Warnings and Encouragements, 1-12

Luke 12:1 Meanwhile, when a crowd of many thousands had gathered, so that they were trampling on one another, Jesus began to speak first to his disciples, saying: “Be on your guard against the yeast of the Pharisees, which is hypocrisy.

Luke 12:2 There is nothing concealed that will not be disclosed, or hidden that will not be made known.

Lk 12:2–9 = Mt 10:26–33

Luke 12:3 What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs.

Luke 12:4 “I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. 12:5 But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into hell. Yes, I tell you, fear him.

N.T. Wright (Jesus and the Victory of God) idiosyncratically understands ‘those who kill the body’ to be the Romans, whereas ‘the one who can destroy both soul and body in hell’ is Satan, the real enemy.  But, as France remarks, ‘No such power is attributed to Satan in the Bible, nor is the Christian bidden to fear him.’

“Be afraid” – On fear as a motive, Heb 4:1.

“In hell”

Lk 12:6 Are not five sparrows sold for two pennies? Yet not one of them is forgotten by God.

‘It is noteworthy that in both Gospels, immediately after the warning that the condemnation of God is to be feared, comes the encouragement that the protecting love of God is to be trusted: the God who takes note of the fall of a single sparrow knows every hair of his children’s heads.’ (Lk 12:6-7; Mt 10:29-31) (HSB)

Luke 12:7 Indeed, the very hairs of your head are all numbered. Don’t be afraid; you are worth more than many sparrows.

“The very hairs of your head are all numbered” – ‘That is, each one has exercised the care and attention of God. He has fixed the number; and though of small importance, yet he does not think it beneath him to determine how few, or how many, they shall be. He will, therefore, take care of you.’ (Barnes)

Lk 12:8 “I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God.”

“The Son of Man” – “I” in Mt 10:32

‘Now confession of Christ, though it is regarded by the greater part of men as a trifling matter, is here represented to be a main part of divine worship, and a distinguished exercise of godliness.’ (Calvin)

Lk 12:9 But he who disowns me before men will be disowned before the angels of God.

‘Some argue that only an explicit repudiation of Jesus attracts God’s eternal wrath, referencing Luke 12:8–9. However, Jesus says “the Son of Man came to seek and to save what was lost” (Luke 19:10). In other words, he came offering grace to a world that was “condemned already” (John 3:17–18).’ (Timothy Philips, in EDBT, art. ‘Hell’)

Luke 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but anyone who blasphemes against the Holy Spirit will not be forgiven.

Luke 12:11 “When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say,

Luke 12:12 for the Holy Spirit will teach you at that time what you should say.”

The Parable of the Rich Fool, 13-21

Lk 12:13 Someone in the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.”

People often brought their disputes to the Rabbis in order to get a ruling on how to settle them. Jesus declined to involve himself in disputes about money, but he did use the occasion to teach about it.

Luke 12:14 Jesus replied, “Man, who appointed me a judge or an arbiter between you?”

Lk 12:15 Then he said to them, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions.”

See 1 Tim 6:6-10.

This warning ‘applies to citizens of any culture who set their hearts on piling up more and more of what they have enough of already.’ (Robinson, Expository Preaching, 97). Here is an example, then, of a biblical passage in which, for the preacher, the homiletical idea may be identical with the exegetical idea. It needs no modification or adaptation.

Lk 12:16 And he told them this parable: “The ground of a certain rich man produced a good crop.”

This man could not see beyond himself. ‘There is no parable which is so full of the words, I, me, my and mine. A schoolboy was once asked what parts of speech my and mine are. He answered, “Aggressive pronouns.” The rich fool was aggressively self-centred. It was said of a self-centred young lady, “Edith lived in a little world, bounded on the north, south, east and west by Edith.” The famous criticism was made of a self-centred person, “There is too much ego in his cosmos.” When this man had a superfluity of goods the one thing that never entered his head was to give any away. His whole attitude was the very reverse of Christianity. Instead of denying himself he aggressively affirmed himself; instead of finding his happiness in giving he tried to conserve it by keeping.’ (DSB)

Luke 12:17 He thought to himself, ‘What shall I do? I have no place to store my crops.’

Lk 12:18 “Then he said, ‘This is what I’ll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.”

And then…?

This man could not see beyond this life. ‘All his plans were made on the basis of life here. There is a story of a conversation between a young and ambitious lad and an older man who knew life. Said the young man, “I will learn my trade.” “And then?” said the older man. “I will set up in business.” “And then?” “I will make my fortune.” “And then?” “I suppose that I shall grow old and retire and live on my money.” “And then?” “Well, I suppose that some day I will die.” “And then?” came the last stabbing question.’ (DSB)

Luke 12:19 And I’ll say to myself, “You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry.”‘

‘One summer afternoon on the River Mississippi, a steamer, crowded with passengers, many of them miners from California, suddenly struck a submerged wreck. In a moment her deck was a wild confusion. The boats were able to take off only one-quarter of the passengers. The rest, divesting themselves of their garments, succeeded in swimming to shore. Immediately after the last had quitted the vessel, a man appeared on deck. Seizing a spar, he leapt into the river but instantly sank like a stone. When his body was recovered, it was found that, while the other passengers were escaping, he had been rifling the miners’ trunks, and round his waist he had fastened bags of gold. In a quarter of an hour he had amassed more than most men do in a lifetime, but he lost himself in an instant.’ (Castle, Quotes and Anecdotes, 51) Lk 16:29

Lk 12:20 “But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?'”

‘You fool!’ – ‘In what has he been a fool? Not in his foresight and planning; in these he has been exemplary. Nor was he wicked (Lk 12:45) or unjust (Lk 18:6). His folly is his oblivion to God. There are many forms of pride, but the worst of them is to think that one has no need of God. He does not acknowledge the source of his blessings. Rather, he gathers to himself and serves himself, and as such is a practical atheist. He has succumbed to the wilderness temptation of Jesus to live from bread alone (Lk 4:3–4).’ (Edwards)

‘This very night your life will be demanded from you’ – A person might spend a working lifetime accumulating for a comfortable retirement, only for death to tap him on the shoulder and say, “You have forgotten me, my friend.”

“If we desire to end our days in joy and comfort, let us lay the foundation of a comfortable death now betimes. To die well is not a thing of that light moment as some imagine: it is no easy matter. But to die well is a matter of every day. Let us daily do some good that may help us at the time of our death. Every day by repentance pull out the sting of some sin,that so when death comes, we may have nothing to do but to die. To die well is the action of the whole life.” (Richard Sibbes)

Lk 12:21 “This is how it will be with anyone who stores up things for himself but is not rich toward God.”

To be rich toward God is the equivalent of storing ‘treasure in heaven’ (Lk 12:33; 18:22).

‘The Bible recognizes that the possession of material wealth brings with it great dangers. For example, there is the danger of failing to acknowledge that God is the source of the blessing. (Dt. 8:17-18; Hos 2:8) There is the related danger of trusting in riches. (Ps 52:7) This danger of trusting in riches is so great that our Lord said that it was extremely difficult for a rich man to enter the kingdom of heaven, explaining the hard saying by the paraphrase ‘those who have riches’. The disciples rightly concluded that all men have this besetting sin; to which our Lord replied that God alone can change the heart. (Mk 10:23,27) Another spiritual danger associated with riches is materialism, that is, making riches the centre of one’s interest. This was the case of the wealthy farmer in Lk 12:21, who was not rich towards God; and of the church of Laodicea. (Rev 3:17) This temptation that wealth brings is described in the parable of the sower, (Mt 13:22) where the deceitfulness of riches chokes the word, so that it becomes unfruitful in the life.’ (NBD)

Do Not Worry, 22-34

Lk 12:22–31 = Mt 6:25–33

Lk 12:22 Then Jesus said to his disciples: “Therefore I tell you, do not worry about your life, what you will eat; or about your body, what you will wear.”

Of course, it is proper to provide for the material needs of ourselves and our dependents. What Jesus is opposing is over-anxiety about these things.

We can spend so much time and energy on the provision of food and clothing that we miss out completely on the life they are intended to support.

‘What is the “Therefore” there for? It is a logical connective directing attention to what has preceded: Because transient earthly treasures do not satisfy and do not last, Mt 6:19-21, because moral and spiritual vision is easily distorted and darkened, Mt 6:22-23, because a choice must be made between God and Money, Mt 6:24, because the kingdom of God demands unswerving allegiance to its values, Mt 6:19-24, therefore do not worry, and in particular do not worry about mere things.’ (Carson, on Matthew)

Luke 12:23 Life is more than food, and the body more than clothes.

Luke 12:24 Consider the ravens: They do not sow or reap, they have no storeroom or barn; yet God feeds them. And how much more valuable you are than birds!

‘If this light-hearted illustration were pressed too literally, it might suggest that the disciple has no need to grow and harvest food. But the point is that God sees that even the birds are fed, and a disciple is more valuable to him than a bird. What is prohibited is worry, not work..’ (France, on Matthew)

“God feeds them” – ‘God feeds the birds not by miraculous supply of food but through natural processes involving the earth and the birds’ use of their faculties. Likewise, the child of God, though sometimes the recipient of a miracle, is usually cared for by normal means.’ (Ryrie)

On the necessity of work: ‘God gives every bird its food, but he does not throw it into the nest.’ (Josiah Holland)

Luke 12:25 Who of you by worrying can add a single hour to his life?

“A single hour” – The word refers to a span, either of height or of time. The latter is more likely here. The fact is, of course, that worry is more likely to shorten life than prolong it.

Tertullian, understanding this text to be referring to height, used it to argue against an actor wearing high shoes or a woman wearing a wig.

Luke 12:26 Since you cannot do this very little thing, why do you worry about the rest?

Luke 12:27 “Consider how the lilies grow. They do not labor or spin. Yet I tell you, not even Solomon in all his splendor was dressed like one of these.

Again, the absolutist form of teaching should not be taken as an argument in favour of idleness. As before, the point is not that we should not work, but that we should not worry.

Luke 12:28 If that is how God clothes the grass of the field, which is here today, and tomorrow is thrown into the fire, how much more will he clothe you, O you of little faith!

Luke 12:29 And do not set your heart on what you will eat or drink; do not worry about it.

Luke 12:30 For the pagan world runs after all such things, and your Father knows that you need them.

Luke 12:31 But seek his kingdom, and these things will be given to you as well.

“Seek his kingdom” – ‘When Jesus spoke of the kingdom of God he was not referring to the general sovereignty of God over nature and history, but to that specific rule over his own people which he himself had inaugurated, and which begins in anybody’s life when he humbles himself, repents, believes, submits and is born again.  God’s kingdom is Jesus Christ ruling over his people in total blessing and total demand.  To “seek first” this kingdom is to desire as of first importance the spread of the reign of Jesus Christ.  Such as desire will start with ourselves, until every single department of our life – home, marriate and family, personal morality, professional life and business ethics, bank balance, tax returns, lifestyle, citizenship – is joyfully and freely submissive to Christ.  It will continue in our immediate environment, with the acceptance of evangelistic responsibility towards our relatives, colleagues, neighbours and friends.  And it will also reach out in global concern for the missionary witness of the church.’ (Stott, The Message of the Sermon on the Mount, 170)

Luke 12:32 “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom.

Luke 12:33 Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys.

Lk 12:34 For where your treasure is, there your heart will be also.

Cf. Mt 6:21

Watchfulness, 35-48

Lk 12:35,36 = Mt 25:1–13; Mk 13:33–37

Lk 12:35 “Be dressed ready for service and keep your lamps burning,”

“Be dressed” – cf v37. Lit., ‘let your loins be girded about.’

Luke 12:36 like men waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him.

Luke 12:37 It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them.

Luke 12:38 It will be good for those servants whose master finds them ready, even if he comes in the second or third watch of the night.

Luke 12:39 But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into.

Lk 12:39,40; 42–46 = Mt 24:43–51

Luke 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.”

Luke 12:41 Peter asked, “Lord, are you telling this parable to us, or to everyone?”

Luke 12:42 The Lord answered, “Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time?

Luke 12:43 It will be good for that servant whom the master finds doing so when he returns.

Luke 12:44 I tell you the truth, he will put him in charge of all his possessions.

Luke 12:45 But suppose the servant says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the menservants and maidservants and to eat and drink and get drunk.

Luke 12:46 The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers.

Luke 12:47 “That servant who knows his master’s will and does not get ready or does not do what his master wants will be beaten with many blows.

Lk 12:48 But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.

‘I do think it necessary in these times to remind my readers that a man may commit sin and yet be ignorant of it and fancy himself innocent when he is guilty. I fail to see any scriptural warrant for the modern assertion that: “Sin is not sin to us until we discern it and are conscious of it.” On the contrary, in the fourth and fifth chapters of that unduly neglected book, Leviticus, and in the fifteenth of Numbers, I find Israel distinctly taught that there were sins of ignorance which rendered people unclean and needed atonement. (Lev 4:1-35; 5:14-19; Num 15:25-29) And I find our Lord expressly teaching that “the servant who knew not his master’s will and did it not,” was not excused on account of his ignorance but was “beaten” or punished. (Lk 12:48) we will do well to remember that, when we make our own miserably imperfect knowledge and consciousness the measure of our sinfulness, we are on very dangerous ground. A deeper study of Leviticus might do us much good.’ (Ryle, Holiness)

Degrees of punishment?
Basil Atkinson argued from this passage, along with Obad 15 and Rom 2:9, that ‘included in future punishment is a period of suffering that varies in degree and precedes the fulfilment of the punishment in everlasting destruction. The length of this period of suffering, light or heavy as it may be, is not stated or mentioned in Scripture. Some with the idea of eternal suffering at the back of their minds put it at centuries or even millennia. There are no grounds for doing so.’ (in Christopher M. Date, Gregory G. Stump, Joshua W. Anderson. Rethinking Hell: Readings in Evangelical Conditionalism (p. 103). Cascade Books.)

David Instone-Brewer agrees that this is ‘a parable which implies that suffering will be proportional to guilt.’  He adds: ‘This amazing parable tells us not only that suffering in hell will be proportional to the amount of evil committed, but also that it will be proportional to how much the person understood about right and wrong. If they definitely knew their actions were wrong, they will suffer more than if they merely acted thoughtlessly and without deliberation. For the Jews this kind of teaching was utterly scandalous because it suggested that Jews (who knew the most about what God wanted) would be punished more severely than the Gentiles!’

He concludes: ‘Jesus’ teaching about hell was both frightening and fair. Punishment in hell is eternal – there is no release after a period of torment because it also involves eternal destruction. However, the amount of torment is proportional to the amount of sin and guilt, because the person who did what they knew God had forbidden was considered more guilty.’  (Jesus Scandals, The (p. 167f). Lion Hudson. Kindle Edition.)

Not Peace but Division, 49-53

Lk 12:49 “I have come to bring fire on the earth, and how I wish it were already kindled!”

‘In this section (Lk 12:49-14:24) the tension with Israel continues to grow, so that by its end the Jewish nation’s rejection of Jesus is virtually inevitable. Warnings, rejected sabbath miracles and prophetic laments set the tone. Perhaps typical of the unit is 13:31-35, where Jesus issues a prophetic declaration that Israel’s house is now desolate. Its isolation will remain until it recognizes the Messiah. After this section Jesus’ attention will turn to instructing his disciples in light of his approaching departure. They must be made ready to live in his absence.’ (IVP NT Commentary)

This is one of several mission statements Jesus makes (“I have come to:” Lk 5:32; 7:34; Jn 3:2; 5:43; 7:28; 12:27,47; 16:28; 18:37).  ‘Other children are passive in their birth. Jesus was active: he came in order to take upon himself the burden of God’s wrath resulting from the sin of his people, and to suffer the agonies of hell—the hell of Calvary—in their stead.’ (Hendriksen)

The reference to fire appears to suggest judgment. (Lk 3:9,17; 9:54; 17:29)

Lk 12:50 But I have a baptism to undergo, and how distressed I am until it is completed!

“I have a baptism to undergo” – This must be a reference to his death.  He is to be plunged into a terrible flood.  Cf. Psa 42:7.

Lk 12:51–53 = Mt 10:34–36

Lk 12:51 Do you think I came to bring peace on earth? No, I tell you, but division.

Compare with Lk 2:14.

The parallel in Mt 10:34 has ‘sword’ instead of ‘division’; the meaning is the same.

We have here a figure of speech (a mashal) that presents an aspect of truth in a striking and apparently paradoxical way.  The intent is not to present a universal truth, but to make people think.  To be sure, the ultimate purpose of Christ’s coming is to bring peace (see Isa 9:6, and also Psa 72:3, Psa 72:7; Lk 1:79; Lk 2:14; Lk 7:50; Lk 8:48; Jn 14:27; Jn 16:33; Jn 20:19, Jn 20:21; Rom 5:1; Rom 10:15; Rom 14:17; Eph 2:14; Col 1:20; Heb 6:20-7:2, but this is not achieved without tribulation (Acts 14:22) and bitter opposition.

The ‘contradiction’ between this teaching and that of Mt 5:9, for example, is therefore apparent, rather than real.

Contrary to the opinion of some sceptics, this passage offers no support whatsoever to the idea that the Christian faith encourages or necessarily leads to violence.

‘The form of the statement not to expect Jesus to bring peace (“do not imagine;” cf. Mt 5:17) suggests that this would have been the natural inclination of the disciples. Was not the gospel a message of peace (cf. Mt 5:9; 10:13)? Would not the age of the kingdom of God bring peace with it? (cf. Lk 1:79; Isa 9:6; 11:9) The answer must clearly be yes in its final realization and even in some sense in the present. (cf. Jn 14:27) But in the peculiar and unexpected interim period of the proclamation of the kingdom, as has already been shown, strange things may be expected by the disciples and later messengers of the kingdom.’ (WBC)

Looking no deeper than the literal meaning of the words used here, some sceptics see in this verse evidence that Jesus was a warmonger.  In a public debate with John Lennox, held in Edinburgh in August 2008, noted atheist Christopher Hitchens declared that there was ‘every evidence’ that Jesus and his disciples meant this saying to be taken literally.  There is, of course, no such ‘evidence’ at all.  As Lennox was able to point out, everything that we know about Jesus points in the direction of a non-literal interpretation of this saying.  In fact, the very next verse will make clear in what sense Jesus did not come to bring peace but a sword: a hard enough saying in its own right, but certainly not supporting the idea that Jesus was a ‘warmonger’.

‘The sword [Matthew’s version] Jesus brings is not here military conflict, but, as [Mt 10:35f] show, a sharp social division which even sever family ties…As long as some men refuse the Lordship of God, to follow the Prince of peace will always be a way of conflict.’ (France)

‘When some great cause emerges, it is bound to divide people; there are bound to be those who answer, and those who refuse, the challenge. To be confronted with Jesus is necessarily to be confronted with the choice whether to accept him or to reject him; and the world is always divided into those who have accepted Christ and those who have not.’ (DSB)

‘In the “liberal” West people who have become Christians have occasionally been disowned and disinherited by their families and have lost their jobs. And under totalitarian regimes of the right or the left there has been and still is untold suffering for Christ.’ (Carson)

Luke 12:52 From now on there will be five in one family divided against each other, three against two and two against three.

These verses (v52f) define the kind of ‘division’ that Jesus came to bring.

Luke 12:53 They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law.”

Interpreting the Times, 54-59

[relink id=”295″]

Lk 12:54 he said to the crowd: “When you see a cloud rising in the west, immediately you say, ‘It’s going to rain,’ and it does.”

A cloud rising in the west – A cloud from the west would be coming from the Mediterranean Sea and thus would be full of rain.

What things are we good at predicting?

‘People tragically fail to realize how serious things are. They can tell a change in the weather from the direction of the wind, but they cannot read the signs of the times and act accordingly.’ (NBC)

Lk 12:55 And when the south wind blows, you say, ‘It’s going to be hot,’ and it is.

When the south wind blows – A wind from the south would bring hot air from the desert.

Lk 12:56 Hypocrites! You know how to interpret the appearance of the earth and the sky. How is it that you don’t know how to interpret this present time?

“Hypocrites!” – ‘This reveals that the crowd’s sin was not due to simple”] ignorance (12:48a) but to willful ignorance.’ (NAC)

“You don’t know how to interpret this present time?” – ‘”This present time” is literally this time. Luke may have sought to avoid Matthew’s “signs of the times” (Mt 16:3) due to Jesus’ refusal to give signs. (Lk 11:29-31) “This present time” refers to the time in salvation history marked by the coming of God’s kingdom in Jesus’ ministry, not to events leading either to the war of A.D. 70 or to the parousia. For Luke and Theophilus, this time referred to the “Christ event,” i.e., the time from the events of Lk 1:5 on.’ (NAC)

Among the things they should have noticed were

  1. The witness of John the Baptist
  2. Jesus’ signs and wonders. ‘They were blind to the fact that “the blind receive their sight, the lame walk…the dead are raised, and the good news is preached to the poor” (Lk 7:22; cf. Lk 4:18-21).’ (NAC)
  3. The warnings of Jesus
  4. The witness of the prophets

There were, of course, some who did know how to interpret this present time. These included Simeon and Anna.

Lk 12:57 “Why don’t you judge for yourselves what is right?”

This verse belongs with the next one: the judgement is a legal dispute, where one person is in debt to another.

Lk 12:58 As you are going with your adversary to the magistrate, try hard to be reconciled to him on the way, or he may drag you off to the judge, and the judge turn you over to the officer, and the officer throw you into prison.

‘They fail to realize that they are like a person being hauled off to court by an accuser. A wise person will try to get a settlement long before arriving in court and being sent off to a term in prison. Now is the time to respond to Jesus; soon it will be too late.’ (NBC)

‘Here Jesus refers to the ancient practice of debt imprisonment (mentioned also in the Old Testament, e.g., Le 25:39-41 Am 2:6). In debt imprisonment, one would have to depend on friends to come up with the needed funds; one would not be released unless they did so. Luke substitutes a Greek officer for Matthew’s Jewish one, (Mt 5:25) making the story more intelligible for his own readers.’ (NT Background Commentary)

‘The assumption is that the defendant has a bad case which will inevitably go against him. “Every man,” Jesus implied, “has a bad case in the presence of God; and if he is wise, he will make his peace with God while yet there is time.”‘ (DSB)

‘If a person were going to court, knowing he could lose the case and spend some time in jail, (Lk 12:59) then he would certainly try to reconcile with his adversary on the way to the courthouse. So too, a person who is under the threat of judgment should reconcile with God while there is still time.’ (ECB)

We may not think we have a problem with our sin; but the point is that God has a problem with our sin.

‘Time flies’, we say, and so it does. Servants of the gospel should always have a sense of urgency. There are some things which should not be put off, especially making our peace with God.

Lk 12:59 “I tell you, you will not get out until you have paid the last penny.”

A lepton (NIV penny) was the smallest coin in circulation, worth only a fraction of a penny. In the ancient world, family members had to pay the full debt before a jailed debtor could be released.

Total Page Visits: 10 - Today Page Visits: 1