This last post moves beyond the Sunday gospel (Luke 12:48-53) to include the following verses:

⁵⁴ He also said to the crowds, “When you see (a) cloud rising in the west you say immediately that it is going to rain—and so it does; ⁵⁵ and when you notice that the wind is blowing from the south you say that it is going to be hot—and so it is. ⁵⁶ You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time? ⁵⁷ “Why do you not judge for yourselves what is right? ⁵⁸ If you are to go with your opponent before a magistrate, make an effort to settle the matter on the way; otherwise your opponent will turn you over to the judge, and the judge hand you over to the constable, and the constable throw you into prison. ⁵⁹ I say to you, you will not be released until you have paid the last penny.” (Luke 12:54-59)

The illustration (vv.54-55) seems to point to the weather patterns in the Near East. The Mediterranean Sea was to the west and winds from that direction brought rain. The desert was to the south and winds from that direction brought heat. It is not clear whether these words were spoken on the same occasion as the preceding verses. There is no direct connection. Matthew gives a similar saying in response to a request for a sign. Still, it is interesting to note that here, while Jesus is encouraging, exhorting people to “see,” he again uses the accusatory “hypocrite.”  Jesus has only used this expression once before in Luke’s gospel: “How can you say to your brother, ‘Brother, let me remove that splinter in your eye,’ when you do not even notice the wooden beam in your own eye? You hypocrite! Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother’s eye” (Luke 6:42).

All of the challenging words and images in the Sunday gospel (Luke 12:48-53) are with a purpose in mind: Jesus’ ministry necessarily demanded a definitive decision on the part of his would-be followers. Their yes had to be yes; their no had to be no. Christianity precludes indecision as well as compromise. Surrendering to compromise and infidelity was the error made by so many of the Old Testament communities – even when confronted by their prophets. When the prophet dared to confront them, they turned on the prophet, denounced him and often tried to kill him. Surrendering to lukewarmness in their discipleship was also the mistake made by the church in Laodicea; a community that some described as a perfect model of inoffensive Christianity. Therefore, they were told that God would spew them out as one would spew out bitter, tepid water. 

The Sunday gospel (Luke 12:48-53) continues its emphatic message and leaves little to the imagination of a soft and easy landing. To the question whether Jesus came to bring peace most of us would unhesitatingly reply ‘Yes’. But Jesus’ “No, I tell you” is emphatic (ouchi). Why would Jesus proclaim He has come to create division?  “Divisiveness erodes the social, political, emotional and psychological bonds that bind us, one to another. Divisiveness is spawned by antagonism, distrust, hostility and often erupts into war. Divisiveness eats away at the viable network of human society, leaving lonely, disconnected isolates in its wake. Why then would Jesus choose to characterize his purpose and mission in terms of fire and division? Was he frustrated by his disciples’ obtuseness? Had he become impatient with Jewish rejection and resentful of Roman oppression? Had he decided that his message of gentle caring and merciful forgiveness needed “teeth”? Or, was he simply being frank, honest, and realistic as regards the very serious crisis confronting humankind by virtue of his person and mission?” [Patricia Sanchez]

Divisive is often the effect of prophetic speech.  In this Jesus fulfills the prophecy of Simeon (Luke 2:35). But one must note that the division is really caused – not by the prophetic speech – but by the decisions one makes because of that speech. This has already been seen when people are called to decide if Jesus is of God or of Satan (Luke 11:14-20). Those who see Jesus must decide rightly lest “the light in you not become darkness” (11:35).

The cross challenges people. Jesus calls on his followers to take up their own cross as they follow him (9:23ff.; 14:27). When people do not rise to this challenge it is not unusual for them to become critical of those who do. Jesus’ words are quite literal and were the experience of the early church (and in differing ways, the experience of the church is all ages). Verses 52-53 strongly echo the words of the OT: “For the son dishonors his father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law, and a man’s enemies are those of his household. But as for me, I will look to the LORD, I will put my trust in God my savior; my God will hear me!” (Micah 7:6-7). 

The Sunday gospel (Luke 12:48-53) comes out “blazing” with talk of fire and judgment. Before one can catch their breath, Jesus pushes on: “There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished!” (v.50)  The word baptizō used here is the same as that used for water baptism elsewhere in the NT.  However, clearly Jesus is not referring to a water baptism (Luke 3:21-22) as that has already occurred. The verbal form of the word means to “plunge” offering several possible meanings: 

• Jesus’ plunge into humanity (the Incarnation) is completed with Jesus’ experience of human death
• At the end of the journey, Jesus will plunge into the fullness of the Father’s will as he willingly accepts “death, even death on a cross” (Phil 2:8)

Our gospel text (Luke 12:48-53) is not one you find on many refrigerator doors or on greeting cards. The image of Jesus in these texts is upsetting to one who only seeks the meek and mild Jesus. Having begun with an exhortation to courage in the face of tribulation, continuing with a warning against avarice in the face of fear, Jesus now raises the issue of judgment.  The people are called to conversion before it is too late.

The twinned images of baptism and fire were present in Luke’s gospel early on: “He will baptize you with the Holy Spirit and fire’ (Luke 3:16). What differs here is that this baptism refers to Jesus himself, not to anyone else.

Interestingly, in the NT only rarely does “fire” (pýr) denote the earthly phenomenon. If Luke’s usage is not literal, then what are the possibilities? What is the fire Jesus comes to cast? Some possibilities from Luke/Acts (from Brian Stoffregen):

This is the third straight Sunday in which the gospel reading has been taken from Luke 12. Throughout the chapter Jesus has continued to call for people to “see,” a message that has been present since the beginning of the mission of the 72 disciples told at the beginning of Luke 10. A message made clear upon their return: “Blessed are the eyes that see what you see. For I say to you, many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.” (Luke 10:23-24).  Along the continuing journey to Jerusalem each person becomes an opportunity for Jesus to help them (and the crowds) to see more clearly, more richly: the scholar of the Law in Luke 10:25 ff; Martha and Mary (vv.38-42); the disciples in Luke 11, as well as the Pharisees in that same encounter; and Jesus continually speaks so that they will become “rich in what matters to God” (Luke 12:21).

Luke 12 introduces one of the oldest messages of the Bible, Old Testament and New: the “day of the Lord.” It was a key theme of the post-Exilic prophets: Haggai, Zechariah, Obadiah, Joel and Malachai. The “day” was one of rescue and salvation for the faithful and a day of judgment upon the wicked. Here is Luke 12, Jesus’ ongoing proclamation of the kingdom now contains the message of a coming judgment (Luke 12:4-10), clearly told in the parable of the Rich Fool (vv.16-21).  The theme and image is amplified in vv. 49-53 when the Word of God is described as a refining and purifying fire. The acceptance or rejection of that Word will be a source of conflict and dissension even within families. Our gospel reading has an ominous beginning: