Luke 12:32-48 is like a commentary to the text: "Seek first the kingdom of God and His righteousness and all these things will be added unto you.(v.31)" Thus the two parts of the selection:
- 32-34: The kingdom of God as one's priority
- 35-48: Seeking the kingdom of God
- 35-40: Seek the kingdom of God as a servant (ho doulos o douloV)
- 41-48: A Clarification
- 41: The question of Peter
- 42-44: The servant who is faithful
- 45-47: The unfaithful servant
- 48: Conclusion: To whom much is given much will be required.
Below is a thumbnail image of the text showing how its elements are related to the surrounding context.
Within the context of Luke's narrative of Jesus' ascent to Jerusalem, the mention of the "kingdom of God" acquires a special significance since it is going to be associated with his entrance into David's city (cf. Luke 19:11). At the beginning of his ascent to Jerusalem, Jesus told two would-be followers that the proclamation of the kingdom of God should be their priority (9:60.62); he also instructs the Seventy-(Two) to proclaim the nearness of the kingdom whether they are accepted in a town or not (10:9.11). In 11:2 Jesus teaches his disciples to pray specifically for the coming of the kingdom of "Abba" and in 12:31 he tells his disciples to seek the kingdom of God since it is the package that contains all that can be desired.
We have already pointed out in a previous article how vv. 32-34 balances the teaching in the parable of the rich fool (cf. v. 21). Those who acquire treasures for themselves but are not rich in the eyes of God will share in the destiny of the rich fool. On the other hand, the disciple who seeks the kingdom of God as his priority is assured of a treasure that rust and moth will not destroy.
The following sayings on the "servant" would seem to be out of rhythm with the preceding section on wealth, riches and trust in God. But if we look at these parables about "servants" as referring to specific ways in which the kingdom is sought, then these begin to make sense. In the section that begins with 12:1, there is an implicit contrast between the hypocritical and greedy Pharisees on the one hand and the disciple -- sincere and totally dependent on God -- on the other. The disciples are called "friends" (v.4) and "little flock" (v. 32) indicating how Jesus regards them: his intimates and the small group he cares for and protects in a world that will be violent towards it (cf. vv.4-12). But a disciple is also called to be "servant" of the kingdom of God. In the gospel of Luke, there are two figures which are presented as "servants" in this sense: Mary and the prophet Simeon. Mary's faith gained for her the privilege to be the mother of the Lord and be called blessed by all generations(cf. 1:38.48) while old Simeon's patient waiting made it possible for him to see the longed for salvation prepared by God (cf. 2:29). Mary is the servant who obeys; Simeon, the servant who waits for the coming of his Lord. Both these qualities are expected from the disciple who like the trustworthy servant is found doing his job and waiting for the coming of his Lord (cf. Luke 12:35-40). Interesting here is the way Jesus characterizes the actions of the master when he comes home to find his servants fulfilling the tasks he has left them to do.
Blessed are those servants
whom the master finds vigilant on his arrival.
Amen, I say to you,
he will gird himself, have them recline at table, and proceed to wait on them. (v. 37)
While Luke alludes to servants who are treated well by their masters, we also know from another parable of Jesus how servants are treated with harshness by their masters
Who among you would say to your servant who has just come in from plowing or tending sheep in the field, `Come here immediately and take your place at table'? Would he not rather say to him, `Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished'? Is he grateful to that servant because he did what was commanded? So should it be with you. When you have done all you have been commanded, say, `We are unprofitable servants; we have done what we were obliged to do.' (Luke 17:7-10)
The servant is by definition one who is bound to obey his master's word. The saying from Luke 12:37 cited above therefore is unexpected if seen in the background of normal master-slave relationship. However, if we look at it closer, we find that it echoes a passage from the Last Supper where Jesus teaches his disciples what being "great" means
The kings of the Gentiles lord it over them and those in authority over them are addressed as `Benefactors'; but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant. For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves. (Luke 22:25-27)
This passage from the Last Supper account is surrounded by other passages about the kingdom. A notable one is from 22:15-16 where Jesus links the Last Supper with the kingdom of God
I have eagerly desired to eat this Passover with you before I suffer,
for, I tell you, I shall not eat it [again]
until there is fulfillment in the kingdom of God
The allussion of the macharism in Luke 12:37 is to "the fulfillment in the kingdom of God (22:16)" where he will once more dine with his disciples. Until the kingdom has been finally established, however, the disciples will be like servants waiting for the master's return after a wedding. And the faithful servant will be one who will be found doing his work when his Lord returns.
The clarificatory question of Peter gives an occassion for Jesus to distinguish between two kinds of servants: the oikonomoV and the ordinary servant. It functions like an explanatory footnote to the parable about the servants. The oikonomos -- or in Filipino, the mayordomo -- is the servant in-charge of the other servants; he is the one responsible for making known the wishes of the master of the house to the other servants. This hierarchy of servants explains how responsibility for acts of negligence and abuse are punished and rewarded: "Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more." (Luke 12:48b)
