12:1–3 After Jesus reproves the Pharisees and lawyers, massive crowds swarm him and the disciples, so that there is scarcely room to move. Jesus’ popularity is certainly not dimming despite the controversy with the religious leaders (cf. 5:1; 11:29). But he realistically warns his disciples that his popularity will not continue, that difficult days are coming.148 His admonition to his disciples follows logically from the previous section, where he warned them against the “leaven of the Pharisees, which is hypocrisy.” Leaven, when placed in dough, spreads throughout the whole batch (Matt. 13:33; Luke 13:21). In the OT Israel was to remove leaven from its houses during Passover (Ex. 12:14–20). The hypocrisy of the Pharisees could insidiously spread in the lives of Jesus’ disciples. One may dissemble and play-act even in service to God, and in such circumstances one is really worshiping oneself. Hypocrisy must be avoided because the falseness in our lives will not be hidden forever (Rom. 2:29; 1 Cor. 4:5). What is covered up will be revealed, and what is hidden will become known. Of course, what Jesus says here is true of goodness and righteousness as well. What is good and true and holy will also be disclosed on the last day (Luke 8:17; cf. Eccles. 12:14). Those things said in the dark and in secret (whether good or bad) shall be exposed to the light one day, and what has been whispered among friends will also be disclosed. Jesus reminds believers that they always live coram Deo (Lat.; “in the presence of God”), even if human society does not realize what is being said.

12:4–5 We saw that the Pharisees loved the praise and approval of other human beings (Luke 11:37), and the desire for acclaim can easily lead to hypocrisy. The root of such fakery is fear of human beings, and thus Jesus warns his disciples not to fear those who have the power to kill only one’s body—and after that their power has ended. The authority to kill someone else seems quite comprehensive, and thus at first glance Jesus’ argument might seem unconvincing, for killing is a totalizing activity. But the argument is from the lesser to the greater. All opponents can do is deprive one of physical life, and therefore they should not be feared (cf. Isa. 8:12; 1 Pet. 3:14; Rev. 2:10). God, however, should be feared (Ps. 119:120; Heb. 10:31)— the necessity of fearing God is stated twice in the verse—because of the reality of life after death. God has the authority and power after death to throw one into hell. “Hell” here translates the word “Gehenna” (Gk. geenna), “a ravine south of Jerusalem.”149 One should fear eternal death rather than physical death since the latter is temporary whereas the former is forever. The verse functions as an argument against annihilationism as well (the view that those consigned to hell will eventually cease entirely to exist), for if the final judgment simply ended existence, then it would be of the same nature as physical death. Jesus calls upon disciples to live authentically before God because eternal life and eternal death are at stake, and it is far better to be killed by human beings than to suffer loss eternally in hell.

12:6–7 In Luke 12:4–5 disciples are admonished to fear God rather than human beings since God can cast people into hell. Now in verses 6–7 disciples are instructed not to fear because God cares for and watches over them. The argument here is again from the lesser to the greater. Sparrows are “sold for two pennies,” which represents only an hour’s worth of work, but not a single sparrow is forgotten by God. Even though sparrows are insignificant, God cares for and watches over them. If God watches over sparrows, he certainly cares for the lives of his own. Disciples are to fear God (v. 5), but those who fear God are to be free from fear since they are deeply loved by him. He even counts every hair on the head (cf. 21:18). Jesus is not promising that believers would not be put to death (cf. 12:4; 21:16). His point is that God sovereignly rules over their lives. Even in death, he is guarding and strengthening his own.

12:8–9 Another reason to fear God than human beings is offered. The one who confesses and acknowledges Jesus before others will be acknowledged and confessed by the Son of Man in the presence of the angels on the day of judgment. The Christology of this verse is extraordinary, as Jesus affirms that one must confess and acknowledge him in order to be acknowledged before God on the last day. Jesus identifies himself as the Son of Man; in Daniel 7:13–14 the Ancient of Days grants to the “son of man” kingdom and dominion, and the people who belong to the son of man receive that kingdom forever (Dan. 7:18, 22, 27). In other words, those who confess Jesus as the Son of Man will inherit the kingdom. Conversely, those who refuse to confess Jesus as the Son of Man, those who deny Jesus, will also be denied before the angels on the day of judgment (cf. Luke 9:26; 2 Tim. 2:12; 1 John 2:22; Jude 4). We might think of Peter, who denied Jesus but was forgiven (cf. Luke 22:54–62); in contrast, the denial that leads to death is a full and final denial. Peter, after all, denied his denial and became a bold witness for Christ, as the Acts of the Apostles attests.

12:10 Confessing Jesus before others remains the topic, but here a distinction is introduced. Speaking against the Son of Man can be forgiven. Perhaps this is where we should locate Peter’s denials, or perhaps what is meant is that some speak against Jesus because they do not see him in the fullness of his glory and majesty, as Peter, James, and John did at his transfiguration (9:28–36). On the other hand, those who blaspheme the Holy Spirit will not be forgiven. What this sin involves has been the subject of much discussion and sometimes great personal anguish. If we consider Luke’s Gospel, it seems that the Pharisees are blaspheming the Spirit in attributing Jesus’ work of expelling demons to Satan (11:15). If we consider the matter canonically, the unforgiveable sin is apostasy, repudiating Jesus as the Son of God, as the one who accomplishes the cleansing of sins by his death (1 John 2:22–23; Heb. 6:4–6; 10:26–31). Thus those who commit such a sin have no love or regard for Jesus. Luke writes not about people who wish they could be forgiven by the Lord but about those who have turned away from him and denied him and do not repent of their denial.

12:11–12 Now a particular situation that elicits fear and could tempt one to deny Christ is contemplated. Jesus does not promise that his followers would be exempted from scrutiny or intense debate. Instead, disciples should anticipate being hauled into synagogues and confronted by governing authorities. Legal measures will be taken against the Twelve, and their lives will be endangered and sometimes taken (Luke 21:16). Still, believers should not be anxious about how to defend themselves in court. When believers are subjected to legal charges, the Spirit will give them the words to speak in their defense; the Spirit will come to their aid as a defense attorney (cf. 21:14). The point is not that disciples should not prepare or think about what they might say. Instead, in situations in which there might not be time to prepare a legal defense, the Spirit will give believers the right words to speak. We think of Peter’s bold advocacy of his case, his witness, when he was brought before the Sanhedrin (Acts 4:9–12; 5:29–32); of Stephen’s powerful speech when he was charged with false teaching, which led to his death (Acts 7:1–8:2); and of Paul’s defenses before Roman officials, Jewish authorities, and Jewish kings (Acts 22:1–21; 23:1–10; 24:10–21; 25:10–11; 26:1–29).