Luke12
English Standard Version
1 the , when so of the had they were , he to , the of the , .
2 will be , will be .
3 you have the shall be the , you have shall be the .
4I , , do those who the , that they can .
5 I will to : him who, he has , to . , I , !
6Are for ? .
7 , the of are . ; you are of more than .
8 I , , the of will the of ,
9 the one who will be the of .
10 a the of will be , the one who the will be .
11 they the the the , do be about you should yourself you should ,
12 the will that you to .
13 the to , , to the .
14 he to , , a ?
15 he , Take , be on your , does the .
16 he a , , The ,
17 he , shall I , I to ?
18 he , I will : I will tear , I will .
19 I will to , , you ; , , , be .
20 to , ! is , the you have , will they ?
21 is the one who lays up for is .
22 he , I , do be about , you will , about your , you will .
23 than , the more than .
24 the : they , they , yet . Of how are than the !
25 by being a span of ?
26 you are as small a thing as , are you the ?
27 the , they : they , I , even was of .
28 the , is alive the , is the , how will he clothe , O you of !
29 you are to you are to , be .
30 the of the these , you .
31 , , these will be to .
32 , , it is to the .
33 , to the . with that do , with a the that does not , and .
34 , .
35 dressed for your ,
36 who are for to the , so they may to at he .
37 are the when he . , I to , he will dress himself for , he will and .
38 he the , the , them , !
39 , the master of the had at the was , he would have to be .
40 must , the of is you do .
41 , , are you ?
42 the , the , his will , to them their portion of the proper ?
43 is will when he .
44 , I to , he will .
45 , is in , to the female , to ,
46the of will a he does him an he does , will in the .
47 did get to , will a .
48 the one who did , what a , will a . to was , will be , from to they , they will the .
49I to the , that it !
50I a to be with, great is my it is !
51Do you I have to ? , I , .
52 there will , .
53They will be , , , .
54He to the , you a the , you at , A is . it .
55 you see the , you , There will , it .
56You ! You how to the of , do you know how to the ?
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.
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.
Key Words
ἐν (en): "in," at, (up-)on, by, etc.
ὅς (hós): the relatively (sometimes demonstrative) pronoun, who, which, what, that
μυριάς (myriás): a ten-thousand; by extension, a "myriad" or indefinite number
ὄχλος (óchlos): a throng (as borne along); by implication, the rabble; by extension, a class of people; figuratively, a riot
ἐπισυνάγω (episynágō): to collect upon the same place
ὥστε (hṓste): so too, i.e. thus therefore (in various relations of consecution, as follow)
καταπατέω (katapatéō): to trample down; figuratively, to reject with disdain
ἀλλήλων (allḗlōn): one another
ἄρχομαι (árchomai): to commence (in order of time)
λέγω (légō): properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 (ἔπω) and G5346 (φημί) generally refer to an individual expression or speech respectively; while G4483 (ῥέω) is properly to break silence merely, and G2980 (λαλέω) means an extended or random harangue)); by implication, to mean
Cross References
Luke 12Direct parallel command to fear God (who casts into hell) rather than men.
Supported by Matthew Henry, Matthew Poole
Parallel discourse forbidding anxious worldly care, urging trust in God's providence and seeking His kingdom.
Supported by Matthew Henry, John Calvin, JFB
Direct parallel teaching on resolving disputes with adversaries while on the way, avoiding judicial penalty.
Supported by Matthew Henry, John Calvin
Parallel warning regarding the 'leaven of the Pharisees,' contrasting hypocrisy/doctrine with sincerity.
Supported by Matthew Poole
Direct parallel teaching on the sparrows and the farthings under divine care.
Supported by Matthew Poole, JFB
Parallels the rich fool's futility of heaping up riches without knowing who will gather them.
Supported by JFB
The foundational imagery of having loins girded, ready for immediate, obedient departure.
Supported by Matthew Henry, John Calvin
The spiritual exhortation to 'gird up the loins of your mind' in sober expectation.
Supported by John Calvin
Direct parallel teaching comparing the unexpected return of the Son of Man to a thief.
Supported by Matthew Henry, Matthew Poole
Direct parallel regarding the faithful and wise steward set over his master's household.
Supported by Matthew Henry, Matthew Poole
Parallel declaration that Christ did not come to bring peace, but division/sword.
Supported by Matthew Henry, Matthew Poole
Old Testament source for familial division (father/son, mother/daughter) directly echoed by Jesus.
Supported by Matthew Henry, Matthew Poole
Direct verbal and thematic parallel regarding confessing Christ before men and the Father.
Supported by Matthew Poole
Parallel instruction distinguishing blasphemy against the Son of man from the Holy Ghost.
Supported by JFB
Jesus directly echoes Moses' words, repudiating the role of a secular judge and divider.
Supported by JFB
Fulfillment of the psalmist's warning: he heapeth up riches and knoweth not who gathers them.
Supported by JFB
Old Testament precedent of God providing food for the ravens specifically, illustrating sovereign care.
Supported by John Calvin, JFB
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
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
Addresses Peter's question on whom the warning is for: 'What I say unto you I say unto all.'
Supported by Matthew Henry, JFB
Parallel description of the evil servant who claims his lord delays and abuses others.
Supported by Matthew Henry, Matthew Poole
Parallel rebuke of hypocrites who discern weather signs but fail to discern spiritual times.
Supported by Matthew Henry, JFB
Parallel warning about not departing from prison until paying the very last farthing/mite.
Supported by John Calvin
Parallel proverb regarding covered things that will inevitably be revealed and made known.
Supported by Matthew Poole
Exhortation against trusting in uncertain riches and being rich in good works.
Supported by Matthew Henry, JFB
Sermon on the Mount warning against anxiety and worldly, material focus.
Supported by Matthew Henry, JFB
Immediate context and application defining what it means to be 'not rich toward God.'
Supported by JFB
Thematic match: he that gets riches unjustly dies a fool at his end.
Supported by Matthew Henry
Contrasts laying up treasure for self (v21) with selling possessions to provide heavenly bags (v33).
Supported by JFB
If God has freely given us His Son and the kingdom, He will supply all else.
Supported by Matthew Henry
Paul echoes Christ's tender imagery of His followers as a purchased 'flock'.
Supported by Matthew Henry
Jesus commands the rich young ruler to sell all and obtain treasure in heaven.
Supported by John Calvin
Eschatological blessing pronounced on the one who watches and keeps his garments.
Supported by Matthew Poole
Practical warning that knowing to do good and not doing it constitutes severe sin.
Supported by Matthew Henry, Matthew Poole