12 for the Holy Spirit shall teach you in the hour itself what should be said.
For *ye* are not the speakers, but the Spirit of your Father which speaks in you.
for *I* will give you a mouth and wisdom which all your opposers shall not be able to reply to or resist.
And Jehovah said to him, Who gave man a mouth? or who maketh dumb, or deaf, or seeing, or blind? [have] not I, Jehovah?
And they were not able to resist the wisdom and the Spirit with which he spoke.
And he said, Brethren and fathers, hearken. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Charran, and said to him, Go out of thy land and out of thy kindred, and come into the land which I will shew thee. Then going out of the land of the Chaldeans he dwelt in Charran, and thence, after his father died, he removed him into this land in which *ye* now dwell. And he did not give him an inheritance in it, not even what his foot could stand on; and promised to give it to him for a possession, and to his seed after him, when he had no child. And God spoke thus: His seed shall be a sojourner in a strange land, and they shall enslave them and evil entreat [them] four hundred years; and the nation to which they shall be in bondage will *I* judge, said God; and after these things they shall come forth and serve me in this place. And he gave to him [the] covenant of circumcision; and thus he begat Isaac and circumcised him the eighth day; and Isaac Jacob, and Jacob the twelve patriarchs. And the patriarchs, envying Joseph, sold him away into Egypt. And God was with him, and delivered him out of all his tribulations, and gave him favour and wisdom in the sight of Pharaoh king of Egypt, and he appointed him chief over Egypt and all his house. But a famine came upon all the land of Egypt and Canaan, and great distress, and our fathers found no food. But Jacob, having heard of there being corn in Egypt, sent out our fathers first; and the second time Joseph was made known to his brethren, and the family of Joseph became known to Pharaoh. And Joseph sent and called down to him his father Jacob and all [his] kindred, seventy-five souls. And Jacob went down into Egypt and died, he and our fathers, and were carried over to Sychem and placed in the sepulchre which Abraham bought for a sum of money of the sons of Emmor the [father] of Sychem. But as the time of promise drew near which God had promised to Abraham, the people increased and multiplied in Egypt, until another king over Egypt arose who did not know Joseph. *He* dealt subtilly with our race, and evil entreated the fathers, casting out their infants that they might not live. In which time Moses was born, and was exceedingly lovely, who was nourished three months in the house of his father. And when he was cast out, the daughter of Pharaoh took him up, and brought him up for herself [to be] for a son. And Moses was instructed in all [the] wisdom of the Egyptians, and he was mighty in his words and deeds. And when a period of forty years was fulfilled to him, it came into his heart to look upon his brethren, the sons of Israel; and seeing a certain one wronged, he defended [him], and avenged him that was being oppressed, smiting the Egyptian. For he thought that his brethren would understand that God by his hand was giving them deliverance. But they understood not. And on the morrow he shewed himself to them as they were contending, and compelled them to peace, saying, *Ye* are brethren, why do ye wrong one another? But he that was wronging his neighbour thrust him away, saying, Who established thee ruler and judge over us? Dost *thou* wish to kill me as thou killedst the Egyptian yesterday? And Moses fled at this saying, and became a sojourner in the land of Madiam, where he begat two sons. And when forty years were fulfilled, an angel appeared to him in the wilderness of mount Sinai, in a flame of fire of a bush. And Moses seeing it wondered at the vision; and as he went up to consider it, there was a voice of [the] Lord, *I* am the God of thy fathers, the God of Abraham, and of Isaac, and of Jacob. And Moses trembled, and durst not consider [it]. And the Lord said to him, Loose the sandal of thy feet, for the place on which thou standest is holy ground. I have surely seen the ill treatment of my people which is in Egypt, and I have heard their groan, and have come down to take them out of it; and now, come, I will send thee to Egypt. This Moses, whom they refused, saying, Who made thee ruler and judge? him did God send [to be] a ruler and deliverer with the hand of the angel who appeared to him in the bush. *He* led them out, having wrought wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. This is the Moses who said to the sons of Israel, A prophet shall God raise up to you out of your brethren like me [him shall ye hear]. This is he who was in the assembly in the wilderness, with the angel who spoke to him in the mount Sinai, and with our fathers; who received living oracles to give to us; to whom our fathers would not be subject, but thrust [him] from them, and in their hearts turned back to Egypt, saying to Aaron, Make us gods who shall go before us; for this Moses, who brought us out of the land of Egypt, we know not what has happened to him. And they made a calf in those days, and offered sacrifice to the idol, and rejoiced in the works of their own hands. But God turned and delivered them up to serve the host of heaven; as it is written in [the] book of the prophets, Have ye offered me victims and sacrifices forty years in the wilderness, O house of Israel? Yea, ye took up the tent of Moloch, and the star of [your] god Remphan, the forms which ye made to do homage to them; and I will transport you beyond Babylon. Our fathers had the tent of the testimony in the wilderness, as he that spoke to Moses commanded to make it according to the model which he had seen; which also our fathers, receiving from their predecessors, brought in with Joshua when they entered into possession of [the lands of] the nations, whom God drove out from [the] face of our fathers, until the days of David; who found favour before God, and asked to find a tabernacle for the God of Jacob; but Solomon built him a house. But the Most High dwells not in [places] made with hands; as says the prophet, The heaven [is] my throne and the earth the footstool of my feet: what house will ye build me? saith [the] Lord, or where [is the] place of my rest? has not my hand made all these things? O stiffnecked and uncircumcised in heart and ears, *ye* do always resist the Holy Spirit; as your fathers, *ye* also. Which of the prophets have not your fathers persecuted? and they have slain those who announced beforehand concerning the coming of the Just One, of whom *ye* have now become deliverers up and murderers! who have received the law as ordained by [the] ministry of angels, and have not kept [it].
But being full of [the] Holy Spirit, having fixed his eyes on heaven, he saw [the] glory of God, and Jesus standing at the right hand of God,
And Agrippa said to Paul, It is permitted thee to speak for thyself. Then Paul stretching out his hand answered in his defence: I count myself happy, king Agrippa, in having to answer to-day before thee concerning all of which I am accused by the Jews, especially because thou art acquainted with all the customs and questions which are among the Jews; wherefore I beseech thee to hear me patiently. My manner of life then from my youth, which from its commencement was passed among my nation in Jerusalem, know all the Jews, who knew me before from the outset [of my life], if they would bear witness, that according to the strictest sect of our religion I lived a Pharisee. And now I stand to be judged because of the hope of the promise made by God to our fathers, to which our whole twelve tribes serving incessantly day and night hope to arrive; about which hope, O king, I am accused of [the] Jews. Why should it be judged a thing incredible in your sight if God raises the dead? *I* indeed myself thought that I ought to do much against the name of Jesus the Nazaraean. Which also I did in Jerusalem, and myself shut up in prisons many of the saints, having received the authority from the chief priests; and when they were put to death I gave my vote. And often punishing them in all the synagogues, I compelled them to blaspheme. And, being exceedingly furious against them, I persecuted them even to cities out [of our own land]. And when, [engaged] in this, I was journeying to Damascus, with authority and power from the chief priests, at mid-day, on the way, I saw, O king, a light above the brightness of the sun, shining from heaven round about me and those who were journeying with me. And, when we were all fallen to the ground, I heard a voice saying to me in the Hebrew tongue, Saul, Saul, why persecutest thou me? [it is] hard for thee to kick against goads. And I said, Who art thou, Lord? And the Lord said, *I* am Jesus whom *thou* persecutest: but rise up and stand on thy feet; for, for this purpose have I appeared to thee, to appoint thee to be a servant and a witness both of what thou hast seen, and of what I shall appear to thee in, taking thee out from among the people, and the nations, to whom *I* send thee, to open their eyes, that they may turn from darkness to light, and from the power of Satan to God, that they may receive remission of sins and inheritance among them that are sanctified by faith in me. Whereupon, king Agrippa, I was not disobedient to the heavenly vision; but have, first to those both in Damascus and Jerusalem, and to all the region of Judaea, and to the nations, announced that they should repent and turn to God, doing works worthy of repentance. On account of these things the Jews, having seized me in the temple, attempted to lay hands on and destroy me. Having therefore met with [the] help which is from God, I have stood firm unto this day, witnessing both to small and great, saying nothing else than those things which both the prophets and Moses have said should happen, [namely,] whether Christ should suffer; whether he first, through resurrection of [the] dead, should announce light both to the people and to the nations. And as he answered for his defence with these things, Festus says with a loud voice, Thou art mad, Paul; much learning turns thee to madness. But Paul said, I am not mad, most excellent Festus, but utter words of truth and soberness; for the king is informed about these things, to whom also I speak with all freedom. For I am persuaded that of these things nothing is hidden from him; for this was not done in a corner. King Agrippa, believest thou the prophets? I know that thou believest. And Agrippa [said] to Paul, In a little thou persuadest me to become a Christian. And Paul [said], I would to God, both in little and in much, that not only thou, but all who have heard me this day, should become such as *I* also am, except these bonds. And the king stood up, and the governor and Bernice, and those who sat with them, and having gone apart, they spoke to one another saying, This man does nothing worthy of death or of bonds. And Agrippa said to Festus, This man might have been let go if he had not appealed to Caesar.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 12
Commentary on Luke 12 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 12
Lu 12:1-12. Warning against Hypocrisy.
1-3. meantime—in close connection, probably, with the foregoing scene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts.
his disciples first of all—afterwards to "the multitudes" (Lu 12:54).
covered—from the view.
2. hid—from knowledge. "Tis no use concealing anything, for all will one day come out. Give free and fearless utterance then to all the truth." (Compare 1Co 4:3, 5).
4, 5. I say, &c.—You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other.
5. Fear Him … Fear Him—how striking the repetition here! Only the one fear would effectually expel the other.
after he hath killed, &c.—Learn here—(1) To play false with one's convictions to save one's life, may fail of its end after all, for God can inflict a violent death in some other and equally formidable way. (2) There is a hell, it seems, for the body as well as the soul; consequently, sufferings adapted to the one as well as the other. (3) Fear of hell is a divinely authorized and needed motive of action even to Christ's "friends." (4) As Christ's meekness and gentleness were not compromised by such harsh notes as these, so those servants of Christ lack their Master's spirit who soften down all such language to please ears "polite." (See on Mr 9:43-48).
6, 7. five … for two farthings—In Mt 10:29 it is "two for one farthing"; so if one took two farthings' worth, he got one in addition—of such small value were they.
than many sparrows—not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity.
8, 9. confess … deny—The point lies in doing it "before men," because one has to do it "despising the shame." But when done, the Lord holds Himself bound to repay it in kind by confessing such "before the angels of God." For the rest, see on Lu 9:26.
10. Son of man … Holy Ghost—(See on Mt 12:31, 32).
Lu 12:13-53. Covetousness—Watchfulness—Superiority to Earthly Ties.
13. Master, &c.—that is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with.
14. Man, &c.—Contrast this style of address with "my friends," (Lu 12:4).
who, &c.—a question literally repudiating the office which Moses assumed (Ex 2:14). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.
15. unto them—the multitude around Him (Lu 12:1).
of covetousness—The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil.
a man's life, &c.—a singularly weighty maxim, and not less so because its meaning and its truth are equally evident.
16-19. a certain rich man, &c.—Why is this man called a "fool?" (Lu 12:20) (1) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge.
20, 21. this night, &c.—This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c.
whose shall those things be, &c.—Compare Ps 39:6, "He heapeth up riches and knoweth not who shall gather them."
21. So is he, &c.—Such is a picture of his folly here, and of its awful issue.
and is not rich toward God—lives to amass and enjoy riches which terminate on self, but as to the riches of God's favor, which is life (Ps 30:5), of "precious" faith (2Pe 1:1; Jas 2:5), of good works (1Ti 6:18), of wisdom which is better than rubies (Pr 8:11)—lives and dies a beggar!
22-31. (See on Mt 6:25-33).
25, 26. which of you, &c.—Corroding solicitude will not bring you the least of the things ye fret about, though it may double the evil of wanting them. And if not the least, why vex yourselves about things of more consequence?
29. of doubtful, &c.—unsettled mind; put off your balance.
32. little flock, &c.—How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (in the original a double diminutive, which in German can be expressed, but not in English)—and the "good pleasure" of the Father to give them the Kingdom; the one recalling the insignificance and helplessness of that then literal handful of disciples, the other holding up to their view the eternal love that encircled them, the everlasting arms that were underneath them, and the high inheritance awaiting them!—"the kingdom"; grand word; then why not "bread" (Lu 12:31 [Bengel]). Well might He say, "Fear not!"
33, 34. Sell, &c.—This is but a more vivid expression of Mt 6:19-21 (see on Mt 6:19-21).
35-40. loins … girded—to fasten up the long outer garment, always done before travel and work (2Ki 4:29; Ac 12:8). The meaning is, Be in readiness.
lights, &c.—(See on Mt 25:1).
36. return from the wedding—not come to it, as in the parable of the virgins. Both have their spiritual significance; but preparedness for Christ's coming is the prominent idea.
37. gird himself, &c.—"a promise the most august of all: Thus will the Bridegroom entertain his friends (nay, servants) on the solemn Nuptial Day" [Bengel].
38. second … third watch—To find them ready to receive Him at any hour of day or night, when one might least of all expect Him, is peculiarly blessed. A servant may be truly faithful, even though taken so far unawares that he has not everything in such order and readiness for his master's return as he thinks is due to him, and both could and would have had if he had had notice of the time of his coming, and so may not be willing to open to him "immediately," but fly to preparation, and let his master knock again ere he admit him, and even then not with full joy. A too common case this with Christians. But if the servant have himself and all under his charge in such a state that at any hour when his master knocks, he can open to him "immediately," and hail his "return"—that is the most enviable, "blessed" servant of all.
41-48. unto us or even to all?—us the Twelve, or all this vast audience?
42. Who then, &c.—answering the question indirectly by another question, from which they were left to gather what it would be:—To you certainly in the first instance, representing the "stewards" of the "household" I am about to collect, but generally to all "servants" in My house.
faithful and wise—Fidelity is the first requisite in a servant, wisdom (discretion and judgment in the exercise of his functions), the next.
steward—house steward, whose it was to distribute to the servants their allotted portion of food.
shall make—will deem fit to be made.
44. make him ruler over all he hath—will advance him to the highest post, referring to the world to come. (See Mt 25:21, 23).
45. begin to beat, &c.—In the confidence that his Lord's return will not be speedy, he throws off the role of servant and plays the master, maltreating those faithful servants who refuse to join him, seizing on and revelling in the fulness of his master's board; intending, when he has got his fill, to resume the mask of fidelity ere his master appear.
46. cut him in sunder—a punishment not unknown in the East; compare Heb 11:37, "sawn asunder" (1Sa 15:33; Da 2:5).
the unbelievers—the unfaithful, those unworthy of trust (Mt 24:51), "the hypocrites," falsely calling themselves "servants."
48. knew not—that is knew but partially; for some knowledge is presupposed both in the name "servant" of Christ, and his being liable to punishment at all.
many … few stripes—degrees of future punishment proportioned to the knowledge sinned against. Even heathens are not without knowledge enough for future judgment; but the reference here is not to such. It is a solemn truth, and though general, like all other revelations of the future world, discloses a tangible and momentous principle in its awards.
49-53. to send—cast.
fire—"the higher spiritual element of life which Jesus came to introduce into this earth (compare Mt 3:11), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up its abode on earth, and wholly to pervade human hearts with its warmth, was the lofty destiny of the Redeemer" [Olshausen: so Calvin, Stier, Alford, &c.].
what will I, &c.—an obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [Bengel and Bloomfield].
50. But … a baptism, &c.—clearly, His own bloody baptism, first to take place.
how … straitened—not, "how do I long for its accomplishment," as many understand it, thus making it but a repetition of Lu 12:49; but "what a pressure of spirit is upon Me."
till it be accomplished—till it be over. Before a promiscuous audience, such obscure language was fit on a theme like this; but oh, what surges of mysterious emotion in the view of what was now so near at hand does it reveal!
51. peace … ? Nay, &c.—the reverse of peace, in the first instance. (See on Mt 10:34-36.) The connection of all this with the foregoing warnings about hypocrisy, covetousness, and watchfulness, is deeply solemn: "My conflict hasten apace; Mine over, yours begins; and then, let the servants tread in their Master's steps, uttering their testimony entire and fearless, neither loving nor dreading the world, anticipating awful wrenches of the dearest ties in life, but looking forward, as I do, to the completion of their testimony, when, reaching the haven after the tempest, they shall enter into the joy of their Lord."
Lu 12:54-59. Not Discerning the Signs of the Time.
54. to the people—"the multitude," a word of special warning to the thoughtless crowd, before dismissing them. (See on Mt 16:2, 3).
56. how … not discern, &c.—unable to perceive what a critical period that was for the Jewish Church.
57. why even of yourselves, &c.—They might say, To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship.
58. When thou goest, &c.—(See on Mt 5:25, 26). The urgency of the case with them, and the necessity, for their own safety, of immediate decision, was the object of these striking words.