Beware of Hypocrisy

1. When there were gathered together myriads of the crowd, so that they trampled one another, He first said to His disciples, “Beware principally of the leaven of the Pharisees, which is hypocrisy.

2. And there is nothing covered that shall not be revealed, neither secret that shall not be known.

3. Therefore whatever things you have said in darkness shall be heard in the light; and that which you have spoken in the ear in bedrooms shall be preached on the housetops.

4. And I say to you, My friends, Fear not those that kill the body, and afterward do not have any more anything to do.

5. But I will show you whom you shall fear: Fear Him who has authority, after He has killed, to cast into gehenna; yes, I say to you, fear Him.”

A definition of hypocrisy

After His confrontation with the lawyers and Pharisees, Jesus finds Himself surrounded by a huge crowd of interested people. These people are so eager to get near to Him that they are trampling each other. In the midst of this massive gathering, Jesus turns first to His disciples and says to them, “Above all, beware of the leaven of the Pharisees, which is hypocrisy” (Luke 12:1). The phrase “above all,” which is omitted in several translations, is significant. It implies that of all the evils to be shunned, one of the very worst is hypocrisy.

Ordinarily, we think of hypocrisy as pretending to have a set of moral standards while living in a way that blatantly contradicts those standards. For example, people who talk about the importance of family values but cheat on their spouse are considered to be hypocrites; people who teach others about the importance of love and peace but fly into fit of rage and anger are also considered to be hypocrites. In other words, hypocrites are generally considered to be people who say one thing, but do another, who talk about the importance of living a moral life while, at the same time, they live immorally.

Jesus, however, deepens this idea of hypocrisy by comparing it to “leaven.” The particular type of “leaven” that Jesus is here referring to, and which the disciples must beware of, is deceit. Like yeast which rises in bread and fills the whole loaf, the sphere of deceit multiplies rapidly in a person, until its expanding influence fills one’s whole being — mind, heart, and soul. It is for this reason that David cries out in the Psalms, “Deliver my soul, O Lord, from lying lips and from a deceitful tongue” (Psalm 120:2). ¹

People who have become immersed in deceit enjoy taking advantage of the innocence and sweetness of others. Like yeast, which feeds on sweetness, they feed on the innocence and trusting nature of others. They will lie, cheat, manipulate and use “sweet-talk” to get their way. They will pretend to be sincere, kind, and caring, and yet be interiorly filled with the poison of selfish gain. Eventually, deceitful people become so immersed in their treachery — even enjoying it — that they annihilate their own spiritual life. It is for this reason that Jesus warns His disciples so directly that above all they should beware of the leaven of the Pharisees, which is hypocrisy.

The hypocrisy that Jesus confronts, then, is, specifically, deceit. It is an attitude, not a behavior, an interior mindset, not an outward activity. It is, therefore, any deliberate, purposeful evil that feeds on destroying what is good and true. In other words, the hypocrisy of the Pharisees is deceit. It is especially harmful, not only because it doesn’t practice what it preaches, but because it takes delight in destroying all that is innocent and pure, good and true, loving and kind. ²

The nature of judgment

As the previous episode ended, the scribes and Pharisees were secretly plotting against Jesus, “lying in wait for Him” and “seeking to catch Him in something” (Luke 11:54). Their secret scheming is diametrically opposed to the manner in which Jesus wants His disciples to conduct their lives. They are to have no secret agendas and no covert plans. Instead, they are to be courageously transparent — especially when it comes to proclaiming their faith.

While the scribes and Pharisees cover their selfish motivations with an outward show of piety, their hypocrisy will eventually be exposed. As Jesus puts it, “There is nothing covered that will not be revealed, nor hidden that will not be known…. Whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in bedrooms will be proclaimed on the housetops” (Luke 12:2-3).

Jesus’ words refer to the way that hidden thoughts and intentions will eventually be revealed, whether in this world or in the next. While it is indeed possible to disguise inner thoughts and intentions during one’s lifetime, this is no longer possible in the spiritual world. In that world, when the inner spirit is unveiled and intentions are exposed, a person’s hidden motives become evident to all.

This time of exposure is sometimes called “the final judgment.” Jesus seems to confirm this idea when He says, “And I say to you, my friends, do not be afraid of those who kill the body. Rather, fear Him who, after He has killed, has power to cast into hell; yes, I say to you, Fear Him!” (Luke 12:4-5). This “judgment” is often viewed as a time after death when a person’s whole life is opened up, examined, judged, and a final verdict is reached. This is a literal view of a divine judgment in which the Lord casts the evil person into hell and raises the good person into heaven.

These words are spoken by Jesus in accommodation to the developing understanding of His disciples. This is because it is the beginning of their spiritual development. At this point, it is better for them to fear God than not to believe in God at all. As it is written in the Hebrew scriptures, “The fear of God is the beginning of wisdom” (Psalm 111:10).

The truth is, however, that the Lord loves everyone and condemns no one. His most ardent desire is that everyone should come into heaven, and He does everything He can to make that possible. If a person does not go to heaven, it is not because the Lord has cast the person into hell. Rather, every person, by freely choosing to love goodness or love evil has freely chosen heaven or hell. Even when the Lord does everything in His power to raise a person toward heaven, the evil that a person has loved drags the person downward towards hell. In this regard, then, it can truly be said that the Lord casts no one into hell. People do that for themselves. ³

A practical application

In the next world, which everyone enters after death, it is no longer possible to disguise our intentions. If we have been honest and sincere at heart, this is revealed. Similarly, if we have been dishonest and deceitful, our devious intentions can no longer be hidden because every motive — whether loving or cruel — becomes transparent. Ultimately, people are not judged by their outward actions, but rather by the intentions of their heart. Are these intentions unselfish or selfish, well-meaning or cruel, motivated by generosity or driven by greed? In other words, we need to examine our intentions before we say or do something. In this regard, the most important questions to ask are, “What is my intention?” and “Why am I doing this?” ⁴

Words of Inspiration

6. “Are not five sparrows sold for two assaria, and not one of them is forgotten before God?

7. But even the hairs of your head are all numbered; fear not, therefore, you are of more value than many sparrows.

8. But I say to you, whoever shall profess Me before men, him also shall the Son of Man profess before the angels of God.

9. But he that denies Me before men shall be denied before the angels of God.

10. And everyone that says a word against the Son of Man, it shall be forgiven him; but to him that blasphemes against the Holy Spirit, it shall not be forgiven.

11. And when they bring you to the synagogues and rulers and authorities, be not anxious how or what you shall respond, or what you shall say.

12. For the Holy Spirit shall teach you in that hour what things you ought to say”.

After warning His disciples about the dangers of deceit, Jesus now gives them words of inspiration and comfort. He says, “Are not five sparrows sold for two copper coins? And not one of them is forgotten before God. But the very hairs on your head are numbered. Do not fear, therefore; you are of more value than many sparrows” (Luke 12:6-7). Jesus is here introducing them to a new idea of God. This is the God who cares for everyone with an infinite love, who values all people immensely, and who yearns to fill everyone with heavenly life. This is the God who says to each of His children, “The very hairs on your head are numbered.”

Jesus’ words are intended not only to comfort, but also to strengthen and inspire His disciples. He knows that bitter confrontations lie ahead, and that their faith in Him will be challenged. He promises them, however, that if they have the courage to confess their faith, they will be rewarded.

As He puts it, “Whoever confesses Me before men, him the Son of Man also will confess before the angels of God” (Luke 12:8).

On the other hand, the opposite holds true for those who lose courage, Jesus warns that “anyone who denies Me before men will be denied before the angels of God” (Luke 12:9). Jesus then takes this warning even deeper, saying that “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 12:10).

Jesus is here making a vital distinction between people who misunderstand the literal sense of the Word, and people who totally deny God, heaven, hell, the commandments, and everything associated with living a truly spiritual life. In the language of sacred scripture, this is called “the blasphemy against the Holy Spirit.” ⁵

It is always possible to misunderstand the literal sense of scripture and be mistaken in our religious beliefs. Nevertheless, we can still lead good lives. Regardless of our doctrinal positions, we can still be touched by feelings of mercy and compassion. Therefore, religious misunderstandings, especially the tendency to misinterpret the literal sense of scripture is forgivable. Although we may have an incorrect or limited understanding of the letter of the Word, our hearts might still be sincere. Therefore, Jesus says, “Anyone who speaks a word against the Son of Man, it will be forgiven him.”

But the “blasphemy against the Holy Spirit” cannot be forgiven. That is because it is based on an evil so deep it that it cannot be eradicated. That evil is deceit. As we have pointed out, deceit destroys everything of one’s spiritual life and makes it impossible for people to reform, or even want to reform. To put it simply, deceit burns out the interiors. It renders one so devoid of spirit that there is no longer any capacity to be touched by feelings of love, mercy or compassion. As long as there is no genuine desire for forgiveness, this kind of blasphemy cannot be forgiven, either in this life or the next. It is not that God withholds His forgiveness; rather, people who love evil rather than good are so locked into their corrupted mindset that they cannot do the work of repentance. Therefore, they have no desire to receive the forgiveness that God continually offers. They cannot be touched by God. ⁶

This capacity to be touched by God is the key to our humanity. It is the Holy Spirit — the spiritual influence of God which originates in heaven and flows out into the world, endowing us with our essential humanity. The Holy Spirit is the direct influence of God affecting us with compassion, mercy, and forgiveness. It gives us the ability to understand truth, and the desire to do what truth teaches. ⁷

Among its many functions, a primary role of the Holy Spirit is to enlighten us by drawing from our minds the truth that we need in any given moment. This is why Jesus tells His disciples they are not to worry about what words they will choose when their faith is challenged. They should know that the Holy Spirit will be with them, bringing to their remembrance whatever it is that they will need to say. As Jesus puts it, “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 shall teach you in that hour what things you ought to say” (Luke 12:11-12).

When the Holy Spirit is present, when we are touched by its presence and moved by its power, we need not worry. We can be transparent and direct, not worrying about what we need to say, or how we can be most convincing. The only thing we need is the willingness to be guided by Him whose teachings we have stored up through prayerful study of His Word. In that hour, God will draw out of our minds what He has already put in, and we shall find ourselves honestly and sincerely confessing His name, proclaiming His truth, and doing His will. This is what it means to be inspired by God, or, as it is written in the language of sacred scripture, “the Holy Spirit shall teach you in that hour what things you ought to say.”

Beware of Covetousness

13. And one of the crowd said to Him, “Teacher, tell my brother to divide the inheritance with me.”

14. But He said to him, “Man, who has set Me [as] a judge or a divider over you?”

15. And He said to them, “See you, and guard yourselves from avarice; for no one’s life consists in the excess of his belongings.”

16. And He told a parable to them, saying, “The field of a certain rich man brought forth plentifully.

17. And he reasoned within himself, saying, ‘What shall I do, because I have nowhere to gather my fruits?’

18. And he said, ‘This I will do: I will take down my barns, and build greater, and there I will gather all my produce and my goods.

19. And I will say to my soul, Soul, thou hast many goods laid [up] for many years; rest, eat, drink, [and] be merry.’

20. But God said to him, ‘Senseless [one], this night they require thy soul of thee; and whose shall those things be that thou hast prepared?’

21. So [is] he that treasures up [treasure] for himself, and is not rich toward God.”

Jesus began this chapter by warning His disciples about the leaven of the Pharisees, which is hypocrisy. Next, He warned them about the sin against the Holy Spirit which is an unwillingness to repent. In this next episode, Jesus turns His attention to one of the people from the crowd who approaches Him and says, “Teacher, tell my brother to divide the inheritance with me” (Luke 12:13). Jesus uses this question as an opportunity to teach a lesson in spirituality. He asks, “Who has set Me as a judge or arbitrator over you?” Then He adds, “Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.” (Luke 12:15).

By responding in this way, Jesus makes it clear that He has not come to judge anyone. As we pointed out in the previous episode, everyone will ultimately serve as their own judge, freely choosing to be raised by God into heaven or to cast themselves into hell. Therefore, it can truly be said that Jesus did not come to judge His people. Rather, He came to teach people about the true nature of God, to save people from their sins, and to show the way to heaven. ⁸

In this case, Jesus begins His teaching by bringing to the man’s remembrance the commandment against covetousness. Instead of resolving the dispute in a legalistic manner, Jesus draws the man’s attention to that which is higher and nobler. Jesus invites the man to examine himself in terms of covetousness.

Ordinarily, we think of covetousness as the inordinate desire to have material possessions. Unsatisfied with what we have, covetousness drives us to amass more and more, thinking that our contentment lies in the abundance of things. This is illustrated in the parable of the rich fool whose ground yields a plentiful crop. In fact, he has so many crops that he does not have enough room in his barns to store them. So he tears down the old barns and builds bigger ones, saying to himself, “Soul, you have many goods laid up for many years. Take your ease: eat, drink, and be merry” (Luke 12:19).

There is nothing inherently wrong with worldly wealth or holding an honorable office. Nor is it wrong to store things up so that a person can relax. Wealth can be useful when it puts a person in a position to be helpful to others; a public office can provide an opportunity for public service that is wise and compassionate; and it is prudent to be well supplied for future needs. But when a person strives to amass wealth merely for selfish purposes, problems arise. When this happens, the love of self supersedes love for the neighbor. Therefore, Jesus lifts the man’s question beyond the need for an immediate solution, reminds him to beware of covetousness, and says “one’s life does not consist in the abundance of possessions.”

Jesus is using the man’s question as an opportunity to teach an important lesson. Jesus wants Him to know that an inordinate focus on possessions which excludes loving the neighbor is destructive to the soul. This kind of focus can drag a person’s mind downwards until it thinks about nothing else, and so dismisses the things of heaven. Like the man in the parable who was determined to build more barns, each of us can become so obsessed with the accumulation of possessions that we can spend our lives accumulating wealth, and honors, and awards.

In the end, what good will it do us? If we haven’t kept the commandments, if we haven’t loved our neighbor as ourselves, and if we haven’t focused our lives on developing our spirit, we will have nothing but well-stocked barns. While we might temporarily enjoy “taking our ease” and sitting in the midst of our accomplishments, filled with self-satisfaction, a day of reckoning will come. As Jesus puts it, “But God said to him, ‘You fool! This night your soul will be required of you; then whose will those things be which you have provided?” (Luke 12:20). ⁹

In other words, Jesus is saying that our first concern should not be about our material inheritance, but rather our spiritual inheritance — both the one we leave behind, and the one we take with us. As Jesus has already said, “What advantage is it to man if he gains the whole world, and is himself destroyed or lost?” (Luke 9:25). Preoccupation with possessions — whether it be inheriting or stockpiling them — is the path to destruction. It displays a lack of trust in God and an inordinate reliance on self. It makes the pleasures of the world more important than the treasures of heaven. As Jesus says, this is the person who “lays up treasure for himself, and is not rich towards God” (Luke 12:21).

Treasure in Heaven

22. And He said to His disciples, “On this account I say to you, be not anxious for your soul, what you shall eat, nor for the body, what you shall put on.

23. The soul is more than food, and the body than clothing.

24. Consider the ravens, that they neither sow nor reap, which have neither locked room nor barn, and God feeds them; of how much more value are you than the birds?

25. And which of you by being anxious can add to his stature one cubit?

26. If then you are not able to do that which is least, why are you anxious about the rest?

27. Consider the lilies, how they grow; they labor not, neither do they spin; but I say to you that Solomon in all his glory was not arrayed like one of these.

28. And if God so clothe the grass in the field, which today is, and tomorrow is cast into the oven, how much more [shall He clothe] you, [O you] of little faith!

29. And seek ye not what you shall eat, or what you shall drink, and be not unsettled;

30. For all these things do the nations of the world seek after; and your Father knows that you need these things.

31. But rather seek ye the kingdom of God, and all these things shall be added to you.

32. Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.

33. Sell your belongings, and give alms; make for yourselves purses which become not old, a treasure in the heavens which fails not, where neither thief is near, nor moth corrupts.

34. For where your treasure is, there will your heart be also.”

God will provide

When Jesus tells the parable of the rich fool, He is not only attempting to respond to one person’s request, He is also instructing His disciples, helping them to avoid the trap of covetousness. Turning to them now, He gives them the only sure antidote for the soul-destroying state of covetousness. He puts it like this: “Therefore, I say to you, do not worry about your life, what you will eat; or about the body, what you will put on. Life is more than food, and the body is more than clothing” (Luke 12:22-23). In other words, the antidote to covetousness is to trust in God. It is the sure knowledge that God will provide.

While the parable of the rich fool is intended to warn, Jesus’ words are now intended to comfort. “Consider the ravens,” says Jesus. “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?” (Luke 12:24). Jesus then continues with more words of comforting reassurance: “Consider the lilies, how they grow, “He says. “They neither toil nor spin; and yet 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 12:27-28).

It should be remembered that Jesus encourages His disciples in a similar manner when He tells them not to worry about what they will say, or how they will say it when they are brought before authorities. Jesus assures them that “the Holy Spirit will teach you in that very hour what you ought to say” (Luke 12:12). Here, too, Jesus teaches that God will provide.

It can be gathered, then, that the spirit of God is perpetually with us providing everything we need for our spiritual welfare. This is called the “Holy Spirit” which gently leads our thoughts and touches our affections with the desire to serve our neighbor in ways that are loving and wise. This is the kind of spiritual guidance we should continually seek. As Jesus puts it, “Do not seek what you should eat or what you should drink” (Luke 12:29). Instead, we should go directly to God’s Word, trusting that we will be abundantly fed. “Seek the kingdom of God,” says Jesus, “and all these things shall be added to you” (Luke 12:31). Jesus then encourages those who are listening to Him to feed on the words of sacred scripture, even as a lamb feeds in lush pastures. “Do not fear, little flock,” He says to them, “for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).

When Jesus says that it is their heavenly Father’s good pleasure to give them the kingdom, He is continuing His response to the question about a fair inheritance. The kingdom of God is a kingdom of love and wisdom. God wants to bestow upon His children every blessing associated with love (the gifts of compassion, mercy, and grace) and every blessing associated with wisdom (the gifts of understanding, truth, discernment). This is our spiritual inheritance, infinitely better than anything this world can give us.

Sell what you have

Knowing God desires to give His children the entire kingdom of heaven, Jesus encourages His listeners to loosen their attachment to earthly possessions. “Sell what you have and give alms,” he tells them. “Provide yourself money bags which do not grow old, a treasure in the heavens that does not fail, where no thief approaches nor moth destroys” (Luke 12:33). In the spiritual sense, “possessions” are not merely physical belongings; they are also our selfish desires, our stubborn opinions, and the very idea that anything belongs to us. We need to get rid of all these things — to “sell them” — trusting that God will bestow upon us our true spiritual inheritance: loving emotions and true wisdom. ¹⁰

The idea of “selling what we have” is also translated as “abalientatio” which means alienating oneself from one’s possessions. In Roman law, this term refers to the legal transfer of property or “selling what we have.” In other words, when the property is no longer in our possession, and is no longer ours, we no longer own it. We have, so to speak “alienated ourselves from it” (ab + alientatio). Similarly, the time comes when we must alienate ourselves from the idea that we “own” anything, including our noble thoughts. meritorious achievements, and the idea that we can do good of ourselves without the help of God.

Every true thought we think and every good deed we do belongs to God. As it is written in the Hebrew scriptures, “Preserve me, O God. In You I put my trust. Apart from You I have no goodness” (Psalm 16:2). But then the psalm continues with words that recognize and celebrate our spiritual inheritance. It reads, “Yes, I have a good inheritance…. In Your presence is fullness of joy. At Your right hand are pleasures forevermore” (Psalm 16:2, 6, 11). This is what Jesus is referring to when He reminds those who have gathered to hear Him that they have “treasure in heaven.”

Once we have “sold what we have” or alienated ourselves from the false idea that the origin of the good that we do is from ourselves — the good that we do will be truly good. It is then that we can “give alms”; that is, we can give fully and generously, without thinking of getting anything in return. This is the true spirit of giving. ¹¹

Much of what Jesus says is hard for the disciples to understand. For example, they do not know that when Jesus speaks of “money bags that will not grow old,” He is referring to the Word of God — a container of precious truths that will never grow old. At the same time, Jesus is also referring to their minds. These too are “money bags that will not grow old” because they will always be able to receive new and fresh insights, as a money bag receives gold (symbolizing loving emotions) and silver (symbolizing precious truths).

Gradually, they will begin to understand that the loving feelings and wise insights that flow into their minds from God are heavenly treasures “that will not fail.” They will realize that no one will ever be able to take these treasures from them. As Jesus says, “no thief can approach, and no moth can destroy” (Luke 12:33).

This is a lot to learn, and the disciples will not learn it quickly. But like all people with a good heart who are willing to be instructed, they will gradually come to see that “one’s life does not consist in the abundance of things he possesses,” but rather in a willingness to follow where God leads. If this is where their treasure is — in hearing Jesus and striving to do His will, their heart will be in the right place. As Jesus says in the closing words of this episode, “For where your treasure is, there your heart is also” (Luke 12:34).

Be Ready

35. “Let your loins be girded around, and [your] lamps burning,

36. And you yourselves like men waiting for their lord, when he will return from the wedding; that when he comes and knocks, they may open to him straightway.

37. Happy [are] those servants whom the lord at his coming shall find watching. Amen I say to you, that he will gird himself and have them recline, and passing through he will minister to them.

38. And if he shall come in the second watch, or come in the third watch, and find [them] so, happy are those servants.

39. But know this, that if the householder knew at what hour the thief would come, he would have watched, and not have let his house be dug through.

40. And be ye therefore prepared, for [in] the hour [that] you think not, the Son of Man comes.”

41. And Peter said to Him, “Lord, sayest Thou this parable to us, or even to all?”

42. And the Lord said, “Who then is that faithful and prudent steward, whom the lord shall appoint over his household, to apportion the measure of wheat in due time?

43. Happy [is] that servant whom his lord at his coming shall find so doing.

44. Truly I say to you that he will appoint him over all his belongings.

45. But if that servant shall say in his heart, ‘My lord delays to come,’ and shall begin to strike the boy-servants and maids, and to eat and to drink and be drunken;

46. The lord of that servant shall come in a day that he expects [him] not, and in an hour which he knows not, and will divide him in two, and will put his part with the unbelieving.

47. And that servant who knew his lord’s will, and prepared not, nor did according to his will, shall be beaten with many [stripes].

48. But he that knew not, but did things worthy of stripes, shall be beaten with few. And everyone to whom much has been given, from him much will be sought; and to whom they have committed much, of him they will ask all the more.”

The sacred promptings that come to us from the Holy Spirit, are for immediate use. As Jesus says, “The Holy Spirit will teach you in that hour what to say.” These spiritual promptings are not to be stored up for some future time. Nor should we content ourselves with the fact that we have “many goods laid up for many years.” Rather, we should always be ready to serve God, knowing that He continually gives us our daily bread — that is, God gives us what to think and what to feel. In fact, if we pay attention to our inner world, we will realize that He is doing this through the ministry of angels not only at every moment, but at every moment of a moment — thus continually and perpetually. ¹²

This is how it is with each of us. We need to be continually ready for God’s promptings, open to His leading, and ready to respond when He knocks. As Jesus puts it, “Let your waist be girded and your lamps burning, and you yourselves 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” (Luke 12:36).

It is this kind of spiritual awareness — a state of inner readiness — that we need to cultivate in order to become true servants of God. We should have a sincere desire to deepen our understanding of truth. In the language of sacred scripture this means that “our lamps should be burning.” At the same time, we should be ready to act on the truth that we learn: “our loins should be girded.” In brief, we need to be awake to spiritual reality, aware, watchful, ready to learn and ready to serve. As Jesus puts it, “Blessed are those servants whom the master, when he comes, will find watching” (Luke 12:37).

The Master is coming, and when He comes, we will be greatly surprised. Instead of girding ourselves to serve Him, He will gird Himself to serve us! “Serving us” means that God will give us the loving feelings we need to feel and the noble thoughts we need to think, in perfect accommodation to the circumstances that we are in. This is how He feeds us spiritually from moment to moment. As Jesus puts it, “Assuredly I say to you that He will gird Himself and have them sit down to eat and will come and serve them” (Luke 12:37).

Among the many ways that God comes to serve us is through illuminating the simple truths that are already in our mind from the letter of the Word and through which He leads us. These literal truths are what is meant by the phrase, “Son of Man.” When these truths are in our minds, our “waist is girded” and “our lamps are burning,” awaiting His arrival. And when He comes — at an hour we do not expect — He touches us through those truths, enlightening our minds and encouraging our hearts. All of this is contained in Jesus’ exhortation to “be ready, for the Son of Man is coming at an hour you do not expect” (Luke 12:40). ¹³

The lesson is not only about waiting and watching; it is also about doing our best with the information we have. Even if we do not feel directly inspired by the Holy Spirit, we must strive to do God’s will to the best of our ability, for God has appointed us to serve as stewards over His household. As it is written, “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?” (Luke 12:42).

That “household” is our inner world. And even though it feels like it belongs to us, it is really God’s property — especially the loving feelings we have and the exalted truths we think. Our task, then, as God’s stewards, is to continue to feed our inner states. We do this by turning to God in His Word and seeking to do His will. As Jesus puts it, “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” (Luke 12:44).

It should be noted that the good steward is not just watching and waiting; he is also doing. This means that we continue to read the Word, meditate on its lessons, and put those lessons into our lives when opportunities arise. These are our spiritual responsibilities. This is how we maintain the master’s “household” even when He appears to be absent.

There will be times, however, when we neglect our spiritual responsibilities, neither nourishing our spirits with the study of scripture or responding to the divine promptings that come to us through the Holy Spirit. These promptings, in the language of sacred scripture are called “menservants” and “maidservants.” The “menservants” in us are heavenly given affections for knowing what is true; and the “maidservants” within us are heavenly given affections for doing what is good. Instead of responding to these promptings, we indulge our negative emotions and false ideas, gratifying our lower nature until we become like spiritual drunkards. As it is written, “But if that servant says in his heart, ‘My master has delayed his coming,’ and begins to beat the menservants and maidservants, and to eat and drink and be drunk, the master of the servant will come on a day when he is not looking for him and at an hour when he is not aware” (Luke 12:46).

Whenever we foolishly indulge our lower nature, allowing ourselves to get absorbed in negative emotions and be immersed in false ideas, we inevitably find ourselves in spiritual difficulty. In the language of sacred scripture, this is described as the master coming at a time when the servant is not aware and catching him being irresponsible. As a punishment the master will “cut him in two and appoint him his portion with the unbelievers.” He will then be “beaten with many stripes,” because he knew his master’s will but did not do it” (Luke 12:47).

These words remind us of the central and ongoing theme of this section — the flagrant abuses that are being committed by those who have the greatest responsibility: the religious leaders. According to the covenant that they have made with Jehovah, the primary job of these religious leaders is to connect people to God and to one another.

Instead, the religious leaders taught doctrines and enforced traditions that separated people from God and from each other. This divisiveness is represented powerfully in the words that Jesus chooses to describe their punishment: they will be “cut in two.” Jesus is here alluding to the words of the prophet Jeremiah, who vehemently denounced the religious abuses of his day. Jeremiah prophesied that those who violated the covenant would be “cut in two,” like the calf that was cut in two at the time that the covenant was sworn. If someone failed to keep the covenant with God, they would be “torn in two,” like the divided calf at the altar. Jesus is here bringing to mind the covenant promise that was made over the divided calf, and was later broken. ¹⁴

Once again, we see that Jesus is speaking in accommodation to the state of the people. God punishes no one. Nevertheless, when we freely choose to break our covenant with Him, preferring the coarse desires of our lower nature over the gentle promptings of the Holy Spirit, we will suffer the severest consequences.

A practical application

When we pass over into the next world where all hypocrisy is exposed and all duplicity revealed, we become who we essentially are. We can no longer lead a double life. This is meant by an unrepentant hypocrite who is “cut in two.” The false exterior is cut away, and interior motives are exposed. While this is a strong warning, it is also an opportunity to remember that this is our chance, now, in this life, to form a new will that works in harmony with a new understanding. So, the practical application is simple. We need to study the scriptures and live according to the truth that we learn. This must be done right now because the way we live our life today determines our eternal destiny in the world to come. This is what it means to “Be Ready.” ¹⁵

Division

49. I have come to cast fire into the earth, and I will that it were already kindled.

50. But I have a baptism to be baptized with, and how I am beset until it be finished!

51. Do you think that I have come to give peace on the earth? no, I say to you, but rather division.

52. For from henceforth five shall be in one house divided, three against two and two against three.

53. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.

In the previous episode, Jesus speaks about division in a most graphic way: the servant who disobeys will be “cut in two.” This is the kind of division in store for those hypocrites who put on an outward show of piety, but who are inwardly filled with selfish greed. ¹⁶

There are, however, other kinds of division that take place. For example, there is an important distinction between those things that corrupt us and those things that cleanse us. In our spiritual development we are first cleansed by being baptized in the waters of spiritual truth. As we progress, striving to apply truth to our lives, we are further purified by the fire of God’s love. As John the Baptist said, “I baptize you with water, but One mightier than I will baptize you with the Holy Spirit and with fire” (Luke 3:16).

These “baptisms” cleanse and purify us, separating us from what is evil and false. This great division must be made in each of our lives so that we may become the angels we are intended to be. This is the division that Jesus now speaks of when He says, “I came to send fire on the earth, and how I wish it were already kindled” (Luke 12:49).

This passage is often associated with the Lord’s love and passion — the idea that He wants to see some sort of fire in people’s lives, a passionate desire to serve, a fervent longing for justice, an ardent yearning to contribute. More deeply, it is about God’s passionate desire for us to make a division in our lives. This happens whenever divine truth comes into our lives, shaking us out of our complacency. We are no longer at peace with our old ways of thinking and being. A war has begun; it is a holy war between our innate selfishness and the truth that has come to separate us from that selfishness. This is why Jesus says, “Do you suppose that I came to give peace on earth? I tell you not at all, but rather division. (Luke 12:51).

Jesus, who has come to “kindle a fire,” and “create division,” now says that “from now on five in one house will be divided: three against two, and two against three; father against son, and son against father, mother against daughter, and daughter against mother” (Luke 12:52-53).

These are powerful words — so powerful that if they were to be taken literally it would lead us in an entirely wrong direction. We would see Jesus as a destroyer, not a liberator; we would see Him as someone who is determined to wreck families rather than heal them. But when we understand that Jesus is talking about the necessary division that must go on in the human mind, everything changes. We begin to see that Jesus is here referring to the old ideas in us that will clash against new ideas (father against son), and old desires that will clash against new desires (mother against daughter).

This is a process that takes place in our mind whenever we must make a division between lower beliefs and higher truth, selfish love and selfless love — falsity and truth, evil and good. As Joshua said to the people as they were about to enter the Promised Land, “Choose this day whom you will serve…. But as for me and my house, we will serve the Lord” (Joshua 24:15). This process of internal decision making is a most important spiritual practice. It calls us to constantly make divisions and discernments in our own mind about what matters most — the cravings of our lower nature or the desires of our heavenly spirit.

Learning to Discern

54. And He said also to the crowds, “When you see a cloud rising from the west, straightway you say, ‘A shower comes’; and so it comes to pass.

55. And when the south [wind] blows, you say, ‘There will be heat; and it comes to pass.’

56. Hypocrites! you know how to test the face of the earth and of the heaven; but how is it that you do not test this time?

57. But why also of yourselves do you not judge what is just?

58. For as thou goest with thine adversary to the prince, in the way give diligence that thou mayest be released from him, lest he drag thee to the judge, and the judge deliver thee up to the exactor, and the exactor cast thee into prison.

59. I say to thee, Thou shalt not come out thence, until thou hast paid the last mite.”

If we are honest with ourselves, a great deal of our mental energy is devoted to external thought. We spend time with concerns about our physical circumstances, making decisions about what we should eat, what we should wear, and how best to plan for the future. While these kinds of concerns demand a measure of our attention, there are more important uses of our mental capacities. This is what Jesus is referring to when He says, “When you see a cloud rising out of the west, immediately you say, “A shower is coming.” 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).

On one level, Jesus is clearly speaking about the fact that this is the time of the Messiah. He stands there, the Messiah Himself, in the very midst of them, but they do not perceive it. On a deeper level, Jesus is speaking to each of us about the importance of discernment in our own lives. We have become skilled at discerning the face of the sky, and the shifting moods of the weather, but we are hardly aware of our own inner world, its shifting landscape, and the sudden storms that can overtake us without notice. If we were aware that God is with us at every moment, helping us to prepare for the storms, our lives would be so much better. But we do not always “discern the times.” We do not sense God’s nearness. We do not allow Him to quiet the inner turbulence so that we can feel the presence of His Spirit — a presence that will guide us into making proper choices and loving discernments.

As Jesus says, “Why do you not judge what is right?” (Luke 12:57). Once we have decided what is right, justice must be swift. The longer we delay, the more we are apt to fall into the clutches of our old patterns, here depicted as the “adversary.” Jesus puts it like this: “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 12:58-59).

Jesus has already spoken about the folly of “laying up treasures” for oneself. Truth is given for use. It opens our eyes so that we may discriminate between good and evil, honesty and hypocrisy, living for others and living for self alone. If we do not make use of that truth promptly, we can quickly get caught in negative feelings and be flooded by false thoughts.

Whenever this happens, we begin a downward spiral where it becomes harder and harder to extricate ourselves. Unwilling to “make every effort to settle along the way,” we are delivered from one negative emotion to another till we find ourselves captive in a hell of our own choosing. And we do not come out until the whole dreadful temptation has run its entire course. “I tell you,” says Jesus, “you shall not depart from there until you have paid the last mite.” ¹⁷

These are the discriminations that must be made, quickly and decisively. This is the sword of truth that we have been given to use, and the sharp discernments that must occur if we are to experience true peace. That’s why Jesus is passionate about our getting on with this work. And that’s why this series of teachings begins with the words, “I came to send fire on earth, and how I wish it were already kindled!”

Bilješke:

275. Verse 6. And in sight of the throne a glassy sea like crystal, signifies the appearance of [Divine] truth in ultimates where its generals are, and its pellucidity by virtue of the influx of Divine truth united to Divine good in firsts. This is evident from the signification of "in sight of the throne," as being appearance; also from the signification of "glassy," as being pellucid. It is also said "like crystal," that pellucidity from the influx of Divine truth united to Divine good in firsts may be described; this is signified by "the seven lamps of fire burning before the throne" (as shown just above, n. 274. In this and what precedes, the state of the whole heaven arranged in order for judgment is described, and its ultimate is meant by "the glassy sea like crystal." The truth of the ultimate heaven is signified by "a glassy sea" because "sea" signifies the generals of truth, such truth as exists in the ultimates of heaven, and with man in the natural man, which truth is called knowledge [scientificum]. The "sea" signifies such truths because in the sea is the gathering together of waters, and "waters" signify truths (See above, n. 71).

[2] That this is the signification of "sea" is evident from many passages in the Word, a number of which I will cite here. In Isaiah:

I will shut up the Egyptians into the land of a hard lord; and a fierce king shall rule over them. Then the waters shall fail from the sea, and the river shall dry up and become dry (Isaiah 19:4, 6).

By "the Egyptians" knowledges [scientiae] that are of the natural man are meant; "the hard lord into whose hands they should be shut up" signifies the evil of self-love; "a fierce king" signifies falsity therefrom; "the waters shall fail from the sea" signifies that with all the abundance of knowledges [scientiarum] there still are no truths; and "the river shall dry up and become dry" signifies that there is no doctrine of truth and no intelligence therefrom.

[3] In the same:

Jehovah will visit with His sword, hard, great, and strong, upon leviathan the stretched out serpent, and leviathan the crooked serpent, and will slay the whales that are in the sea (Isaiah 27:1).

This is also said of "Egypt," by which knowledges [scientiae] that are of the natural man are signified; "leviathan the stretched out serpent" signifies those who reject all things which they do not see with the eyes, thus the merely sensual, who are without faith, because they do not comprehend. "Leviathan the crooked serpent" signifies those who, for the same reason, do not believe, and yet say that they believe. "The sword, hard, and great, and strong, with which they shall be visited," signifies the extinction of all truth, for "sword" signifies falsity destroying truth. "The whales in the sea," that shall be slain, signify knowledges [scientifica] in general. (That these are signified by "whales," see Arcana Coelestia 7293.)

[4] In the same:

Let the inhabitants of the isle be still; thou merchant of Zidon passing over the sea, they have filled thee. Blush, O Zidon, for the sea hath said, the stronghold of the sea, saying, I have not travailed, and I have not brought forth, and I have not brought up young men, and have not raised up virgins; when the report comes to Egypt they shall be seized with grief, as by the report respecting Tyre (Isaiah 23:2-5).

"Zidon" and "Tyre" signify the knowledges of good and truth; therefore it is said "the merchant of Zidon passing over the sea," "merchant" meaning one who acquires these knowledges for himself and communicates them. That they acquired for themselves thereby nothing of good and truth is signified by "the sea said, I have not travailed and I have not brought forth, I have not brought up young men, and have not raised up virgins;" "to travail and bring forth" is to produce something from knowledges; "young men" mean truths, and "virgins" goods. That the use of cognitions and knowledges (cognitionum et scientiarum) would therefore perish, is signified by "when the report comes to Egypt they shall be seized with grief, as by the report respecting Tyre."

[5] In Ezekiel:

All the princes of the sea shall come down from their thrones, and cast away their robes, and strip off their broidered garments, they shall be clothed with terrors. They shall take up a lamentation over thee, and shall say, How hast thou perished, thou that dwelt by the seas, the renowned city which was strong in the sea; therefore the islands in the sea shall be dismayed at thy outcome (Ezekiel 26:15-18).

These things are said of "Tyre," which signifies the cognitions of truth, the neglect and loss of which are thus described; the "princes of the sea that shall come down from their thrones" signify primary cognitions; that these together with knowledges [scientificis] shall be abandoned is signified by "they shall cast away their robes, and strip off their broidered garments;" "broidered work," is knowledges [scientificum]; "the city that dwelt by the seas and was strong in the sea" signifies the power of knowing in all abundance ("seas" signify collections); "the islands in the sea" signify nations more remote from truths that long for cognitions, of which it is said "therefore the islands in the sea shall be dismayed at thy outcome."

[6] In Isaiah:

They shall not do evil nor corrupt themselves in all the mountain of My holiness; for the earth shall be full of the knowledge [scientifia] of Jehovah, as the waters cover the sea (Isaiah 11:9).

This treats of a new heaven and a new church, which are meant by "mountain of holiness," in which "they shall not do evil nor corrupt themselves;" their understanding of truth from the Lord is described by "the earth shall be full of the knowledge [scientia] of Jehovah; "and as waters" signify truths, and the "sea" the fullness of them, it is said, "as the waters cover the sea."

[7] In the same:

By My rebuke I dry up the sea, I make the rivers a wilderness; their fish shall become putrid because there is no water, and shall die of thirst (Isaiah 50:2).

"To dry up the sea" signifies an entire lack of the general knowledges of truth; "to make the rivers a wilderness" signifies the deprivation of all truth and of intelligence therefrom; "the fish shall become putrid" signifies that the knowledges [scientifica] pertaining to the natural man shall be without any spiritual life; this takes place when they are applied to confirm falsities in opposition to the truths of the church; "by cause there is no water" signifies because there is no truth; "to die of thirst" signifies the extinction of truth. (That "rivers" signify the things of intelligence, see Arcana Coelestia 108, 2702[1-17], Arcana Coelestia 2702[1-17], 3051; that "wilderness" signifies where there is no good because there is no truth, n. 2708, 4736, 7055; that "fish" signifies the knowledge [scientificum] pertaining to the natural man, n. 40, 991; that "water" signifies truth, n. 2702, 3058, 3424, 5668, 8568; and that "to die of thirst" signifies the absence of spiritual life from lack of truth, n. Arcana Coelestia 8568[1-10].

[8] In David:

O Jehovah, Thou rulest in the uprising of the sea; when it raiseth up its waves (Psalms 89:9).

The "sea" here signifies the natural man, because in the natural man are the generals of truth; "the uprising of the sea" signifies its exalting itself against the Divine, denying the things that are of the church; the "waves" which it raiseth up signify falsities.

[9] In the same:

Jehovah hath founded the world upon the seas, and established it upon the rivers (Psalms 24:2).

The "world" signifies the church; the "seas" knowledges in general which are in the natural man; and "rivers" the truths of faith; upon these two the church has its foundation.

[10] In Amos:

Jehovah, who buildeth His steps in the heavens, and calleth the waters of the sea, and poureth them out upon the faces of the earth (Amos 9:6).

"The steps that Jehovah buildeth in the heavens" signify interior truths which are called spiritual; "the waters of the sea" signify exterior truths, which are natural because they are in the natural man; "to pour them out upon the faces of the earth" signifies upon the men of the church, for the "earth" is the church.

[11] In David:

By the word of Jehovah were the heavens made; and all the hosts of them by the breath of His mouth. He gathereth the waters of the sea together as an heap; He giveth the deeps in treasuries (Psalms 33:6-7).

"The word of Jehovah by which the heavens were made," and "the breath of His mouth by which all the hosts of them were made," signify Divine truth proceeding from the Lord; "the hosts of the heavens" are all things of love and faith; "the waters of the sea that He gathereth together as an heap" signify the knowledges of truth, and truths in general, which are together in the natural man; "the deeps that He gives in treasuries" signify sensual knowledges [scientifica sensualia], which are the most general and ultimate things of the natural man, and in which at the same time are interior or higher truths, therefore they are called "treasures."

[12] In the same:

Jehovah hath founded the earth upon its bases, that it be not removed for ever and ever. Thou hast covered it with the deep as with a vesture (Psalms 104:5-6).

The "earth" signifies the church; "the bases on which Jehovah hath founded it for ever" are the knowledges of truth and good; "the deep with which He hath covered it as with a vesture" signifies sensual knowledge [scientificum sensuale], which is the ultimate of the natural man, and being the ultimate, it is said that "He covered it as with a vesture."

[13] In the same:

Jehovah, Thy way is in the sea, and Thy path in many waters, yet Thy footsteps have not been known (Psalms 77:19).

In Isaiah:

Thus saith Jehovah, I who have given a way in the sea, and a path in the mighty waters (Isaiah 43:16).

That "sea" here does not mean the sea, nor "waters" the waters, is clear, since it is said that therein "are the way and the path of Jehovah;" therefore by "sea" and by "waters" are meant such things as Jehovah or the Lord is in, which are the knowledges of truth in general from the Word, and the truths therein; "the sea" being such knowledges, and "waters" truths. Knowledges and truths differ in this, that knowledges are of the natural man, and truths of the spiritual man.

[14] In Jeremiah:

Behold, I will plead thy cause, and will revenge thy revenging; that I may dry up the sea of Babylon, and make dry her fountain. The sea shall come up upon Babylon, she shall be covered with the multitude of its waves (Jeremiah 51:36, 42).

By "Babylon" those who profane goods are meant; "the sea of Babylon" means their traditions, which are the adulterations of good from the Word; "the waves" are the falsities from these; their destruction at the Last Judgment is hereby described.

[15] In the same:

A people coming from the north, and a great nation and many kings shall be stirred up from the sides of the earth. Their voice maketh a tumult like the sea, and they ride upon horses (Jeremiah 50:41, 42).

"A people coming from the north" are those who are in falsities from evil; "the great nation" means evils; and "many kings" falsities; "the sides of the earth" are the things outside of the church, and those that are not of the church, for the "earth" means the church; "their voice maketh a tumult like the sea" means falsity from the natural man exalting itself against the truth of the church; "the horses upon which they ride" are reasonings from the fallacies of the senses.

[16] In the same:

Jehovah giveth the sun for light by day, the statutes of the moon and stars for light by night, stirring up the sea so that the waves thereof roar (Jeremiah 31:35).

"The sun from which is the light of day" signifies the good of celestial love, from which is the perception of truth; "the statutes of the moon and stars, from which is the light of night," signify truths from spiritual good and from knowledges, by which there is intelligence; "the sea that is stirred up, and the waves that roar," signify the generals of truth in the natural man, and knowledges [scientifica].

[17] In Isaiah:

The wicked are like the troubled sea when it cannot be quiet, but its waters cast up filth and mire (Isaiah 57:20).

"The troubled sea which is like the wicked," signifies reasonings from falsities; "the waters that cast up filth and mire," signify the falsities themselves, from which come evils of life and falsities of doctrine.

[18] In Ezekiel:

I will stretch out Mine hand upon the Philistines, and I will cut off the Cherethites, and destroy the remnant of the sea coast (Ezekiel 25:16).

"The Philistines" signify those who are in the doctrine of faith alone, and "the remnant of the sea coast that shall be destroyed," signifies all things of truth.

[19] In Hosea:

I will not return to destroy Ephraim. They shall go after Jehovah; and the sons from the sea shall draw near with honor, with honor shall they come as a bird out of Egypt, and as a dove out of the land of Assyria (Hosea 11:9-11).

"Ephraim" signifies the church in respect to the understanding of truth; "the sons from the sea, who shall draw near," signify truths from a common fountain, which is the Word; "a bird out of Egypt" signifies knowledge [scientificum] agreeing; and "a dove out of the land of Assyria" signifies the rational.

[20] In Zechariah:

In that day living waters shall go out from Jerusalem; part of them to the eastern sea, and part of them to the hinder sea (Zechariah 14:8).

"Living waters from Jerusalem" signify truths from a spiritual origin in the church, which are the truths that are received by man when he is illustrated by the Lord while he is reading the Word. "Jerusalem" is the church in respect to doctrine, the "sea" signifies the natural man, into which those things that are in the spiritual man descend; the "eastern sea" signifies the natural man in respect to good; and the "hinder sea" the natural man in respect to truth; and as the natural man is in the generals of truth, "sea" also signifies the general of truth.

[21] He who knows nothing about the spiritual man, and the truths and goods that are therein, may suppose that the truths that are in the natural man, and are called cognitions and knowledges [scientifica] are not merely the generals of truth, but are all there is of truth with man. But let him know that the truths in the spiritual man, from which those are that are in the natural, are incomparably more numerous; but these truths in the spiritual man do not come to the perception of the natural man until he enters the spiritual world, which is after death; for then man puts off the natural and puts on the spiritual. That this is so can be seen from this fact alone, that angels are in intelligence and wisdom ineffable as compared with man, and yet they are from the human race. (That angels are from the human race, see in the small work on The Last Judgment 14-22 and 23-27)

[22] As the "sea" signifies the generals of truth, therefore the great vessel, which was for general washing, was called "the brazen sea" (1 Kings 7:23-26); for the "washings" represented purifications from falsities and evils, and "waters" signify truths, by which purifications are effected; and as all truths are from good, the containing vessel was made of brass, and was therefore called "the barren sea," for brass signifies good. Spiritual purification, which is called purification from falsities and evils, is there fully described by the measurements of that vessel, and by the bases thereof, understood in a spiritual sense. From what has been brought forward it can be seen that "sea" signifies the generals of truth or the knowledges of truth together and collectively. But what further is signified by "sea" will be shown in the explanation of what follows, for "sea" is used in various senses (as in Revelation 5:13; 7:1-3; 8:8, 9; 10:2, 8; 12:12; 13:1; 14:7; 15:2; 16:3; 18:17, 19, 21; 20:13; 21:1).