper in preparation for their freedom from Egypt.
“Be dressed in readiness,” also speaks of our “wedding clothes,” that we are to adorn which means we are prepared and anticipating the Lord’s return. The negative analogy of not being dressed in “wedding clothes,” is given in Mat 22:11ff.
This analogy also reminds us of Jesus girding (DIAZONNUMI) Himself for service in John 13:4-5, when He washed the disciple’s feet for their experiential cleansing and sanctification. By imagery, He put on His wedding clothes and served us, which was His Cross.
“Lamps lit,” is HO LUCHNOS, “lamp,” and KAIO, “to light, kindle, set on fire, or burn.” “Keep your” is not found in the Greek and should not be added as in the NASB, because it makes one think they must maintain your faith throughout your life for salvation, which is not true. The Greek simply says, “and lamps lit,” which means that they have believed in Jesus Christ and have eternal security.
This also reminds us of the Ten Virgins in Mat 25:1ff. The first five virgins were ready for the Lord to come and take them into heaven, because they had believed upon Him for salvation. The other five were not saved and missed out.
Luke 12:36, “Be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks.”
“Waiting” is the Verb PROSDECHOMAI, προσδέχομαι that means here, “await or expect.” With the prefix PROS, it means the expectation of a personal interaction with someone. We noted this word in Luke 2:25, 38. Cf. Mark 15:43.
Mark 15:43, “Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus.”
The one they are waiting for is the same one that Joseph was waiting for, “the Lord,” KURIOS, translated generically as “master” in this parable. Interestingly, Jesus says they are waiting for their master for, “when he returns from the wedding feast.”
“Returns” is the Verb ANALUO in the Aorist, Active, Subjunctive. The potential Subjunctive is not whether or not Jesus will return; He absolutely will. It is for whether or not the person will wait for His return or not. It is only used here and by Paul in Phil 1:23, “But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better.” The root word LUO means to “loose, untie, set free, etc.” The Preposition ANA means “above.” This is the emphasis of our Lord’s return. This is why Jesus came in His First Advent, to set the captives free from their sins. He will return to culminate that freedom by bringing the believer home to the kingdom of God and eternal glory, above and beyond setting free.
Here, they are waiting for the master to return from “the wedding feast,” GAMOS that means, “wedding celebration, marriage feast, or marriage nuptials.” It is used in Mat 22:2-12, (the Parable of the Marriage Feast); 25:10; Luke 12:36; 14:8, (analogies using wedding feasts); John 2:1-2, (the wedding at Cana), and Rev 19:7-9, (The Marriage of the Lamb).
By analogy we note the Wedding Ceremony in Hebrew culture. In that process, the groom and his friends went to the home of the bride. The home of the bride in the analogy is planet earth. The groom stood before the bride in her parent’s home and he said, “You are my wife. I am your husband from this day and forever.” Then the parents gave their daughter to the groom. Next, the groom and his friends escorted the wife to the home of the groom for the wedding feast, Mat 22:2. At that time, the bride’s maids assembled outside of the home of the groom and waited for them, (the parable of the wise and foolish virgins was based on this custom).
In regard to the Church and Jesus Christ, the presentation of the bride to the Lord Jesus Christ occurs at the Rapture of the Church. The betrothal occurs at the moment of one’s salvation. Then when Christ returns at the Rapture, the bride (the Church), is presented to Him. This will continue throughout the Tribulation, until it is culminated in heaven with a wedding feast followed by our Lord’s Second Advent, Rev 19:7-9, that then begins the Millennial Reign.
In our passage in Luke, Jesus is pointing to our Lord’s Second Advent (at the end of the Tribulation), when the master returns from the wedding feast, (which in reality continues throughout the Millennial Reign). At the end of the Tribulation, the Old Testament saints will be resurrected as the third company or Charlie Company to be resurrected. Cf. 1 Cor 15:20-24. This is the resurrection of the Old Testament believers and Tribulational martyrs at the end of the Tribulation, at the 2nd Advent, Dan 12:13; Isa 26:19-20; Mat 24:31; Rev 20:4. The first company, Alpha, was the resurrection of Jesus Christ, the second company, Bravo, is the Rapture of the Church at the end of the Church Age, the fourth company, Delta, is the Resurrection of Millennial Saints at the end of the Millennium.
Here, Jesus is speaking to OT saints in the Age of Israel, and encouraging them to be prepared, so that at His Second Advent they will be resurrected because of their salvation through faith in the Messiah.
God warns of the importance to honor the marriage relationship between a man and a woman, which also has analogy to the believer’s relationship with the Lord Jesus Christ being held in honor and high regard. Heb 13:4
In the second half of this verse, we are told of the type of readiness we all, (Bravo, Charlie, and Delta companies), are to have while waiting for our Lord to return, “So that they may immediately open the door to him when he comes and knocks.”
In the Greek, it states the second part first, “having come and having knocked,” ERCHOMAI, “come or appear,” and KROUO, “to knock,” which are both in the Aorist, Active, Participle, Genitive. It is speaking of our relationship with the Lord based on His First Advent, “having come,” that brought us salvation, and our ongoing relationship with Him, i.e., “having knocked.”
This knocking reminds us of Rev 3:20, “Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.” This verse is not a call to salvation, but a call for restoration of fellowship with God for the believer.
In addition, this calls to mind our prayer life, which is a main indicator of relationship with the Lord and our readiness to receive Him, as it demonstrates our daily relationship with Him, cf. Mat 7:7-8; Luke 11:9-10, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.” For further application of fellowship and relationship analogies, see also Luke 13:25; Acts 12:13, 13.
The “master” (Our Lord Jesus Christ) is the one who is coming and doing the knocking. He will return upon His Second Coming and He does the knocking upon the believer’s soul to get them to wake up from their reversionism or apostasy, as necessary, so that upon His return they will be ready for Him, i.e., “open immediately to him,” the Adverb EUTHEOS, with the Aorist, Active, Subjunctive of the Verb ANOIGO and the Pronoun AUTOS. Again, the Subjunctive is used for potentiality of receiving Him, i.e., “open immediately.”
As Mat 25:11f., tells us, if someone is not ready for the Lord’s return, because of unbelief, they will miss it, “Later the other virgins also came, saying, ‘Lord, lord, open up for us’.”
Therefore, our Lord is instructing us all to be ready for His return. To be ready for His return, we first must have believed upon Him for the forgiveness of our sins, realizing He is our Savior. If someone has done that they will be ready for Him to return. Mat 24:50
Mat 24:42, “Therefore be on the alert, for you do not know which day your Lord is coming.”
Mat 24:44, “For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will.”
Mark 13:32, “But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.”
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If you would like more information on this subject, you may watch/listen to lesson:
#20-056, 20-057, 20-058, 20-059
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A PERSONAL NOTE FOR YOU
If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore, our sins will never be held against us.
Right where you are, you now have the opportunity to make the greatest decision in your life. To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life.
So right now, you can pause and reflect on what Christ has done for you and say to the Father:
“Yes Father, I believe that Your Son, Jesus Christ,
died on the cross for the forgiveness of my sins.”
If you have done that, I welcome you to the eternal Family of God!