Luke 12ESV
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Luke12

English Standard Version

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2 will be , will be .

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27 the , they : they , I , even was of .

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33 , to the . with that do , with a the that does not , and .

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41 , , are you ?

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45 , is in , to the female , to ,

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51Do you I have to ? , I , .

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55 you see the , you , There will , it .

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57 do you what is ?

58 you the , an to the , he the , the to the , the .

59I , you will you have the very .

Study Guide

Public-domain commentary and original-language notes for Luke 12.

Full AI study →

Chapter Summary

In this chapter: Christ reproves the interpreters of the law. (1–12). A caution against covetousness, The parable of the rich man. (13–21). Worldly care reproved. (22–40). Watchfulness enforced. (41–53). A warning to be reconciled to God. (54–59).

vv1-12

A firm belief of the doctrine of God's universal providence, and the extent of it, would satisfy us when in peril, and encourage us to trust God in the way of duty. Providence takes notice of the meanest creatures, even of the sparrows, and therefore of the smallest interests of the disciples of Christ. Those who confess Christ now, shall be owned by him in the great day, before the angels of God. To deter us from denying Christ, and deserting his truths and ways, we are here assured that those who deny Christ, though they may thus save life itself, and though they may gain a kingdom by it, will be great losers at last; for Christ will not know them, will not own them, nor show them favour. But let no trembling, penitent backslider doubt of obtaining forgiveness. This is far different from the determined enmity that is blasphemy against the Holy Ghost, which shall never be forgiven, because it will never be repented of.

vv13-21

Christ's kingdom is spiritual, and not of this world. Christianity does not meddle with politics; it obliges all to do justly, but wordly dominion is not founded in grace. It does not encourage expectations of worldly advantages by religion. The rewards of Christ's disciples are of another nature. Covetousness is a sin we need constantly to be warned against; for happiness and comfort do not depend on the wealth of this world. The things of the world will not satisfy the desires of a soul. Here is a parable, which shows the folly of carnal worldling while they live, and their misery when they die. The character drawn is exactly that of a prudent, worldly man, who has no grateful regard to the providence of God, nor any right thought of the uncertainty of human affairs, the worth of his soul, or the importance of eternity. How many, even among professed Christians, point out similar characters as models for imitation, and proper persons to form connexions with! We mistake if we think that thoughts are hid, and thoughts are free. When he saw a great crop upon his ground, instead of thanking God for it, or rejoicing to be able to do more good, he afflicts himself. What shall I do now? The poorest beggar in the country could not have said a more anxious word. The more men have, the more perplexity they have with it. It was folly for him to think of making no other use of his plenty, than to indulge the flesh and gratify the sensual appetites, without any thought of doing good to others. Carnal worldlings are fools; and the day is coming when God will call them by their own name, and they will call themselves so. The death of such persons is miserable in itself, and terrible to them. Thy soul shall be required. He is loth to part with it; but God shall require it, shall require an account of it, require it as a guilty soul to be punished without delay. It is the folly of most men, to mind and pursue that which is for the body and for time only, more than that for the soul and eternity.

vv22-40

Christ largely insisted upon this caution not to give way to disquieting, perplexing cares, Mt 6:25–34. The arguments here used are for our encouragement to cast our care upon God, which is the right way to get ease. As in our stature, so in our state, it is our wisdom to take it as it is. An eager, anxious pursuit of the things of this world, even necessary things, ill becomes the disciples of Christ. Fears must not prevail; when we frighten ourselves with thoughts of evil to come, and put ourselves upon needless cares how to avoid it. If we value the beauty of holiness, we shall not crave the luxuries of life. Let us then examine whether we belong to this little flock. Christ is our Master, and we are his servants; not only working servants, but waiting servants. We must be as men that wait for their lord, that sit up while he stays out late, to be ready to receive him. In this Christ alluded to his own ascension to heaven, his coming to call his people to him by death, and his return to judge the world. We are uncertain as to the time of his coming to us, we should therefore be always ready. If men thus take care of their houses, let us be thus wise for our souls. Be ye therefore ready also; as ready as the good man of the house would be, if he knew at what hour the thief would come.

Cross References

Luke 12
v5Matthew 10:28thematic

Direct parallel command to fear God (who casts into hell) rather than men.

Supported by Matthew Henry, Matthew Poole

v22Matthew 6:25-34thematic

Parallel discourse forbidding anxious worldly care, urging trust in God's providence and seeking His kingdom.

Supported by Matthew Henry, John Calvin, JFB

v58Matthew 5:23-26thematic

Direct parallel teaching on resolving disputes with adversaries while on the way, avoiding judicial penalty.

Supported by Matthew Henry, John Calvin

v1Matthew 16:6-12thematic

Parallel warning regarding the 'leaven of the Pharisees,' contrasting hypocrisy/doctrine with sincerity.

Supported by Matthew Poole

v6Matthew 10:29thematic

Direct parallel teaching on the sparrows and the farthings under divine care.

Supported by Matthew Poole, JFB

v21Psalms 39:6thematic

Parallels the rich fool's futility of heaping up riches without knowing who will gather them.

Supported by JFB

v35Exodus 12:11allusion

The foundational imagery of having loins girded, ready for immediate, obedient departure.

Supported by Matthew Henry, John Calvin

v351 Peter 1:13allusion

The spiritual exhortation to 'gird up the loins of your mind' in sober expectation.

Supported by John Calvin

v39Matthew 24:43-44thematic

Direct parallel teaching comparing the unexpected return of the Son of Man to a thief.

Supported by Matthew Henry, Matthew Poole

v41Matthew 24:45thematic

Direct parallel regarding the faithful and wise steward set over his master's household.

Supported by Matthew Henry, Matthew Poole

v51Matthew 10:34thematic

Parallel declaration that Christ did not come to bring peace, but division/sword.

Supported by Matthew Henry, Matthew Poole

v53Micah 7:6allusion

Old Testament source for familial division (father/son, mother/daughter) directly echoed by Jesus.

Supported by Matthew Henry, Matthew Poole

v8Matthew 10:32thematic

Direct verbal and thematic parallel regarding confessing Christ before men and the Father.

Supported by Matthew Poole

v10Matthew 12:31thematic

Parallel instruction distinguishing blasphemy against the Son of man from the Holy Ghost.

Supported by JFB

v14Exodus 2:14allusion

Jesus directly echoes Moses' words, repudiating the role of a secular judge and divider.

Supported by JFB

v20Psalms 39:6thematic

Fulfillment of the psalmist's warning: he heapeth up riches and knoweth not who gathers them.

Supported by JFB

v24Job 38:41thematic

Old Testament precedent of God providing food for the ravens specifically, illustrating sovereign care.

Supported by John Calvin, JFB

v33Matthew 6:20thematic

Parallel command to lay up uncorruptible treasure in heaven rather than transient earthly wealth.

Supported by Matthew Henry, JFB

Paul's command to the rich to do good works, laying up a foundation for eternity.

Supported by Matthew Henry, JFB

v37John 13:4-5typology

Christ acts out this promise by girding Himself and washing His disciples' feet as a servant.

Supported by Matthew Henry, John Calvin

Apostolic instruction reiterating that the day of the Lord comes like a thief in the night.

Supported by Matthew Henry, Matthew Poole

v41Mark 13:37thematic

Addresses Peter's question on whom the warning is for: 'What I say unto you I say unto all.'

Supported by Matthew Henry, JFB

v45Matthew 24:48-50thematic

Parallel description of the evil servant who claims his lord delays and abuses others.

Supported by Matthew Henry, Matthew Poole

v54Matthew 16:2-4thematic

Parallel rebuke of hypocrites who discern weather signs but fail to discern spiritual times.

Supported by Matthew Henry, JFB

v59Matthew 5:26thematic

Parallel warning about not departing from prison until paying the very last farthing/mite.

Supported by John Calvin

v2Matthew 10:26thematic

Parallel proverb regarding covered things that will inevitably be revealed and made known.

Supported by Matthew Poole

v151 Timothy 6:17thematic

Exhortation against trusting in uncertain riches and being rich in good works.

Supported by Matthew Henry, JFB

v15Matthew 6:25thematic

Sermon on the Mount warning against anxiety and worldly, material focus.

Supported by Matthew Henry, JFB

v18Luke 12:21thematic

Immediate context and application defining what it means to be 'not rich toward God.'

Supported by JFB

v20Jeremiah 17:11thematic

Thematic match: he that gets riches unjustly dies a fool at his end.

Supported by Matthew Henry

v21Luke 12:33contrast

Contrasts laying up treasure for self (v21) with selling possessions to provide heavenly bags (v33).

Supported by JFB

v32Romans 8:31-32thematic

If God has freely given us His Son and the kingdom, He will supply all else.

Supported by Matthew Henry

v32Acts 20:28thematic

Paul echoes Christ's tender imagery of His followers as a purchased 'flock'.

Supported by Matthew Henry

v33Luke 18:22thematic

Jesus commands the rich young ruler to sell all and obtain treasure in heaven.

Supported by John Calvin

v37Revelation 16:15thematic

Eschatological blessing pronounced on the one who watches and keeps his garments.

Supported by Matthew Poole

v47James 4:17thematic

Practical warning that knowing to do good and not doing it constitutes severe sin.

Supported by Matthew Henry, Matthew Poole