Worthy.Bible » Parallel » Luke » Chapter 12 » Verse 1-59

Luke 12:1-59 King James Version (KJV)

1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.

3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.

4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.

5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.

6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.

8 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

9 But he that denieth me before men shall be denied before the angels of God.

10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.

11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:

12 For the Holy Ghost shall teach you in the same hour what ye ought to say.

13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.

14 And he said unto him, Man, who made me a judge or a divider over you?

15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.

16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:

17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?

18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.

19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.

20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?

21 So is he that layeth up treasure for himself, and is not rich toward God.

22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

23 The life is more than meat, and the body is more than raiment.

24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?

25 And which of you with taking thought can add to his stature one cubit?

26 If ye then be not able to do that thing which is least, why take ye thought for the rest?

27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.

28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?

29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.

30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.

31 But rather seek ye the kingdom of God; and all these things shall be added unto you.

32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

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

35 Let your loins be girded about, and your lights burning;

36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.

37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.

38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.

40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

43 Blessed is that servant, whom his lord when he cometh shall find so doing.

44 Of a truth I say unto you, that he will make him ruler over all that he hath.

45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;

46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

47 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.

48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

49 I am come to send fire on the earth; and what will I, if it be already kindled?

50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished!

51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:

52 For from henceforth there shall be five in one house divided, three against two, and two against three.

53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

54 And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.

55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.

56 Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?

57 Yea, and why even of yourselves judge ye not what is right?

58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

59 I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.


Luke 12:1-59 King James Version with Strong's Concordance (STRONG)

1 In G1722 the mean time, G3739 when there were gathered together G1996 an innumerable multitude G3461 of people, G3793 insomuch that G5620 they trode G2662 one upon another, G240 he began G756 to say G3004 unto G4314 his G846 disciples G3101 first of all, G4412 Beware G4337 ye G1438 of G575 the leaven G2219 of the Pharisees, G5330 which G3748 is G2076 hypocrisy. G5272

2 For G1161 there is G2076 nothing G3762 covered, G4780 that G3739 shall G601 not G3756 be revealed; G601 neither G2532 hid, G2927 that G3739 shall G1097 not G3756 be known. G1097

3 Therefore G473 G3739 whatsoever G3745 ye have spoken G2036 in G1722 darkness G4653 shall be heard G191 in G1722 the light; G5457 and G2532 that which G3739 ye have spoken G2980 in G4314 the ear G3775 in G1722 closets G5009 shall be proclaimed G2784 upon G1909 the housetops. G1430

4 And G1161 I say G3004 unto you G5213 my G3450 friends, G5384 Be G5399 not G3361 afraid G5399 of them G575 that kill G615 the body, G4983 and G2532 after G3326 that G5023 have G2192 no G3361 G5100 more G4055 that they can do. G4160

5 But G1161 I will forewarn G5263 you G5213 whom G5101 ye shall fear: G5399 Fear G5399 him, which after G3326 he hath killed G615 hath G2192 power G1849 to cast G1685 into G1519 hell; G1067 yea, G3483 I say G3004 unto you, G5213 Fear G5399 him. G5126

6 Are G4453 not G3780 five G4002 sparrows G4765 sold G4453 for two G1417 farthings, G787 and G2532 not G3756 one G1520 of G1537 them G846 is G2076 forgotten G1950 before G1799 God? G2316

7 But G235 even the very G2532 hairs G2359 of your G5216 head G2776 are G705 all G3956 numbered. G705 Fear G5399 not G3361 therefore: G3767 ye are of more value G1308 than many G4183 sparrows. G4765

8 Also G1161 I say G3004 unto you, G5213 Whosoever G3956 G3739 G302 shall confess G3670 G1722 me G1698 before G1715 men, G444 G1722 him G846 shall G3670 the Son G5207 of man G444 also G2532 confess G3670 before G1715 the angels G32 of God: G2316

9 But G1161 he that denieth G720 me G3165 before G1799 men G444 shall be denied G533 before G1799 the angels G32 of God. G2316

10 And G2532 whosoever G3956 G3739 shall speak G2046 a word G3056 against G1519 the Son G5207 of man, G444 it shall be forgiven G863 him: G846 but G1161 unto him that blasphemeth G987 against G1519 the Holy G40 Ghost G4151 it shall G863 not G3756 be forgiven. G863

11 And G1161 when G3752 they bring G4374 you G5209 unto G1909 the synagogues, G4864 and G2532 unto magistrates, G746 and G2532 powers, G1849 take G3309 ye no G3361 thought G3309 how G4459 or G2228 what thing G5101 ye shall answer, G626 or G2228 what G5101 ye shall say: G2036

12 For G1063 the Holy G40 Ghost G4151 shall teach G1321 you G5209 in G1722 the same G846 hour G5610 what G3739 ye ought G1163 to say. G2036

13 And G1161 one G5100 of G1537 the company G3793 said G2036 unto him, G846 Master, G1320 speak G2036 to my G3450 brother, G80 that he divide G3307 the inheritance G2817 with G3326 me. G1700

14 And G1161 he said G2036 unto him, G846 Man, G444 who G5101 made G2525 me G3165 a judge G1348 or G2228 a divider G3312 over G1909 you? G5209

15 And G1161 he said G2036 unto G4314 them, G846 Take heed, G3708 and G2532 beware G5442 of G575 covetousness: G4124 for G3754 a man's G5100 G846 life G2222 consisteth G2076 not G3756 in G1722 the abundance G4052 of G1537 the things which he G846 possesseth. G5224

16 And G1161 he spake G2036 a parable G3850 unto G4314 them, G846 saying, G3004 The ground G5561 of a certain G5100 rich G4145 man G444 brought forth plentifully: G2164

17 And G2532 he thought G1260 within G1722 himself, G1438 saying, G3004 What G5101 shall I do, G4160 because G3754 I have G2192 no G3756 room where G4226 to bestow G4863 my G3450 fruits? G2590

18 And G2532 he said, G2036 This G5124 will I do: G4160 I will pull down G2507 my G3450 barns, G596 and G2532 build G3618 greater; G3187 and G2532 there G1563 will I bestow G4863 all G3956 my G3450 fruits G1081 and G2532 my G3450 goods. G18

19 And G2532 I will say G2046 to my G3450 soul, G5590 Soul, G5590 thou hast G2192 much G4183 goods G18 laid up G2749 for G1519 many G4183 years; G2094 take thine ease, G373 eat, G5315 drink, G4095 and be merry. G2165

20 But G1161 God G2316 said G2036 unto him, G846 Thou fool, G878 this G5026 night G3571 thy G4675 soul G5590 shall be required G523 of G575 thee: G4675 then G1161 whose G5101 shall those things be, G2071 which G3739 thou hast provided? G2090

21 So G3779 is he that layeth up treasure G2343 for himself, G1438 and G2532 is G4147 not G3361 rich G4147 toward G1519 God. G2316

22 And G1161 he said G2036 unto G4314 his G846 disciples, G3101 Therefore G1223 G5124 I say G3004 unto you, G5213 Take G3309 no G3361 thought G3309 for your G5216 life, G5590 what G5101 ye shall eat; G5315 neither G3366 for the body, G4983 what G5101 ye shall put on. G1746

23 The life G5590 is G2076 more G4119 than meat, G5160 and G2532 the body G4983 is more than raiment. G1742

24 Consider G2657 the ravens: G2876 for G3754 they neither G3756 sow G4687 nor G3761 reap; G2325 which G3739 neither G3756 have G2076 storehouse G5009 nor G3761 barn; G596 and G2532 God G2316 feedeth G5142 them: G846 how much G4214 more G3123 are G1308 ye G5210 better than G1308 the fowls? G4071

25 And G1161 which G5101 of G1537 you G5216 with taking thought G3309 can G1410 add G4369 to G1909 his G846 stature G2244 one G1520 cubit? G4083

26 If G1487 ye then G3767 be G1410 not G3777 able to do G1410 that thing which is least, G1646 why G5101 take ye thought G3309 for G4012 the rest? G3062

27 Consider G2657 the lilies G2918 how G4459 they grow: G837 they toil G2872 not, G3756 they spin G3514 not; G3761 and yet G1161 I say G3004 unto you, G5213 that Solomon G4672 in G1722 all G3956 his G846 glory G1391 was G4016 not G3761 arrayed G4016 like G5613 one G1520 of these. G5130

28 If G1487 then G1161 God G2316 so G3779 clothe G294 the grass, G5528 which G5607 is to day G4594 in G1722 the field, G68 and G2532 to morrow G839 is cast G906 into G1519 the oven; G2823 how much G4214 more G3123 will he clothe you, G5209 O ye of little faith? G3640

29 And G2532 seek G2212 not G3361 ye G5210 what G5101 ye shall eat, G5315 or G2228 what G5101 ye shall drink, G4095 G2532 neither G3361 be ye of doubtful mind. G3349

30 For G1063 all G3956 these things G5023 do G1934 the nations G1484 of the world G2889 seek after: G1934 and G1161 your G5216 Father G3962 knoweth G1492 that G3754 ye have need G5535 of these things. G5130

31 But rather G4133 seek ye G2212 the kingdom G932 of God; G2316 and G2532 all G3956 these things G5023 shall be added G4369 unto you. G5213

32 Fear G5399 not, G3361 little G3398 flock; G4168 for G3754 it is G2106 your G5216 Father's G3962 good pleasure G2106 to give G1325 you G5213 the kingdom. G932

33 Sell G4453 that ye G5216 have, G5224 and G2532 give G1325 alms; G1654 provide G4160 yourselves G1438 bags G905 which wax G3822 not G3361 old, G3822 a treasure G2344 in G1722 the heavens G3772 that faileth not, G413 where G3699 no G3756 thief G2812 approacheth, G1448 neither G3761 moth G4597 corrupteth. G1311

34 For G1063 where G3699 your G5216 treasure G2344 is, G2076 there G1563 will G2071 your G5216 heart G2588 be G2071 also. G2532

35 Let G2077 your G5216 loins G3751 be G2077 girded about, G4024 and G2532 your lights G3088 burning; G2545

36 And G2532 ye yourselves G5210 like G3664 unto men G444 that wait G4327 for their G1438 lord, G2962 when G4219 he will return G360 from G1537 the wedding; G1062 that G2443 when he cometh G2064 and G2532 knocketh, G2925 they may open G455 unto him G846 immediately. G2112

37 Blessed G3107 are those G1565 servants, G1401 whom G3739 the lord G2962 when he cometh G2064 shall find G2147 watching: G1127 verily G281 I say G3004 unto you, G5213 that G3754 he shall gird himself, G4024 and G2532 make G347 them G846 to sit down to meat, G347 and G2532 will come forth G3928 and serve G1247 them. G846

38 And G2532 if G1437 he shall come G2064 in G1722 the second G1208 watch, G5438 or G2532 come G2064 in G1722 the third G5154 watch, G5438 and G2532 find G2147 them so, G3779 blessed G3107 are G1526 those G1565 servants. G1401

39 And G1161 this G5124 know, G1097 that G3754 if G1487 the goodman of the house G3617 had known G1492 what G4169 hour G5610 the thief G2812 would come, G2064 G302 he would have watched, G1127 and G2532 G302 not G3756 have suffered G863 his G846 house G3624 to be broken through. G1358

40 Be G1096 ye G5210 therefore G3767 ready G2092 also: G2532 for G3754 G3739 the Son G5207 of man G444 cometh G2064 at an hour G5610 when ye think G1380 not. G3756

41 Then G1161 Peter G4074 said G2036 unto him, G846 Lord, G2962 speakest thou G3004 this G5026 parable G3850 unto G4314 us, G2248 or G2228 even G2532 to G4314 all? G3956

42 And G1161 the Lord G2962 said, G2036 Who G5101 then G686 is G2076 that faithful G4103 and G2532 wise G5429 steward, G3623 whom G3739 his lord G2962 shall make ruler G2525 over G1909 his G846 household, G2322 to give G1325 them their portion of meat G4620 in G1722 due season? G2540

43 Blessed G3107 is that G1565 servant, G1401 whom G3739 his G846 lord G2962 when he cometh G2064 shall find G2147 so G3779 doing. G4160

44 Of a truth G230 I say G3004 unto you, G5213 that G3754 he will make him G846 ruler G2525 over G1909 all G3956 that he G846 hath. G5224

45 But and G1161 if G1437 that G1565 servant G1401 say G2036 in G1722 his G846 heart, G2588 My G3450 lord G2962 delayeth G5549 his coming; G2064 and G2532 shall begin G756 to beat G5180 the menservants G3816 and G2532 maidens, G3814 and G5037 to eat G2068 and G2532 drink, G4095 and G2532 to be drunken; G3182

46 The lord G2962 of that G1565 servant G1401 will come G2240 in G1722 a day G2250 when G3739 he looketh G4328 not G3756 for G4328 him, and G2532 at G1722 an hour G5610 when G3739 he is G1097 not G3756 aware, G1097 and G2532 will cut G1371 him G846 in sunder, G1371 and G2532 will appoint G5087 him his G846 portion G3313 with G3326 the unbelievers. G571

47 And G1161 that G1565 servant, G1401 which G3588 knew G1097 his G1438 lord's G2962 will, G2307 and G2532 prepared G2090 not G3361 himself, neither G3366 did G4160 according G4314 to his G846 will, G2307 shall be beaten G1194 with many G4183 stripes.

48 But G1161 he that knew G1097 not, G3361 and G1161 did commit G4160 things worthy G514 of stripes, G4127 shall be beaten G1194 with few G3641 stripes. For G1161 unto whomsoever G3739 G3956 much G4183 is given, G1325 of G3844 him G846 shall be much G4183 required: G2212 and G2532 to whom men G3739 have committed G3908 much, G4183 of him G846 they will ask G154 the more. G4055

49 I am come G2064 to send G906 fire G4442 on G1519 the earth; G1093 and G2532 what G5101 will I, G2309 if G1487 it be G381 already G2235 kindled? G381

50 But G1161 I have G2192 a baptism G908 to be baptized with; G907 and G2532 how G4459 am I straitened G4912 till G2193 G3757 it be accomplished! G5055

51 Suppose ye G1380 that G3754 I am come G3854 to give G1325 peace G1515 on G1722 earth? G1093 I tell G3004 you, G5213 Nay; G3780 but G235 rather G2228 division: G1267

52 For G1063 from G575 henceforth G3568 there shall be G2071 five G4002 in G1722 one G1520 house G3624 divided, G1266 three G5140 against G1909 two, G1417 and G2532 two G1417 against G1909 three. G5140

53 The father G3962 shall be divided G1266 against G1909 the son, G5207 and G2532 the son G5207 against G1909 the father; G3962 the mother G3384 against G1909 the daughter, G2364 and G2532 the daughter G2364 against G1909 the mother; G3384 the mother in law G3994 against G1909 her G846 daughter in law, G3565 and G2532 the daughter in law G3565 against G1909 her G846 mother in law. G3994

54 And G1161 he said G3004 also G2532 to the people, G3793 When G3752 ye see G1492 a cloud G3507 rise G393 out of G575 the west, G1424 straightway G2112 ye say, G3004 There cometh G2064 a shower; G3655 and G2532 so G3779 it is. G1096

55 And G2532 when G3752 ye see the south wind G3558 blow, G4154 ye say, G3004 G3754 There will be G2071 heat; G2742 and G2532 it cometh to pass. G1096

56 Ye hypocrites, G5273 ye can G1492 discern G1381 the face G4383 of the sky G3772 and G2532 of the earth; G1093 but G1161 how is it G4459 that ye do not G3756 discern G1381 this G5126 time? G2540

57 Yea, G1161 and why G5101 even G2532 of G575 yourselves G1438 judge ye G2919 not G3756 what is right? G1342

58 When G5613 G1063 thou goest G5217 with G3326 thine G4675 adversary G476 to G1909 the magistrate, G758 as thou art in G1722 the way, G3598 give G1325 diligence G2039 that thou mayest be delivered G525 from G575 him; G846 lest G3379 he hale G2694 thee G4571 to G4314 the judge, G2923 and G2532 the judge G2923 deliver G3860 thee G4571 to the officer, G4233 and G2532 the officer G4233 cast G906 thee G4571 into G1519 prison. G5438

59 I tell G3004 thee, G4671 thou shalt G1831 not G3364 depart G1831 thence, G1564 G2532 till G2193 G3739 thou hast paid G591 the very last G2078 mite. G3016


Luke 12:1-59 American Standard (ASV)

1 In the mean time, when the many thousands of the multitude were gathered together, insomuch that they trod one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

2 But there is nothing covered up, that shall not be revealed; and hid, that shall not be known.

3 Wherefore whatsoever ye have said in the darkness shall be heard in the light; and what ye have spoken in the ear in the inner chambers shall be proclaimed upon the housetops.

4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.

5 But I will warn you whom ye shall fear: Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.

6 Are not five sparrows sold for two pence? and not one of them is forgotten in the sight of God.

7 But the very hairs of your head are all numbered. Fear not: ye are of more value than many sparrows.

8 And I say unto you, Every one who shall confess me before men, him shall the Son of man also confess before the angels of God:

9 but he that denieth me in the presence of men shall be denied in the presence of the angels of God.

10 And every one who shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Spirit it shall not be forgiven.

11 And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall answer, or what ye shall say:

12 for the Holy Spirit shall teach you in that very hour what ye ought to say.

13 And one out of the multitude said unto him, Teacher, bid my brother divide the inheritance with me.

14 But he said unto him, Man, who made me a judge or a divider over you?

15 And he said unto them, Take heed, and keep yourselves from all covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.

16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:

17 and he reasoned within himself, saying, What shall I do, because I have not where to bestow my fruits?

18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my grain and my goods.

19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be merry.

20 But God said unto him, Thou foolish one, this night is thy soul required of thee; and the things which thou hast prepared, whose shall they be?

21 So is he that layeth up treasure for himself, and is not rich toward God.

22 And he said unto his disciples, Therefore I say unto you, Be not anxious for `your' life, what ye shall eat; nor yet for your body, what ye shall put on.

23 For the life is more than the food, and the body than the raiment.

24 Consider the ravens, that they sow not, neither reap; which have no store-chamber nor barn; and God feedeth them: of how much more value are ye than the birds!

25 And which of you by being anxious can add a cubit unto the measure of his life?

26 If then ye are not able to do even that which is least, why are ye anxious concerning the rest?

27 Consider the lilies, how they grow: they toil not, neither do they spin; yet I say unto you, Even Solomon in all his glory was not arrayed like one of these.

28 But if God doth so clothe the grass in the field, which to-day is, and to-morrow is cast into the oven; how much more `shall he clothe' you, O ye of little faith?

29 And seek not ye what ye shall eat, and what ye shall drink, neither be ye of doubtful mind.

30 For all these things do the nations of the world seek after: but your Father knoweth that ye have need of these things.

31 Yet seek ye his kingdom, and these things shall be added unto you.

32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

33 Sell that which ye have, and give alms; make for yourselves purses which wax not old, a treasure in the heavens that faileth not, where no thief draweth near, neither moth destroyeth.

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

35 Let your loins be girded about, and your lamps burning;

36 and be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast; that, when he cometh and knocketh, they may straightway open unto him.

37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them sit down to meat, and shall come and serve them.

38 And if he shall come in the second watch, and if in the third, and find `them' so blessed are those `servants'.

39 But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be broken through.

40 Be ye also ready: for in an hour that ye think not the Son of man cometh.

41 And Peter said, Lord, speakest thou this parable unto us, or even unto all?

42 And the Lord said, Who then is the faithful and wise steward, whom his lord shall set over his household, to give them their portion of food in due season?

43 Blessed is that servant, whom his lord when he cometh shall find so doing.

44 Of a truth I say unto you, that he will set him over all that he hath.

45 But if that servant shall say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and the maidservants, and to eat and drink, and to be drunken;

46 the lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with the unfaithful.

47 And that servant, who knew his lord's will, and made not ready, nor did according to his will, shall be beaten with many `stripes';

48 but he that knew not, and did things worthy of stripes, shall be beaten with few `stripes'. And to whomsoever much is given, of him shall much be required: and to whom they commit much, of him will they ask the more.

49 I came to cast fire upon the earth; and what do I desire, if it is already kindled?

50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished!

51 Think ye that I am come to give peace in the earth? I tell you, Nay; but rather division:

52 for there shall be from henceforth five in one house divided, three against two, and two against three.

53 They shall be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother in law against her daughter in law, and daughter in law against her mother in law.

54 And he said to the multitudes also, When ye see a cloud rising in the west, straightway ye say, There cometh a shower; and so it cometh to pass.

55 And when `ye see' a south wind blowing, ye say, There will be a scorching heat; and it cometh to pass.

56 Ye hypocrites, ye know how to interpret the face of the earth and the heaven; but how is it that ye know not how to interpret this time?

57 And why even of yourselves judge ye not what is right?

58 For as thou art going with thine adversary before the magistrate, on the way give diligence to be quit of him; lest haply he drag thee unto the judge, and the judge shall deliver thee to the officer, and the officer shall cast thee into prison.

59 I say unto thee, Thou shalt by no means come out thence, till thou have paid the very last mite.


Luke 12:1-59 Young's Literal Translation (YLT)

1 At which time the myriads of the multitude having been gathered together, so as to tread upon one another, he began to say unto his disciples, first, `Take heed to yourselves of the leaven of the Pharisees, which is hypocrisy;

2 and there is nothing covered, that shall not be revealed; and hid, that shall not be known;

3 because whatever in the darkness ye said, in the light shall be heard: and what to the ear ye spake in the inner-chambers, shall be proclaimed upon the house-tops.

4 `And I say to you, my friends, be not afraid of those killing the body, and after these things are not having anything over to do;

5 but I will show to you, whom ye may fear; Fear him who, after the killing, is having authority to cast to the gehenna; yes, I say to you, Fear ye Him.

6 `Are not five sparrows sold for two assars? and one of them is not forgotten before God,

7 but even the hairs of your head have been all numbered; therefore fear ye not, than many sparrows ye are of more value.

8 `And I say to you, Every one -- whoever may confess with me before men, the Son of Man also shall confess with him before the messengers of God,

9 and he who hath denied me before men, shall be denied before the messengers of God,

10 and every one whoever shall say a word to the Son of Man, it shall be forgiven to him, but to him who to the Holy Spirit did speak evil, it shall not be forgiven.

11 `And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye may reply, or what ye may say,

12 for the Holy Spirit shall teach you in that hour what it behoveth `you' to say.'

13 And a certain one said to him, out of the multitude, `Teacher, say to my brother to divide with me the inheritance.'

14 And he said to him, `Man, who set me a judge or a divider over you?'

15 And he said unto them, `Observe, and beware of the covetousness, because not in the abundance of one's goods is his life.'

16 And he spake a simile unto them, saying, `Of a certain rich man the field brought forth well;

17 and he was reasoning within himself, saying, What shall I do, because I have not where I shall gather together my fruits?

18 and he said, This I will do, I will take down my storehouses, and greater ones I will build, and I will gather together there all my products and my good things,

19 and I will say to my soul, Soul, thou hast many good things laid up for many years, be resting, eat, drink, be merry.

20 `And God said to him, Unthinking one! this night thy soul they shall require from thee, and what things thou didst prepare -- to whom shall they be?

21 so `is' he who is treasuring up to himself, and is not rich toward God.'

22 And he said unto his disciples, `Because of this, to you I say, Be not anxious for your life, what ye may eat; nor for the body, what ye may put on;

23 the life is more than the nourishment, and the body than the clothing.

24 `Consider the ravens, that they sow not, nor reap, to which there is no barn nor storehouse, and God doth nourish them; how much better are ye than the fowls?

25 and who of you, being anxious, is able to add to his age one cubit?

26 If, then, ye are not able for the least -- why for the rest are ye anxious?

27 `Consider the lilies, how do they grow? they labour not, nor do they spin, and I say to you, not even Solomon in all his glory was arrayed as one of these;

28 and if the herbage in the field, that to-day is, and to-morrow into an oven is cast, God doth so clothe, how much more you -- ye of little faith?

29 `And ye -- seek not what ye may eat, or what ye may drink, and be not in suspense,

30 for all these things do the nations of the world seek after, and your Father hath known that ye have need of these things;

31 but, seek ye the reign of God, and all these things shall be added to you.

32 `Fear not, little flock, because your Father did delight to give you the reign;

33 sell your goods, and give alms, make to yourselves bags that become not old, a treasure unfailing in the heavens, where thief doth not come near, nor moth destroy;

34 for where your treasure is, there also your heart will be.

35 `Let your loins be girded, and the lamps burning,

36 and ye like to men waiting for their lord, when he shall return out of the wedding feasts, that he having come and knocked, immediately they may open to him.

37 `Happy those servants, whom the lord, having come, shall find watching; verily I say to you, that he will gird himself, and will cause them to recline (at meat), and having come near, will minister to them;

38 and if he may come in the second watch, and in the third watch he may come, and may find `it' so, happy are those servants.

39 `And this know, that if the master of the house had known what hour the thief doth come, he would have watched, and would not have suffered his house to be broken through;

40 and ye, then, become ye ready, because at the hour ye think not, the Son of Man doth come.'

41 And Peter said to him, `Sir, unto us this simile dost thou speak, or also unto all?'

42 And the Lord said, `Who, then, is the faithful and prudent steward whom the lord shall set over his household, to give in season the wheat measure?

43 Happy that servant, whom his lord, having come, shall find doing so;

44 truly I say to you, that over all his goods he will set him.

45 `And if that servant may say in his heart, My lord doth delay to come, and may begin to beat the men-servants and the maid-servants, to eat also, and to drink, and to be drunken;

46 the lord of that servant will come in a day in which he doth not look for `him', and in an hour that he doth not know, and will cut him off, and his portion with the unfaithful he will appoint.

47 `And that servant, who having known his lord's will, and not having prepared, nor having gone according to his will, shall be beaten with many stripes,

48 and he who, not having known, and having done things worthy of stripes, shall be beaten with few; and to every one to whom much was given, much shall be required from him; and to whom they did commit much, more abundantly they will ask of him.

49 `Fire I came to cast to the earth, and what will I if already it was kindled?

50 but I have a baptism to be baptized with, and how am I pressed till it may be completed!

51 `Think ye that peace I came to give in the earth? no, I say to you, but rather division;

52 for there shall be henceforth five in one house divided -- three against two, and two against three;

53 a father shall be divided against a son, and a son against a father, a mother against a daughter, and a daughter against a mother, a mother-in-law against her daughter-in-law, and a daughter-in-law against her mother-in-law.'

54 And he said also to the multitudes, `When ye may see the cloud rising from the west, immediately ye say, A shower doth come, and it is so;

55 and when -- a south wind blowing, ye say, that there will be heat, and it is;

56 hypocrites! the face of the earth and of the heaven ye have known to make proof of, but this time -- how do ye not make proof of `it'?

57 `And why, also, of yourselves, judge ye not what is righteous?

58 for, as thou art going away with thy opponent to the ruler, in the way give diligence to be released from him, lest he may drag thee unto the judge, and the judge may deliver thee to the officer, and the officer may cast thee into prison;

59 I say to thee, thou mayest not come forth thence till even the last mite thou mayest give back.'


Luke 12:1-59 Darby English Bible (DARBY)

1 In those [times], the myriads of the crowd being gathered together, so that they trod one on another, he began to say to his disciples first, Beware of the leaven of the Pharisees, which is hypocrisy;

2 but there is nothing covered up which shall not be revealed, nor secret that shall not be known;

3 therefore whatever ye have said in the darkness shall be heard in the light, and what ye have spoken in the ear in chambers shall be proclaimed upon the housetops.

4 But I say to you, my friends, Fear not those who kill the body and after this have no more that they can do.

5 But I will shew you whom ye shall fear: Fear him who after he has killed has authority to cast into hell; yea, I say to you, Fear *him*.

6 Are not five sparrows sold for two assaria? and one of them is not forgotten before God.

7 But even the hairs of your head are all numbered. Fear not therefore, ye are better than many sparrows.

8 But I say to you, Whosoever shall confess me before men, the Son of man will confess him also before the angels of God;

9 but he that shall have denied me before men shall be denied before the angels of God;

10 and whoever shall say a word against the Son of man it shall be forgiven him; but to him that speaks injuriously against the Holy Spirit it shall not be forgiven.

11 But when they bring you before the synagogues and rulers and the authorities, be not careful how or what ye shall answer, or what ye shall say;

12 for the Holy Spirit shall teach you in the hour itself what should be said.

13 And a person said to him out of the crowd, Teacher, speak to my brother to divide the inheritance with me.

14 But he said to him, Man, who established me [as] a judge or a divider over you?

15 And he said to them, Take heed and keep yourselves from all covetousness, for [it is] not because a man is in abundance [that] his life is in his possessions.

16 And he spoke a parable to them, saying, The land of a certain rich man brought forth abundantly.

17 And he reasoned within himself saying, What shall I do? for I have not [a place] where I shall lay up my fruits.

18 And he said, This will I do: I will take away my granaries and build greater, and there I will lay up all my produce and my good things;

19 and I will say to my soul, Soul, thou hast much good things laid by for many years; repose thyself, eat, drink, be merry.

20 But God said to him, Fool, this night thy soul shall be required of thee; and whose shall be what thou hast prepared?

21 Thus is he who lays up treasure for himself, and is not rich toward God.

22 And he said to his disciples, For this cause I say unto you, Be not careful for life, what ye shall eat, nor for the body, what ye shall put on.

23 The life is more than food, and the body than raiment.

24 Consider the ravens, that they sow not nor reap; which have neither storehouse nor granary; and God feeds them. How much better are *ye* than the birds?

25 But which of you by being careful can add to his stature one cubit?

26 If therefore ye cannot [do] even what is least, why are ye careful about the rest?

27 Consider the lilies how they grow: they neither toil nor spin; but I say unto you, Not even Solomon in all his glory was clothed as one of these.

28 But if God thus clothe the grass, which to-day is in the field and to-morrow is cast into [the] oven, how much rather you, O ye of little faith?

29 And *ye*, seek not what ye shall eat or what ye shall drink, and be not in anxiety;

30 for all these things do the nations of the world seek after, and your Father knows that ye have need of these things;

31 but seek his kingdom, and [all] these things shall be added to you.

32 Fear not, little flock, for it has been the good pleasure of your Father to give you the kingdom.

33 Sell what ye possess and give alms; make to yourselves purses which do not grow old, a treasure which does not fail in the heavens, where thief does not draw near nor moth destroy.

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

35 Let your loins be girded about, and lamps burning;

36 and *ye* like men who wait their own lord whenever he may leave the wedding, that when he comes and knocks, they may open to him immediately.

37 Blessed are those bondmen whom the lord [on] coming shall find watching; verily I say unto you, that he will gird himself and make them recline at table, and coming up will serve them.

38 And if he come in the second watch, and come in the third watch, and find [them] thus, blessed are those [bondmen].

39 But this know, that if the master of the house had known in what hour the thief was coming, he would have watched, and not have suffered his house to be dug through.

40 And ye therefore, be *ye* ready, for in the hour in which ye do not think [it], the Son of man comes.

41 And Peter said to him, Lord, sayest thou this parable to us, or also to all?

42 And the Lord said, Who then is the faithful and prudent steward, whom his lord will set over his household, to give the measure of corn in season?

43 Blessed is that bondman whom his lord [on] coming shall find doing thus;

44 verily I say unto you, that he will set him over all that he has.

45 But if that bondman should say in his heart, My lord delays to come, and begin to beat the menservants and the maidservants, and to eat and to drink and to be drunken,

46 the lord of that bondman shall come in a day when he does not expect it, and in an hour he knows not of, and shall cut him in two and appoint his portion with the unbelievers.

47 But that bondman who knew his own lord's will, and had not prepared [himself] nor done his will, shall be beaten with many [stripes];

48 but he who knew [it] not, and did things worthy of stripes, shall be beaten with few. And to every one to whom much has been given, much shall be required from him; and to whom [men] have committed much, they will ask from him the more.

49 I have come to cast a fire on the earth; and what will I if already it has been kindled?

50 But I have a baptism to be baptised with, and how am I straitened until it shall have been accomplished!

51 Think ye that I have come to give peace in the earth? Nay, I say to you, but rather division:

52 for from henceforth there shall be five in one house divided; three shall be divided against two, and two against three:

53 father against son, and son against father; mother against daughter, and daughter against mother; a mother-in-law against her daughter-in-law, and a daughter-in-law against her mother-in-law.

54 And he said also to the crowds, When ye see a cloud rising out of the west, straightway ye say, A shower is coming; and so it happens.

55 And when [ye see] the south wind blow, ye say, There will be heat; and it happens.

56 Hypocrites, ye know how to judge of the appearance of the earth and of the heaven; how [is it then that] ye do not discern this time?

57 And why even of yourselves judge ye not what is right?

58 For as thou goest with thine adverse party before a magistrate, strive in the way to be reconciled with him, lest he drag thee away to the judge, and the judge shall deliver thee to the officer, and the officer cast thee into prison.

59 I say unto thee, Thou shalt in no wise come out thence until thou hast paid the very last mite.


Luke 12:1-59 World English Bible (WEB)

1 Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, "Beware of the yeast of the Pharisees, which is hypocrisy.

2 But there is nothing covered up, that will not be revealed, nor hidden, that will not be known.

3 Therefore whatever you have said in the darkness will be heard in the light. What you have spoken in the ear in the inner chambers will be proclaimed on the housetops.

4 "I tell you, my friends, don't be afraid of those who kill the body, and after that have no more that they can do.

5 But I will warn you whom you should fear. Fear him, who after he has killed, has power to cast into Gehenna.{or, Hell} Yes, I tell you, fear him.

6 "Aren't five sparrows sold for two assaria coins{An assarion was a small copper coin worth about an hour's wages for an agricultural laborer.}? Not one of them is forgotten by God.

7 But the very hairs of your head are all numbered. Therefore don't be afraid. You are of more value than many sparrows.

8 "I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God;

9 but he who denies me in the presence of men will be denied in the presence of the angels of God.

10 Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven.

11 When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say;

12 for the Holy Spirit will teach you in that same hour what you must say."

13 One of the multitude said to him, "Teacher, tell my brother to divide the inheritance with me."

14 But he said to him, "Man, who made me a judge or an arbitrator over you?"

15 He said to them, "Beware! Keep yourselves from covetousness, for a man's life doesn't consist of the abundance of the things which he possesses."

16 He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly.

17 He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?'

18 He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods.

19 I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."'

20 "But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared--whose will they be?'

21 So is he who lays up treasure for himself, and is not rich toward God."

22 He said to his disciples, "Therefore I tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear.

23 Life is more than food, and the body is more than clothing.

24 Consider the ravens: they don't sow, they don't reap, they have no warehouse or barn, and God feeds them. How much more valuable are you than birds!

25 Which of you by being anxious can add a cubit to his height?

26 If then you aren't able to do even the least things, why are you anxious about the rest?

27 Consider the lilies, how they grow. They don't toil, neither do they spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these.

28 But if this is how God clothes the grass in the field, which today exists, and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith?

29 Don't seek what you will eat or what you will drink; neither be anxious.

30 For the nations of the world seek after all of these things, but your Father knows that you need these things.

31 But seek God's Kingdom, and all these things will be added to you.

32 Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom.

33 Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys.

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

35 "Let your loins be girded and your lamps burning.

36 Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him.

37 Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them.

38 They will be blessed if he comes in the second or third watch, and finds them so.

39 But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not allowed his house to be broken into.

40 Therefore be ready also, for the Son of Man is coming in an hour that you don't expect him."

41 Peter said to him, "Lord, are you telling this parable to us, or to everybody?"

42 The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times?

43 Blessed is that servant whom his lord will find doing so when he comes.

44 Truly I tell you, that he will set him over all that he has.

45 But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken,

46 then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful.

47 That servant, who knew his lord's will, and didn't prepare, nor do what he wanted, will be beaten with many stripes,

48 but he who didn't know, and did things worthy of stripes, will be beaten with few stripes. To whoever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.

49 "I came to throw fire on the earth. I wish it were already kindled.

50 But I have a baptism to be baptized with, and how distressed I am until it is accomplished!

51 Do you think that I have come to give peace in the earth? I tell you, no, but rather division.

52 For from now on, there will be five in one house divided, three against two, and two against three.

53 They will be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law."

54 He said to the multitudes also, "When you see a cloud rising from the west, immediately you say, 'A shower is coming,' and so it happens.

55 When a south wind blows, you say, 'There will be a scorching heat,' and it happens.

56 You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don't interpret this time?

57 Why don't you judge for yourselves what is right?

58 For when you are going with your adversary before the magistrate, try diligently on the way to be released from him, lest perhaps he drag you to the judge, and the judge deliver you to the officer, and the officer throw you into prison.

59 I tell you, you will by no means get out of there, until you have paid the very last penny.{Literally, lepton. A lepton is a very small brass Jewish coin worth half a Roman quadrans each, which is worth a quarter of the copper assarion. Lepta are worth less than 1% of an agricultural worker's daily wages.}"


Luke 12:1-59 Bible in Basic English (BBE)

1 At that time, when thousands of the people had come together, in such numbers that they were crushing one another, he said first to his disciples, Have nothing to do with the leaven of the Pharisees, which is deceit.

2 But nothing is covered up, which will not come to light, or secret, which will not be made clear.

3 So, whatever you have said in the dark, will come to men's hearing in the light, and what you have said secretly inside the house, will be made public from the house-tops.

4 And I say to you, my friends, Have no fear of those who may put the body to death, and are able to do no more than that.

5 But I will make clear to you of whom you are to be in fear: of him who after death has power to send you to hell; yes, truly I say, Have fear of him.

6 Are not five sparrows given in exchange for two farthings? and God has every one of them in mind.

7 But even the hairs of your head are numbered. Have no fear: you are of more value than a flock of sparrows.

8 And I say to you that to everyone who gives witness to me before men, the Son of man will give witness before the angels of God.

9 But if anyone says before men that he has no knowledge of me, I will say that I have no knowledge of him before the angels of God.

10 And if anyone says a word against the Son of man, he will have forgiveness: but for him who says evil words against the Holy Spirit, there will be no forgiveness.

11 And when they take you before the Synagogues and the authorities and the rulers, take no thought about what answers you will give, or what you will say:

12 For the Holy Spirit will make clear to you in that very hour what to say.

13 And one of the people said to him, Master, give an order to my brother to make division of the heritage with me.

14 But he said, Man, who made me a judge or a maker of decisions for you?

15 And he said to them, Take care to keep yourselves free from the desire for property; for a man's life is not made up of the number of things which he has.

16 And he said to them, in a story, The land of a certain man of great wealth was very fertile:

17 And he said to himself, What is to be done? for I have no place in which to put all my fruit.

18 And he said, This I will do: I will take down my store-houses and make greater ones, and there I will put all my grain and my goods.

19 And I will say to my soul, Soul, you have a great amount of goods in store, enough for a number of years; be at rest, take food and wine and be happy.

20 But God said to him, You foolish one, tonight I will take your soul from you, and who then will be the owner of all the things which you have got together?

21 So that is what comes to the man who gets wealth for himself, and has not wealth in the eyes of God.

22 And he said to his disciples, For this reason I say to you, Take no thought for your life, about what food you will take, or for your body, how it may be clothed.

23 Is not life more than food, and the body than its clothing?

24 Give thought to the ravens; they do not put seeds into the earth, or get together grain; they have no store-houses or buildings; and God gives them their food: of how much greater value are you than the birds!

25 And which of you by taking thought is able to make himself any taller?

26 If, then, you are not able to do even that which is least, why are you troubled about the rest?

27 Give thought to the flowers: they do no work, they make no thread; and still I say to you, Even Solomon, in all his glory, was not clothed like one of these.

28 But if God gives such clothing to the grass in the field, which today is living, and tomorrow will be burned in the oven, how much more will he give clothing to you, O men of little faith?

29 And do not give overmuch thought to your food and drink, and let not your mind be full of doubts.

30 For the nations of the world go in search of all these things: but your Father has knowledge that you have need of them.

31 But let your chief care be for his kingdom, and these other things will be given to you in addition.

32 Have no fear, little flock, for it is your Father's good pleasure to give you the kingdom.

33 Give what property you have in exchange for money, and give the money to the poor; make for yourselves money-bags which will not get old, wealth stored up in heaven which will be yours for ever, where thieves will not come nor worms put it to destruction.

34 For where your wealth is, there will your heart be.

35 Be ready, dressed as for a journey, with your lights burning.

36 And be like men who are looking for their lord, when he comes back from the bride-feast; so that when he comes to the door, it will be open to him quickly.

37 Happy are those servants who are watching when the lord comes; truly I say to you, he will make himself their servant and, placing them at the table, he will come out and give them food.

38 And if he comes in the second division of the night or in the third, and they are watching for him, happy are those servants.

39 But be certain of this, that if the master of the house had had knowledge of the time when the thief was coming, he would have been watching, and would not have let his house be broken into.

40 So be ready: for the Son of man is coming at a time when you are not looking for him.

41 And Peter said to him, Lord, are these words said to us only, or to all men?

42 And the Lord said, Who then is the wise and responsible servant whom his lord will put in control of his family, to give them their food at the right time?

43 Happy is that servant who, when his lord comes, is doing so.

44 Truly I say to you, he will put him in control of all his goods.

45 But if that servant says to himself, My lord is a long time coming; and goes about giving blows to the men-servants and the women-servants, feasting and taking overmuch wine;

46 The lord of that servant will come at a time when he is not looking for him, and at an hour when he is not ready for him, and he will have him cut in two and will give him his part in the fate of those who have no faith;

47 And the servant who had knowledge of his lord's desires and was not ready for him and did not do as he was ordered, will be given a great number of blows;

48 But he who, without knowledge, did things for which punishment is given, will get only a small number of blows. The man to whom much is given, will have to give much; if much is given into his care, of him more will be requested.

49 I came to send a fire on the earth, and it may even now have been lighted.

50 But there is a baptism which I have to undergo; and how am I kept back till it is complete!

51 Is it your opinion that I have come to give peace on earth? I say to you, No, but division:

52 For from this time, a family of five in one house will be on opposite sides, three against two and two against three.

53 They will be at war, the father against his son, and the son against his father; mother against daughter, and daughter against mother; mother-in-law against daughter-in-law, and daughter-in-law against mother-in-law.

54 Then he said to the people, When you see a cloud coming up in the west, straight away you say, There will be rain; and so it is.

55 And when you see a south wind blowing, you say, There will be heat; and so it is.

56 O false ones! the face of the earth and the heaven is clear to you; how is it that the signs of these times are not as clear to you?

57 And why are you, in your hearts, unable to be judges of what is right?

58 For if anyone has a cause at law against you, and you are going with him before the ruler, make an attempt, on the way, to come to an agreement with him, for if you do not, he may take you before the judge and the judge will give you up to the police, and they will put you in prison.

59 I say to you, You will not come out of it till you have made payment to the very last farthing.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Luke 12

Commentary on Luke 12 Matthew Henry Commentary


Chapter 12

In this chapter we have divers excellent discourses of our Saviour's upon various occasions, many of which are to the same purport with what we had in Matthew upon other the like occasions; for we may suppose that our Lord Jesus preached the same doctrines, and pressed the same duties, at several times, in several companies, and that one of the evangelists took them as he delivered them at one time and another at another time; and we need thus to have precept upon precept, line upon line. Here,

  • I. Christ warns his disciples to take heed of hypocrisy, and of cowardice in professing Christianity and preaching the gospel (v. 1-12).
  • II. He gives a caution against covetousness, upon occasion of a covetous motion made to him, and illustrates that caution by a parable of a rich man suddenly cut off by death in the midst of his worldly projects and hopes (v. 13-21).
  • III. He encourages his disciples to cast all their care upon God, and to live easy in a dependence upon his providence, and exhorts them to make religion their main business (v. 22-34).
  • IV. He stirs them up to watchfulness for their Master's coming, from the consideration of the reward of those who are then found faithful, and the punishment of those who are found unfaithful (v. 35-48).
  • V. He bids them expect trouble and persecution (v. 49-53).
  • VI. He warns the people to observe and improve the day of their opportunities and to make their peace with God in time (v. 54-59).

Luk 12:1-12

We find here,

  • I. A vast auditory that was got together to hear Christ preach. The scribes and Pharisees sought to accuse him, and do him mischief; but the people, who were not under the bias of their prejudices and jealousies, still admired him, attended on him, and did him honour. In the mean time (v. 1), while he was in the Pharisee's house, contending with them that sought to ensnare him, the people got together for an afternoon sermon, a sermon after dinner, after dinner with a Pharisee; and he would not disappoint them. Though in the morning sermon, when they were gathered thickly together (ch. 11:29), he had severely reproved them, as an evil generation that seek a sign, yet they renewed their attendance on him; so much better could the people bear their reproofs than the Pharisees theirs. The more the Pharisees strove to drive the people from Christ, the more flocking there was to him. Here was an innumerable multitude of people gathered together, so that they trade one upon another, in labouring to get foremost, and to come within hearing. It is a good sight to see people thus forward to hear the word, and venture upon inconvenience and danger rather than miss an opportunity for their souls. Who are these that thus fly as the doves to their windows? Isa. 60:8. When the net is cast where there is such a multitude of fish, it may be hoped that some will be enclosed.
  • II. The instructions which he gave his followers, in the hearing of this auditory.
    • 1. He began with a caution against hypocrisy. This he said to his disciples first of all; either to the twelve, or to the seventy. These were his more peculiar charge, his family, his school, and therefore he particularly warned them as his beloved sons; they made more profession of religion than others and hypocrisy in that was the sin they were most in danger of. They were to preach to others; and, if they should prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be worse in them than in others. Besides, there was a Judas among them, who was a hypocrite, and Christ knew it, and would hereby startle him, or leave him inexcusable. Christ's disciples were, for aught we know, the best men then in the world, yet they needed to be cautioned against hypocrisy. Christ said this to the disciples, in the hearing of this great multitude, rather than privately when he had them by themselves, to add the greater weight to the caution, and to let the world know that he would not countenance hypocrisy, no, not in his own disciples. Now observe,
      • (1.) The description of that sin which he warns them against: It is the leaven of the Pharisees.
        • [1.] It is leaven; it is spreading as leaven, insinuates itself into the whole man, and all that he does; it is swelling and souring as leaven, for it puffs men up with pride, embitters them with malice, and makes their service unacceptable to God.
        • [2.] It is the leaven of the Pharisees: "It is the sin they are most of them found in. Take heed of imitating them; be not you of their spirit; do not dissemble in Christianity as they do in Judaism; make not your religion a cloak of maliciousness, as they do theirs.'
      • (2.) A good reason against it: "For there is nothing covered that shall not be revealed, v. 2, 3. It is to no purpose to dissemble, for, sooner or later, truth will come out; and a lying tongue is but for a moment. If you speak in darkness that which is unbecoming you, and is inconsistent with your public professions, it shall be heard in the light; some way or other it shall be discovered, a bird of the air shall carry the voice (Eccl. 10:20), and your folly and falsehood will be made manifest.' The iniquity that is concealed with a show of piety will be discovered, perhaps in this world, as Judas's was, and Simon Magus's, at furthest in the great day, when the secrets of all hearts shall be made manifest, Eccl. 12:14; Rom. 2:16. If men's religion prevail not to conquer and cure the wickedness of their hearts, it shall not always serve for a cloak. The day is coming when hypocrites will be stripped of their fig-leaves.
    • 2. To this he added a charge to them to be faithful to the trust reposed in them, and not to betray it, through cowardice or base fear. Some make v. 2, 3, to be a caution to them not to conceal those things which they had been instructed in, and were employed to publish to the world. "Whether men will hear, or whether they will forbear, tell them the truth, the whole truth, and nothing but the truth; what has been spoken to you, and you have talked of among yourselves, privately, and in corners, that do you preach publicly, whoever is offended; for, if you please men, you are not Christ's servants, nor can you please him,' Gal. 1:10.
      But this was not the worst of it: it was likely to be a suffering cause, though never a sinking one: let them therefore arm themselves with courage; and divers arguments are furnished here to steel them with a holy resolution in their work. Consider,
      • (1.) "The power of your enemies is a limited power (v. 4): I say unto you, my friends' (Christ's disciples are his friends, he calls them friends, and gives them this friendly advice), "be not afraid, do not disquiet yourselves with tormenting fears of the power and rage of men.' Note, Those whom Christ owns for his friends need not be afraid of any enemies. "Be not afraid, no, not of them that kill the body, let it not be in the power of scoffers, not even of murderers, to drive you off from your work, for you that have learned to triumph over death may say, even of them, Let them do their worst, after that there is no more that they can do; the immortal soul lives, and is happy, and enjoys itself and its God, and sets them all at defiance.' Note, Those can do Christ's disciples no real harm, and therefore ought not to be dreaded, who can but kill the body; for they only send that to its rest, and the soul to its joy, the sooner.
      • (2.) God is to be feared more than the most powerful men: "I will forewarn you whom you shall fear (v. 5): that you may fear man less, fear God more. Moses conquers his fear of the wrath of the king, by having an eye to him that is invisible. By owning Christ you may incur the wrath of men, which can reach no further than to put you to death (and without God's permission they cannot do that); but by denying Christ, and disowning him, you will incur the wrath of God, which has power to send you to hell, and there is no resisting it. Now of two evils the less is to be chosen, and the greater is to be dreaded, and therefore I say unto you, Fear him.' "It is true,' said that blessed martyr, Bishop Hooper, "life is sweet, and death bitter; but eternal life is more sweet, and eternal death more bitter.'
      • (3.) The lives of good Christians and good ministers are the particular care of divine Providence, v. 6, 7. To encourage us in times of difficulty and danger, we must have recourse to our first principles, and build upon them. Now a firm belief of the doctrine of God's universal providence, and the extent of it, will be satisfying to us when at any time we are in peril, and will encourage us to trust God in the way of duty.
        • [1.] Providence takes cognizance of the meanest creatures, even of the sparrows. "Though they are of such small account that five of them are sold for two farthings, yet not one of them is forgotten of God, but is provided for, and notice is taken of its death. Now, you are of more value than many sparrows, and therefore you may be sure you are not forgotten, though imprisoned, though banished, though forgotten by your friends; much more precious in the sight of the Lord is the death of saints than the death of sparrows.'
        • [2.] Providence takes cognizance of the meanest interest of the disciples of Christ: "Even the very hairs of your head are all numbered (v. 7); much more are your sighs and tears numbered, and the drops of your blood, which you shed for Christ's name's sake. An account is kept of all your losses, that they may be, and without doubt they shall be, recompensed unspeakably to your advantage.'
      • (4.) "You will be owned or disowned by Christ, in the great day, according as you now own or disown him,' v. 8, 9.
        • [1.] To engage us to confess Christ before men, whatever we may lose or suffer for our constancy to him, and how dear soever it may cost us, we are assured that they who confess Christ now shall be owned by him in the great day before the angels of God, to their everlasting comfort and honour. Jesus Christ will confess, not only that he suffered for them, and that they are to have the benefit of his sufferings, but that they suffered for him, and that his kingdom and interest on earth were advanced by their sufferings; and what greater honour can be done them?
        • [2.] To deter us from denying Christ, and a cowardly deserting of his truths and ways, we are here assured that those who deny Christ, and treacherously depart from him, whatever they may save by it, though it were life itself, and whatever they may gain by it, though it were a kingdom, will be vast losers at last, for they shall be denied before the angels of God; Christ will not know them, will not own them, will not show them any favour, which will turn to their everlasting terror and contempt. By the stress here laid upon their being confessed or denied before the angels of God, it should seem to be a considerable part of the happiness of glorified saints that they will not only stand right, but stand high, in the esteem of the holy angels; they will love them, and honour them, and own them, if they be Christ's servants; they are their fellow-servants, and they will take them for their companions. On the contrary, a considerable part of the misery of damned sinners will be that the holy angels will abandon them, and will be the pleased witnesses, not only of their disgrace, as here, but of their misery, for they shall be tormented in the presence of the holy angels (Rev. 14:10), who will give them no relief.
      • (5.) The errand they were shortly to be sent out upon was of the highest and last importance to the children of men, to whom they were sent, v. 10. Let them be bold in preaching the gospel, for a sorer and heavier doom would attend those that rejected them (after the Spirit was poured upon them, which was to be the last method of conviction) than those that now rejected Christ himself, and opposed him: "Greater works than those shall he do, and, consequently, greater will be the punishment of those that blaspheme the gifts and operations of the Holy Ghost in you. Whosoever shall speak a word against the Son of man, shall stumble at the meanness of his appearance, and speak slightly and spitefully of him, it is capable of some excuse: Father, forgive them, for they know not what they do. But unto him that blasphemes the Holy Ghost, that blasphemes the Christian doctrine, and maliciously opposes it, after the pouring out of the Spirit and his attestation of Christ's being glorified (Acts 2:33; 5:32), the privilege of the forgiveness of sins shall be denied; he shall have no benefit by Christ and his gospel. You may shake off the dust of your feet against those that do so, and give them over as incurable; they have forfeited that repentance and that remission which Christ was exalted to give, and which you are commissioned to preach.' The sin, no doubt, was the more daring, and consequently the case the more desperate, during the continuance of the extraordinary gifts and operations of the Spirit in the church, which were intended for a sign to them who believed not, 1 Co. 14:22. There were hopes of those who, though not convinced by them at first, yet admired them, but those who blasphemed them were given over.
      • (6.) Whatever trials they should be called out to, they should be sufficiently furnished for them, and honourably brought through them, v. 11, 12. The faithful martyr for Christ has not only sufferings to undergo, but a testimony to bear, a good confession to witness, and is concerned to do that well, so that the cause of Christ may not suffer, though he suffer for it; and, if this be his care, let him cast it upon God: "When they bring you into the synagogues, before church-rulers, before the Jewish courts, or before magistrates and powers, Gentile rulers, rulers in the state, to be examined about your doctrine, what it is, and what the proof of it, take no thought what ye shall answer,'
        • [1.] "That you may save yourselves. Do not study by what art or rhetoric to mollify your judges, or by what tricks in law to bring yourselves off; if it be the will of God that you should come off, and your time is not yet come, he will bring it about effectually.'
        • [2.] "That you may serve your Master; aim at this, but do not perplex yourselves about it, for the Holy Ghost, as a Spirit of wisdom, shall teach you what you ought to say, and how to say it, so that it may be for the honour of God and his cause.'

Luk 12:13-21

We have in these verses,

  • I. The application that was made to Christ, very unseasonably, by one of his hearers, desiring him to interpose between him and his brother in a matter that concerned the estate of the family (v. 13): "Master, speak to my brother; speak as a prophet, speak as a king, speak with authority; he is one that will have regard to what thou sayest; speak to him, that he divide the inheritance with me.' Now,
    • 1. Some think that his brother did him wrong, and that he appealed to Christ to right him, because he knew the law was costly. His brother was such a one as the Jews called Ben-hamesen-a son of violence, that took not only his own part of the estate, but his brother's too, and forcibly detained it from him. Such brethren there are in the world, who have no sense at all either of natural equity or natural affection, who make a prey of those whom they ought to patronize and protect. They who are so wronged have God to go to, who will execute judgment and justice for those that are oppressed.
    • 2. Others think that he had a mind to do his brother wrong, and would have Christ to assist him; that, whereas the law gave the elder brother a double portion of the estate, and the father himself could not dispose of what he had but by that rule (Deut. 21:16, 17), he would have Christ to alter that law, and oblige his brother, who perhaps was a follower of Christ at large, to divide the inheritance equally with him, in gavel-kind, share and share alike, and to allot him as much as his elder brother. I suspect that this was the case, because Christ takes occasion from it to warn against covetousness, pleonexia-a desire of having more, more than God in his providence has allotted us. It was not a lawful desire of getting his own, but a sinful desire of getting more than his own.
  • II. Christ's refusal to interpose in this matter (v. 14): Man, who made me a judge or divider over you? In matters of this nature, Christ will not assume either a legislative power to alter the settled rule of inheritances, or a judicial power to determine controversies concerning them. He could have done the judge's part, and the lawyer's, as well as he did the physician's, and have ended suits at law as happily as he did diseases; but he would not, for it was not in his commission: Who made me a judge? Probably he refers to the indignity done to Moses by his brethren in Egypt, with which Stephen upbraided the Jews, Acts 7:27, 35. "If I should offer to do this, you would taunt me as you did Moses, Who made thee a judge or a divider?' He corrects the man's mistake, will not admit his appeal (it was coram non judice-not before the proper judge), and so dismisses his bill. If he had come to him to desire him to assist his pursuit of the heavenly inheritance, Christ would have given him his best help; but as to this matter he has nothing to do: Who made me a judge? Note, Jesus Christ was no usurper; he took no honour, no power, to himself, but what was given him, Heb. 5:5. Whatever he did, he could tell by what authority he did it, and who gave him that authority. Now this shows us what is the nature and constitution of Christ's kingdom. It is a spiritual kingdom, and not of this world.
    • 1. It does not interfere with civil powers, nor take the authority of princes out of their hands. Christianity leaves the matter as it found it, as to civil power.
    • 2. It does not intermeddle with civil rights; it obliges all to do justly, according to the settled rules of equity, but dominion is not founded in grace.
    • 3. It does not encourage our expectations of worldly advantages by our religion. If this man will be a disciple of Christ, and expects that in consideration of this Christ should give him his brother's estate, he is mistaken; the rewards of Christ's disciples are of another nature.
    • 4. It does not encourage our contests with our brethren, and our being rigorous and high in our demands, but rather, for peace' sake, to recede from our right.
    • 5. It does not allow ministers to entangle themselves in the affairs of this life (2 Tim. 2:4), to leave the word of God to serve tables. There are those whose business it is, let it be left to them, Tractent fabrilia fabri-Each workman to his proper craft.
  • III. The necessary caution which Christ took occasion from this to give to his hearers. Though he came not to be a divider of men's estates, he came to be a director of their consciences about them, and would have all take heed of harbouring that corrupt principle which they saw to be in others the root of so much evil. Here is,
    • 1. The caution itself (v. 15): Take heed and beware of covetousness; horate-"Observe yourselves, keep a jealous eye upon your own hearts, lest covetous principles steal into them; and phylassesthe-preserve yourselves, keep a strict band upon your own hearts, lest covetous principles rule and give law in them.' Covetousness is a sin which we have need constantly to watch against, and therefore frequently to be warned against.
    • 2. The reason of it, or an argument to enforce this caution: For a man's life consisteth not in the abundance of the things which he possesseth; that is, "our happiness and comfort do not depend upon our having a great deal of the wealth of this world.'
      • (1.) The life of the soul, undoubtedly, does not depend upon it, and the soul is the man. The things of the world will not suit the nature of a soul, nor supply its needs, nor satisfy its desires, nor last so long as it will last. Nay,
      • (2.) Even the life of the body and the happiness of that do not consist in an abundance of these things; for many live very contentedly and easily, and get through the world very comfortably, who have but a little of the wealth of it (a dinner of herbs with holy love is better than a feast of fat things); and, on the other hand, many live very miserably who have a great deal of the things of this world; they possess abundance, and yet have no comfort of it; they bereave their souls of good, Eccl. 4:8. Many who have abundance are discontented and fretful, as Ahab and Haman; and then what good does their abundance do them?
    • 3. The illustration of this by a parable, the sum of which is to show the folly of carnal worldlings while they live, and their misery when they die, which is intended not only for a check to that man who came to Christ with an address about his estate, while he was in no care about his soul and another world, but for the enforcing of that necessary caution to us all, to take heed of covetousness. The parable gives us the life and death of a rich man, and leaves us to judge whether he was a happy man.
      • (1.) Here is an account of his worldly wealth and abundance (v. 16): The ground of a certain rich man brought forth plentifully, choµra-regio-the country. He had a whole country to himself, a lordship of his own; he was a little prince. Observe, His wealth lay much in the fruits of the earth, for the king himself is served by the field, Eccl. 5:9. He had a great deal of ground, and his ground was fruitful; much would have more, and he had more. Note, The fruitfulness of the earth is a great blessing, but it is a blessing which God often gives plentifully to wicked men, to whom it is a snare, that we may not think to judge of his love or hatred by what is before us.
      • (2.) Here are the workings of his heart, in the midst of this abundance. We are here told what he thought within himself, v. 17. Note, The God of heaven knows and observes whatever we think within ourselves, and we are accountable to him for it. He is both a discerner and judge of the thoughts and intents of the heart. We mistake if we imagine that thoughts are hid and thoughts are free. Let us here observe,
        • [1.] What his cares and concerns were. When he saw an extraordinary crop upon his ground, instead of thanking God for it, or rejoicing in the opportunity it would give him of doing the more good, he afflicts himself with this thought, What shall I do, because I have no room where to bestow my fruits? He speaks as one at a loss, and full of perplexity. What shall I do now? The poorest beggar in the country, that did not know where to get a meal's meat, could not have said a more anxious word. Disquieting care is the common fruit of an abundance of this world, and the common fault of those that have abundance. The more men have, the more perplexity they have with it, and the more solicitous they are to keep what they have and to add to it, how to spare and how to spend; so that even the abundance of the rich will not suffer them to sleep, for thinking what they shall do with what they have and how they shall dispose of it. The rich man seems to speak it with a sigh, What shall I do? And if you ask, Why, what is the matter? Truly he had abundance of wealth, and wants a place to put it in, that is all.
        • [2.] What his projects and purposes were, which were the result of his cares, and were indeed absurd and foolish like them (v. 18): "This will I do, and it is the wisest course I can take, I will pull down my barns, for they are too little, and I will build greater, and there will I bestow all my fruits and my goods, and then I shall be at ease.' Now here,
          • First, It was folly for him to call the fruits of the ground his fruits and his goods. He seems to lay a pleasing emphasis upon that, my fruits and my goods; whereas what we have is but lent us for our use, the property is still in God; we are but stewards of our Lord's goods, tenants at will of our Lord's land. It is my corn (saith God) and my wine, Hos. 2:8, 9.
          • Secondly, It was folly for him to hoard up what he had, and then to think it well bestowed. There will I bestow it all; as if none must be bestowed upon the poor, none upon his family, none upon the Levite and the stranger, the fatherless and the widow, but all in the great barn.
          • Thirdly, It was folly for him to let his mind rise with his condition; when his ground brought forth more plentifully than usual, then to talk of bigger barns, as if the next year must needs be as fruitful as this, and much more abundant, whereas the barn might be as much too big the next year as it was too little this. Years of famine commonly follow years of plenty, as they did in Egypt; and therefore it were better to stack some of his corn for this once.
          • Fourthly, It was folly for him to think to ease his care by building new barns, for the building of them would but increase his care; those know this who know any thing of the spirit of building. The way that God prescribes for the cure of inordinate care is certainly successful, but the way of the world does but increase it. Besides, when he had done this, there were other cares that would still attend him; the greater the barns, still the greater the cares, Eccl. 5:10.
          • Fifthly, It was folly for him to contrive and resolve all this absolutely and without reserve. This I will do: I will pull down my barns and will build greater, yea, that I will; without so much as that necessary proviso, If the Lord will, I shall live, Jam. 4:13-15. Peremptory projects are foolish projects; for our times are in God's hand, and not in our own, and we do not so much as know what shall be on the morrow.
        • [3.] What his pleasing hopes and expectations were, when he should have made good these projects. "Then I will say to my soul, upon the credit of this security, whether God say it or no, Soul, mark what I say, thou hast much goods laid up for many years in these barns; now take thine ease, enjoy thyself, eat, drink, and be merry,' v. 19. Here also appears his folly, as much in the enjoyment of his wealth as in the pursuit of it.
          • First, It was folly for him to put off his comfort in his abundance till he had compassed his projects concerning it. When he has built bigger barns, and filled them (which will be a work of time), then he will take his ease; and might he not as well have done that now? Grotius here quotes the story of Pyrrhus, who was projecting to make himself master of Sicily, Africa, and other places, in the prosecution of his victories. Well, says his friend Cyneas, and what must we do then? Postea vivemus, says he, Then we will live; At hoc jam licet, says Cyneas, We may live now if we please.
          • Secondly, It was folly for him to be confident that his goods were laid up for many years, as if his bigger barns would be safer than those he had; whereas in an hour's time they might be burnt to the ground and all that was laid up in them, perhaps by lightning, against which there is no defence. A few years may make a great change; moth and rust may corrupt, or thieves break through and steal.
          • Thirdly, It was folly for him to count upon certain ease, when he had laid up abundance of the wealth of this world, whereas there are many things that may make people uneasy in the midst of their greatest abundance. One dead fly may spoil a whole pot of precious ointment; and one thorn a whole bed of down. Pain and sickness of body, disagreeableness of relations, and especially a guilty conscience, may rob a man of his ease, who has ever so much of the wealth of this world.
          • Fourthly, It was folly for him to think of making no other use of his plenty than to eat and drink, and to be merry; to indulge the flesh, and gratify the sensual appetite, without any thought of doing good to others, and being put thereby into a better capacity of serving God and his generation: as if we lived to eat, and did not eat to live, and the happiness of man consisted in nothing else but in having all the gratifications of sense wound up to the height of pleasurableness.
          • Fifthly, It was the greatest folly of all to say all this to his soul. if he had said, Body, take thine ease, for thou hast goods laid up for many years, there had been sense in it; but the soul, considered as an immortal spirit, separable from the body, was no way interested in a barn full of corn or a bag full of gold. If he had had the soul of a swine, he might have blessed it with the satisfaction of eating and drinking; but what is this to the soul of a man, that has exigencies and desires which these things will be no ways suited to? It is the great absurdity which the children of this world are guilty of that they portion their souls in the wealth of the world and the pleasures of sense.
      • (3.) Here is God's sentence upon all this; and we are sure that his judgment is according to truth. He said to himself, said to his soul, Take thine ease. If God had said so too, the man had been happy, as his Spirit witnesses with the spirit of believers to make them easy. But God said quite otherwise; and by his judgment of us we must stand or fall, not by ours of ourselves, 1 Co. 4:3, 4. His neighbours blessed him (Ps. 10:3), praised him as doing well for himself (Ps. 49:18); but God said he did ill for himself: Thou fool, this night thy soul shall be required of thee, v. 20. God said to him, that is, decreed this concerning him, and let him know it, either by his conscience or by some awakening providence, or rather by both together. This was said when he was in the fulness of his sufficiency (Job 20:22), when his eyes were held waking upon his bed with his cares and contrivances about enlarging his barns, not by adding a bay or two more of building to them, which might serve to answer the end, but by pulling them down and building greater, which was requisite to please his fancy. When he was forecasting this, and had brought it to an issue, and then lulled himself asleep again with a pleasing dream of many years' enjoyment of his present improvements, then God said this to him. Thus Belshazzar was struck with terror by the hand-writing on the wall, in the midst of his jollity. Now observe what God said,
        • [1.] The character he gave him: Thou fool, thou Nabal, alluding to the story of Nabal, that fool (Nabal is his name, and folly is with him) whose heart was struck dead as a stone while he was regaling himself in the abundance of his provision for his sheep-shearers. Note, Carnal worldlings are fools, and the day is coming when God will call them by their own name, Thou fool, and they will call themselves so.
        • [2.] The sentence he passed upon him, a sentence of death: This night thy soul shall be required of thee; they shall require thy soul (so the words are), and then whose shall those things be which thou hast provided? He thought he had goods that should be his for many years, but he must part from them this night; he thought he should enjoy them himself, but he must leave them to he knows not who. Note, The death of carnal worldlings is miserable in itself and terrible to them.
          • First, It is a force, an arrest; it is the requiring of the soul, that soul that thou art making such a fool of; what hast thou to do with a soul, who canst use it no better? Thy soul shall be required; this intimates that he is loth to part with it. A good man, who has taken his heart off from this world, cheerfully resigns his soul at death, and gives it up; but a worldly man has it torn from him with violence; it is a terror to him to think of leaving this world. They shall require thy soul. God shall require it; he shall require an account of it. "Man, woman, what hast thou done with thy soul. Give an account of that stewardship.' They shall; that is, evil angels as the messengers of God's justice. As good angels receive gracious souls to carry them to their joy, so evil angels receive wicked souls to carry them to the place of torment; they shall require it as a guilty soul to be punished. The devil requires thy soul as his own, for it did, in effect, give itself to him.
          • Secondly, It is a surprize, an unexpected force. It is in the night, and terrors in the night are most terrible. The time of death is day-time to a good man; it is his morning. But it is night to a worldling, a dark night; he lies down in sorrow. It is this night, this present night, without delay; there is no giving bail, or begging a day. This pleasant night, when thou art promising thyself many years to come, now thou must die, and go to judgment. Thou art entertaining thyself with the fancy of many a merry day, and merry night, and merry feast; but, in the midst of all, here is an end of all, Isa. 21:4.
          • Thirdly, It is the leaving of all those things behind which they have provided, which they have laboured for, and prepared for hereafter, with abundance of toil and care. All that which they have placed their happiness in, and built their hope upon, and raised their expectations from, they must leave behind. Their pomp shall not descend after them (Ps. 49:17), but they shall go as naked out of the world as they came into it, and they shall have no benefit at all by what they have hoarded up either in death, in judgment, or in their everlasting state.
          • Fourthly, It is leaving them to they know not who: "Then whose shall those things be? Not thine to be sure, and thou knowest not what they will prove for whom thou didst design them, thy children and relations, whether they will be wise or fools (Eccl. 2:18, 19), whether such as will bless thy memory or curse it, be a credit to thy family or a blemish, do good or hurt with what thou leavest them, keep it or spend it; nay, thou knowest not but those for whom thou dost design it may be prevented from the enjoyment of it, and it may be turned to somebody else thou little thinkest of; nay, though thou knowest to whom thou leavest it, thou knowest not to whom they will leave it, or into whose hand it will come at last.' If many a man could have foreseen to whom his house would have come after his death, he would rather have burned it than beautified it.
          • Fifthly, It is a demonstration of his folly. Carnal worldlings are fools while they live: this their way is their folly (Ps. 49:13); but their folly is made most evident when they die: at his end he shall be a fool (Jer. 17:11); for then it will appear that he took pains to lay up treasure in a world he was hastening from, but took no care to lay it up in the world he was hastening to.
          • Lastly, Here is the application of this parable (v. 21): So is he, such a fool, a fool in God's judgment, a fool upon record, that layeth up treasure for himself, and is not rich towards God. This is the way and this is the end of such a man. Observe here,
            • 1. The description of a worldly man: He lays up treasure for himself, for the body, for the world, for himself in opposition to God, for that self that is to be denied.
              • (1.) It is his error that he counts his flesh himself, as if the body were the man. If self be rightly stated and understood, it is only the true Christian that lays up treasure for himself, and is wise for himself, Prov. 9:12.
              • (2.) It is his error that he makes it his business to lay up for the flesh, which he calls laying up for himself. All his labour is for his mouth (Eccl. 6:7), making provision for the flesh.
              • (3.) It is his error that he counts those things his treasure which are thus laid up for the world, and the body, and the life that now is; they are the wealth he trusts to, and spends upon, and lets out his affections toward.
              • (4.) The greatest error of all is that he is in no care to be rich towards God, rich in the account of God, whose accounting us rich makes us so (Rev. 2:9), rich in the things of God, rich in faith (Jam. 2:5), rich in good works, in the fruits of righteousness (1 Tim. 6:18), rich in graces, and comforts, and spiritual gifts. Many who have abundance of this world are wholly destitute of that which will enrich their souls, which will make them rich towards God, rich for eternity.
            • 2. The folly and misery of a worldly man: So is he. Our Lord Jesus Christ, who knows what the end of things will be, has here told us what his end will be. Note, It is the unspeakable folly of the most of men to mind and pursue the wealth of this world more than the wealth of the other world, that which is merely for the body and for time, more than that which is for the soul and eternity.

Luk 12:22-40

Our Lord Jesus is here inculcating some needful useful lessons upon his disciples, which he had before taught them, and had occasion afterwards to press upon them; for they need to have precept upon precept, and line upon line: "Therefore, because there are so many that are ruined by covetousness, and an inordinate affection to the wealth of this world, I say unto you, my disciples, take heed of it.' Thou, O man of God, flee these things, as well as thou, O man of the world, 1 Tim. 6:11.

  • I. He charges them not to afflict themselves with disquieting perplexing cares about the necessary supports of life: Take no thought for your life, v. 22. In the foregoing parable he had given us warning against that branch of covetousness of which rich people are most in danger; and that is, a sensual complacency in the abundance of this world's goods. Now his disciples might think they were in no danger of this, for they had no plenty or variety to glory in; and therefore he here warns them against another branch of covetousness, which they are most in temptation to that have but a little of this world, which was the case of the disciples at best and much more now that they had left all to follow Christ, and that was, an anxious solicitude about the necessary supports of life: "Take no thought for your life, either for the preservation of it, if it be in danger, or for the provision that is to be made for it, either of food or clothing, what ye shall eat or what ye shall put on.' This is the caution he had largely insisted upon, Mt. 6:25, etc.; and the arguments here used are much the same, designed for our encouragement to cast all our care upon God, which is the right way to ease ourselves of it. Consider then,
    • 1. God, who has done the greater for us, may be depended upon to do the less. He has, without any care or forecast of our own, given us life and a body, and therefore we may cheerfully leave it to him to provide meat for the support of that life, and raiment for the defence of that body.
    • 2. God, who provides for the inferior creatures, may be depended upon to provide for good Christians. "Trust God for meat, for he feeds the ravens (v. 24); they neither sow nor reap, they take neither care nor pains beforehand to provide for themselves, and yet they are fed, and never perish for want. Now consider how much better ye are than the fowls, than the ravens. Trust God for clothing, for he clothes the lilies (v. 27, 28); they make no preparation for their own clothing, they toil not, they spin not, the root in the ground is a naked thing, and without ornament, and yet, as the flower grows up, it appears wonderfully beautified. Now, if God has so clothed the flowers, which are fading perishing things, shall he not much more clothe you with such clothing as is fit for you, and with clothing suited to your nature, as theirs is?' When God fed Israel with manna in the wilderness, he also took care for their clothing; for though he did not furnish them with new clothes, yet (which came all to one) he provided that those they had should not wax old upon them, Deu. 8:4. Thus will he clothe his spiritual Israel; but then let them not be of little faith. Note, Our inordinate cares are owing to the weakness of our faith; for a powerful practical belief of the all-sufficiency of God, his covenant-relation to us as a Father, and especially his precious promises, relating both to this life and that to come, would be mighty, through God, to the pulling down of the strong holds of these disquieting perplexing imaginations.
    • 3. Our cares are fruitless, vain, and insignificant, and therefore it is folly to indulge them. They will not gain us our wishes, and therefore ought not to hinder our repose (v. 25): "Which of you by taking thought can add to his stature one cubit, or one inch, can add to his age one year or one hour? Now if ye be not able to do that which is least, if it be not in your power to alter your statures, why should you perplex yourselves about other things, which are as much out of your power, and about which it is necessary that we refer ourselves to the providence of God?' Note, As in our stature, so in our state, it is our wisdom to take it as it is, and make the best of it; for fretting and vexing, carping and caring, will not mend it.
    • 4. An inordinate anxious pursuit of the things of this world, even necessary things, very ill becomes the disciples of Christ (v. 29, 30): "Whatever others do, seek not ye what ye shall eat, or what ye shall drink; do not you afflict yourselves with perplexing cares, nor weary yourselves with constant toils; do not hurry hither and thither with enquiries what you shall eat or drink, as David's enemies, that wandered up and down for meat (Ps. 59:15), or as the eagle that seeks the prey afar off, Job 39:29. Let not the disciples of Christ thus seek their food, but ask it of God day by day; let them not be of doubtful mind; meµ meteoµrizesthe-Be not as meteors in the air, that are blown hither and thither with every wind; do not, like them, rise and fall, but maintain a consistency with yourselves; be even and steady, and have your hearts fixed; live not in careful suspense; let not your minds be continually perplexed between hope and fear, ever upon the rack.' Let not the children of God make themselves uneasy; for,
      • (1.) This is to make themselves like the children of this world: "All these things do the nations of the world seek after, v. 30. They that take care for the body only, and not for the soul, for this world only, and not for the other, look no further than what they shall eat and drink; and, having no all-sufficient God to seek to and confide in, they burden themselves with anxious cares about those things. But it ill becomes you to do so. You, who are called out of the world, ought not to be thus conformed to the world, and to walk in the way of this people,' Isa. 8:11, 12. When inordinate cares prevail over us, we should think, "What am I, a Christian or a heathen? Baptized or not baptized? If a Christian, if baptized, shall I rank myself with Gentiles, and join with them in their pursuits?'
      • (2.) It is needless for them to disquiet themselves with care about the necessary supports of life; for they have a Father in heaven who does and will take care for them: "Your Father knows that you have need of these things, and considers it, and will supply your needs according to his riches in glory; for he is your Father, who made you subject to these necessities, and therefore will suit his compassions to them: your Father, who maintains you, educates you, and designs an inheritance for you, and therefore will take care that you want no good thing.'
      • (3.) They have better things to mind and pursue (v. 31): "But rather seek ye the kingdom of God, and mind this, you, my disciples, who are to preach the kingdom of God; let your hearts be upon your work, and your great care how to do that well, and this will effectually divert your thoughts from inordinate care about things of the world. And let all that have souls to save seek the kingdom of God, in which only they can be safe. Seek admission into it, seek advancement in it; seek the kingdom of grace, to be subjects in that; the kingdom of glory, to be princes in that; and then all these things shall be added to you. Mind the affairs of your souls with diligence and care, and then trust God with all your other affairs.'
      • (4.) They have better things to expect and hope for: Fear not, little flock, v. 32. For the banishing of inordinate cares, it is necessary that fears should be suppressed. When we frighten ourselves with an apprehension of evil to come, we put ourselves upon the stretch of care how to avoid it, when after all perhaps it is but the creature of our own imagination. Therefore fear not, little flock, but hope to the end; for it is your Father's good pleasure to give you the kingdom. This comfortable word we had not in Matthew. Note,
        • [1.] Christ's flock in this world is a little flock; his sheep are but few and feeble. The church is a vineyard, a garden, a small spot, compared with the wilderness of this world; as Israel (1 Ki. 20:27), who were like two little flocks of kids, when the Syrians filled the country.
        • [2.] Though it be a little flock, quite over-numbered, and therefore in danger of being overpowered, by its enemies, yet it is the will of Christ that they should not be afraid: "Fear not, little flock, but see yourselves safe under the protection and conduct of the great and good Shepherd, and lie easy.'
        • [3.] God has a kingdom in store for all that belong to Christ's little flock, a crown of glory (1 Pt. 5:4), a throne of power (Rev. 3:21), unsearchable riches, far exceeding the peculiar treasures of kings and provinces. The sheep on the right hand are called to come and inherit the kingdom; it is theirs for ever; a kingdom for each.
        • [4.] The kingdom is given according to the good pleasure of the Father; It is your Father's good pleasure; it is given not of debt, but of grace, free grace, sovereign grace; even so, Father, because it seemed good unto thee. The kingdom is his; and may he not do what he will with his own?
        • [5.] The believing hopes and prospects of the kingdom should silence and suppress the fears of Christ's little flock in this world. "Fear no trouble; for, though it should come, it shall not come between you and the kingdom, that is sure, it is near.' (That is not an evil worth trembling at the thought of which cannot separate us from the love of God). "Fear not the want of any thing that is good for you; for, if it be your Father's good pleasure to give you the kingdom, you need not question but he will bear your charges thither.'
  • II. He charged them to make sure work for their souls, by laying up their treasure in heaven, v. 33, 34. Those who have done this may be very easy as to all the events of time.
    • 1. "Sit loose to this world, and to all your possessions in it: Sell that ye have, and give alms,' that is, "rather than want wherewith to relieve those that are truly necessitous, sell what you have that is superfluous, all that you can spare from the support of yourselves and families, and give it to the poor. Sell what you have, if you find it a hindrance from, or incumbrance in, the service of Christ. Do not think yourselves undone, if by being fined, imprisoned, or banished, for the testimony of Jesus, you be forced to sell your estates, thought they be the inheritance of your fathers. Do not sell to hoard up the money, or because you can make more of it by usury, but sell and give alms; what is given in alms, in a right manner, is put out to the best interest, upon the best security.'
    • 2. "Set your hearts upon the other world, and your expectations from that world. Provide yourselves bags that wax not old, that wax not empty, not of gold, but of grace in the heart and good works in the life; these are the bags that will last.' Grace will go with us into another world, for it is woven in the soul; and our good works will follow us, for God is not unrighteous to forget them. These will be treasures in heaven, that will enrich us to eternity.
      • (1.) It is treasure that will not be exhausted; we may spend upon it to eternity, and it will not be at all the less; there is no danger of seeing the bottom of it.
      • (2.) It is treasure that we are in no danger of being robbed of, for no thief approaches near it; what is laid up in heaven is out of reach of enemies.
      • (3.) It is treasure that will not spoil with keeping, any more than it will waste with spending; the moth does not corrupt it, as it does our garments which we now wear. Now by this it appears that we have laid up our treasure in heaven if our hearts be there while we are here (v. 34), if we think much of heaven and keep our eye upon it, if we quicken ourselves with the hopes of it and keep ourselves in awe with the fear of falling short of it. But, if your hearts be set upon the earth and the things of it, it is to be feared that you have your treasure and portion in it, and are undone when you leave it.
  • III. He charges them to get ready, and to keep in a readiness for Christ's coming, when all those who have laid up their treasure in heaven shall enter upon the enjoyment of it, v. 35, etc.
    • 1. Christ is our Master, and we are his servants, not only working servants, but waiting servants, servants that are to do him honour, in waiting on him, and attending his motions: If any man serve me, let him follow me. Follow the Lamb whithersoever he goes. But that is not all: they must do him honour in waiting for him, and expecting his return. We must be as men that wait for their Lord, that sit up late while he stays out late, to be ready to receive him.
    • 2. Christ our Master, though now gone from us, will return again, return from the wedding, from solemnizing the nuptials abroad, to complete them at home. Christ's servants are now in a state of expectation, looking for their Master's glorious appearing, and doing every thing with an eye to that, and in order to that. He will come to take cognizance of his servants, and, that being a critical day, they shall either stay with him or be turned out of doors, according as they are found in that day.
    • 3. The time of our Master's return is uncertain; it will be in the night, it will be far in the night, when he has long deferred his coming, and when many have done looking for him; in the second watch, just before midnight, or in the third watch, next after midnight, v. 38. His coming to us, at our death, is uncertain, and to many it will be a great surprise; for the Son of Man cometh at an hour that ye think not (v. 40), without giving notice beforehand. This bespeaks not only the uncertainty of the time of his coming, but the prevailing security of the greatest part of men, who are unthinking, and altogether regardless of the notices given them, so that, whenever he comes, it is in an hour that they think not.
    • 4. That which he expects and requires from his servants is that they be ready to open to him immediately, whenever he comes (v. 36), that is, that they be in a frame fit to receive him, or rather to be received by him; that they be found as his servants, in the posture that becomes them, with their loins girded about, alluding to the servants that are ready to go whither their master sends them, and do what their master bids them, having their long garments tucked up (which otherwise would hang about them, and hinder them), and their lights burning, with which to light their master into the house, and up to his chamber.
    • 5. Those servants will be happy who shall be found ready, and in a good frame, when their Lord shall come (v. 37): Blessed are those servants who, after having waited long, continue in a waiting frame, until the hour that their Lord comes, and are then found awake and aware of his first approach, of his first knock; and again (v. 38): Blessed are those servants, for then will be the time of their preferment. Here is such an instance of honour done them as is scarcely to be found among men: He will make them sit down to meat, and will serve them. For the bridegroom to wait upon his bride at table is not uncommon, but to wait upon his servants is not the manner of men; yet Jesus Christ was among his disciples as one that served, and did once, to show his condescension, gird himself, and serve them, when he washed their feet (Jn. 13:4, 5); it signified the joy with which they shall be received into the other world by the Lord Jesus, who is gone before, to prepare for them, and has told them that his Father will honour them, Jn. 12:26.
    • 6. We are therefore kept at uncertainty concerning the precise time of his coming that we may be always ready; for it is no thanks to a man to be ready for an attack, if he know beforehand just the time when it will be made: The good man of the house, if he had known what hour the thief would have come, though he were ever so careless a man, would yet have watched, and have frightened away the thieves, v. 39. But we do not know at what hour the alarm will be given us, and therefore are concerned to watch at all tines, and never to be off our guard. Or this may intimate the miserable case of those who are careless and unbelieving in this great matter. If the good man of the house had had notice of his danger of being robbed such a night, he would have sat up, and saved his house; but we have notice of the day of the Lord's coming, as a thief in the night, to the confusion and ruin of all secure sinners, and yet do not thus watch. If men will take such care of their houses, O 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 what hour the thief would come.

Luk 12:41-53

Here is,

  • I. Peter's question, which he put to Christ upon occasion of the foregoing parable (v. 41): "Lord, speakest thou this parable to us that are thy constant followers, to us that are ministers, or also to all that come to be taught by thee, to all the hearers, and in them to all Christians?' Peter was now, as often, spokesman for the disciples. We have reason to bless God that there are some such forward men, that have a gift of utterance; let those that are such take heed of being proud. Now Peter desires Christ to explain himself, and to direct the arrow of the foregoing parable to the mark he intended. He calls it a parable, because it was not only figurative, but weighty, solid, and instructive. Lord, said Peter, was it intended for us, or for all? To this Christ gives a direct answer (Mk. 13:37): What I say unto you, I say unto all. Yet here he seems to show that the apostles were primarily concerned in it. Note, We are all concerned to take to ourselves what Christ in his word designs for us, and to enquire accordingly concerning it: Speakest thou this to us? To me? Speak, Lord, for thy servant hears. Doth this word belong to me? Speak it to my heart.
  • II. Christ's reply to this question, directed to Peter and the rest of the disciples. If what Christ had said before did not so peculiarly concern them, but in common with other Christians, who must all watch and pray for Christ's coming, as his servants, yet this that follows is peculiarly adapted to ministers, who are the stewards in Christ's house. Now our Lord Jesus here tells them,
    • 1. What was their duty as stewards, and what the trust committed to them.
      • (1.) They are made rulers of God's household, under Christ, whose own the house is; ministers derive an authority from Christ to preach the gospel, and to administer the ordinances of Christ, and apply the seals of the covenant of grace.
      • (2.) Their business is to give God's children and servants their portion of meat, that which is proper for them and allotted to them; convictions and comfort to those to whom they respectively belong. Suum cuique-to every one his own. This is rightly to divide the word of truth, 2 Tim. 2:15.
      • (3.) To give it to them in due season, at that time and in that way which are most suitable to the temper and condition of those that are to be fed; a word in season to him that is weary.
      • (4.) Herein they must approve themselves faithful and wise; faithful to their Master, by whom this great trust is reposed in them, and faithful to their fellow-servants, for whose benefit they are put in trust; and wise to improve an opportunity of doing honour to their Master, and service in the family. Ministers must be both skilful and faithful.
    • 2. What would be their happiness if they approved themselves faithful and wise (v. 43): Blessed is that servant,
      • (1.) That is doing, and is not idle, nor indulgent of his ease; even the rulers of the household must be doing, and make themselves servants of all.
      • (2.) That is so doing, doing as he should be, giving them their portion of meat, by public preaching and personal application.
      • (3.) That is found so doing when his Lord comes; that perseveres to the end, notwithstanding the difficulties he may meet with in the way. Now his happiness is illustrated by the preferment of a steward that has approved himself within a lower and narrower degree of service; he shall be preferred to a larger and higher (v. 44): He will make him ruler over all that he has, which was Joseph's preferment in Pharaoh's court. Note, Ministers that obtain mercy of the Lord to be faithful shall obtain further mercy to be abundantly rewarded for their faithfulness in the day of the Lord.
    • 3. What a dreadful reckoning there would be if they were treacherous and unfaithful, v. 45, 46. If that servant begin to be quarrelsome and profane, he shall be called to an account, and severely punished. We had all this before in Matthew, and therefore shall here only observe,
      • (1.) Our looking upon Christ's second coming as a thing at a distance is the cause of all those irregularities which render the thought of it terrible to us: He saith in his heart, My Lord delays his coming. Christ's patience is very often misinterpreted his delay, to the discouragement of his people, and the encouragement of his enemies.
      • (2.) The persecutors of God's people are commonly abandoned to security and sensuality; they beat their fellow-servants, and then eat and drink with the drunken, altogether unconcerned either at their own sin or their brethren's sufferings, as the king and Haman, who sat down to drink when the city Shushan was perplexed. Thus they drink, to drown the clamours of their own consciences, and baffle them, which would otherwise fly in their faces.
      • (3.) Death and judgment will be very terrible to all wicked people, but especially to wicked ministers. It will be a surprise to them: At an hour when they are not aware. It will be the determining of them to endless misery; they shall be cut in sunder, and have their portion assigned them with the unbelievers.
    • 4. What an aggravation it would be of their sin and punishment that they knew their duty, and did not do it (v. 47, 48): That servant that knew his lord's will, and did it not, shall be beaten with many stripes, shall fall under a sorer punishment; and he that knew not shall be beaten with few stripes, his punishment shall, in consideration of this, be mitigated. Here seems to be an allusion to the law, which made a distinction between sins committed through ignorance, and presumptuous sins (Lev. 5:15, etc.; Num. 15:29, 30), as also to another law concerning the number of stripes given to a malefactor, to be according to the nature of the crime, Deu. 25:2, 3. Now,
      • (1.) Ignorance of our duty is an extenuation of sin. He that knew not his lord's will, through carelessness and neglect, and his not having such opportunities as some others had of coming to the knowledge of it, and did things worthy of stripes, he shall be beaten, because he might have known his duty better, but with few stripes; his ignorance excuses in part, but not wholly. Thus through ignorance the Jews put Christ to death (Acts 3:17; 1 Co. 2:8), and Christ pleaded that ignorance in their excuse: They know not what they do.
      • (2.) The knowledge of our duty is an aggravation of our sin: That servant that knew his lord's will, and yet did his own will, shall be beaten with many stripes. God will justly inflict more upon him for abusing the means of knowledge he afforded him, which others would have made a better use of, because it argues a great degree of wilfulness and contempt to sin against knowledge; of how much sorer punishment then shall they be thought worthy, besides the many stripes that their own consciences will give them! Son, remember. Here is a good reason for this added: To whomsoever much is given, of him shall be much required, especially when it is committed as a trust he is to account for. Those have greater capacities of mind than others, more knowledge and learning, more acquaintance and converse with the scriptures, to them much is given, and their account will be accordingly.
  • III. A further discourse concerning his own sufferings, which he expected, and concerning the sufferings of his followers, which he would have them also to live in expectation of. In general (v. 49): I am come to send fire on the earth. By this some understand the preaching of the gospel, and the pouring out of the Spirit, holy fire; this Christ came to send with a commission to refine the world, to purge away its dross, to burn up its chaff, and it was already kindled. The gospel was begun to be preached; some prefaces there were to the pouring out of the Spirit. Christ baptized with the Holy Ghost and with fire; this Spirit descended in fiery tongues. But, by what follows, it seems rather to be understood of the fire of persecution. Christ is not the Author of it, as it is the sin of the incendiaries, the persecutors; but he permits it, nay, he commissions it, as a refining fire for the trial of the persecuted. This fire was already kindled in the enmity of the carnal Jews to Christ and his followers. "What will I that it may presently be kindled? What thou doest, do quickly. If it be already kindled, what will I? Shall I wait the quenching of it? No, for it must fasten upon myself, and upon all, and glory will redound to God from it.'
    • 1. He must himself suffer many things; he must pass through this fire that was already kindled (v. 50): I have a baptism to be baptized with. Afflictions are compared both to fire and water, Ps. 66:12; 69:1, 2. Christ's sufferings were both. He calls them a baptism (Mt. 20:22); for he was watered or sprinkled with them, as Israel was baptized in the cloud, and dipped into them, as Israel was baptized in the sea, 1 Co. 10:2. He must be sprinkled with his own blood, and with the blood of his enemies, Isa. 63:3. See here,
      • (1.) Christ's foresight of his sufferings; he knew what he was to undergo, and the necessity of undergoing it: I am to be baptized with a baptism. He calls his sufferings by a name that mitigates them; it is a baptism, not a deluge; I must be dipped in them, not drowned in them; and by a name that sanctifies them, for baptism is a name that sanctifies them, for baptism is a sacred rite. Christ in his sufferings devoted himself to his Father's honour, and consecrated himself a priest for evermore, Heb. 7:27, 28.
      • (2.) Christ's forwardness to his sufferings: How am I straitened till it be accomplished! He longed for the time when he should suffer and die, having an eye to the glorious issue of his sufferings. It is an allusion to a woman in travail, that is pained to be delivered, and welcomes her pains, because they hasten the birth of the child, and wishes them sharp and strong, that the work may be cut short. Christ's sufferings were the travail of his soul, which he cheerfully underwent, in hope that he should by them see his seed, Isa. 53:10, 11. So much was his heart set upon the redemption and salvation of man.
    • 2. He tells those about him that they also must bear with hardships and difficulties (v. 51): "Suppose ye that I came to give peace on earth, to give you a peaceable possession of the earth, and outward prosperity on the earth?' It is intimated that they were ready to entertain such a thought as this, nay, that they went upon this supposition, that the gospel would meet with a universal welcome, that people unanimously embrace it, and would therefore study to make the preachers of it easy and great, that Christ, if he did not give them pomp and power, would at least give them peace; and herein they were encouraged by divers passages of the Old Testament, which speak of the peace of the Messiah's kingdom, which they were willing to understand of external peace. "But,' saith Christ, "you will be mistaken, the event will declare the contrary, and therefore do not flatter yourselves into a fool's paradise. You will find,'
      • (1.) "That the effect of the preaching of the gospel will be division.' Not but that the design of the gospel and its proper tendency are to unite the children of men to one another, to knit them together in holy love, and, if all would receive it, this would be the effect of it; but there being multitudes that not only will not receive it, but oppose it, and have their corruptions exasperated by it, and are enraged at those that do receive it, it proves, though not the cause yet the occasion of division. While the strong man armed kept his palace, in the Gentile world, his goods were at peace; all was quiet, for all went one way, the sects of philosophers agreed well enough, so did the worshippers of different deities; but when the gospel was preached, and many were enlightened by it, and turned from the power of Satan to God, then there was a disturbance, a noise and a shaking, Eze. 37:7. Some distinguished themselves by embracing the gospel, and others were angry that they did so. Yea, and among them that received the gospel there would be different sentiments in minor things, which would occasion division; and Christ permits it for holy ends (1 Co. 11:18), that Christians may learn and practise mutual forbearance, Rom. 14:1, 2.
      • (2.) "That this division will reach into private families, and the preaching of the gospel will give occasion for discord among the nearest relations' (v. 53): The father shall be divided against the son, and the son against the father, when the one turns Christian and the other does not; for the one that does turn Christian will be zealous by arguments and endearments to turn the other too, 1 Co. 7:16. As soon as ever Paul was converted, he disputed, Acts 9:29. The one that continues in unbelief will be provoked, and will hate and persecute the one that by his faith and obedience witnesses against, and condemns, his unbelief and disobedience. A spirit of bigotry and persecution will break through the strongest bonds of relation and natural affection; see Mt. 10:35; 24:7. Even mothers and daughters fall out about religion; and those that believe not are so violent and outrageous that they are ready to deliver up into the hands of the bloody persecutors those that believe, though otherwise very near and dear to them. We find in the Acts that, wherever the gospel came, persecution was stirred up; it was every where spoken against, and there was no small stir about that way. Therefore let not the disciples of Christ promise themselves peace upon earth, for they are sent forth as sheep in the midst of wolves.

Luk 12:54-59

Having given his disciples their lesson in the foregoing verses, here Christ turns to the people, and gives them theirs, v. 54. He said also to the people: he preached ad populum-to the people, as well as ad clerum-to the clergy. In general, he would have them be as wise in the affairs of their souls as they are in their outward affairs. Two things he specifies:-

  • I. Let them learn to discern the way of God towards them, that they may prepare accordingly. They were weather-wise, and by observing the winds and clouds could foresee when there would be rain and when there would be hot weather (v. 54, 55); and, according as they foresaw the weather would be, they either housed their hay and corn, or threw it abroad, and equipped themselves for a journey? Even in regard to changes of the weather God gives warning to us what is coming, and art has improved the notices of nature in weather-glasses. The prognostications here referred to had their origin in repeated observations upon the chain of causes: from what has been we conjecture what will be. See the benefit of experience; by taking notice we may come to give notice. Whose is wise will observe and learn. See now.
    • 1. The particulars of the presages: "When you see a cloud arising out of the west' (the Hebrew would say, out of the sea), "perhaps it is at first no bigger than a man's hand (1 Ki. 18:44), but you say, There is a shower in the womb of it, and it proves so. When you observe the south wind blow, you say, There will be heat' (for the hot countries of Africa lay not far south from Judea), "and it usually comes to pass;' yet nature has not ties itself to such a track but that sometimes we are mistaken in our prognostics.
    • 2. The inferences from them (v. 56): "Ye hypocrites, who pretend to be wise, but really are not so, who pretend to expect the Messiah and his kingdom' (for so the generality of the Jews did) "and yet are no way disposed to receive and entertain it, how is it that you do not discern this time, that you do not discern that now is the time, according to the indications given in the Old-Testament prophecies, for the Messiah to appear, and that, according to the marks given of him, I am he? Why are you not aware that you have now an opportunity which you will not have long, and which you may never have again, of securing to yourselves an interest in the kingdom of God and the privileges of that kingdom?' Now is the accepted time, now or never. It is the folly and misery of man that he knows not his time, Eccl. 9:12. This was the ruin of the men of that generation, that they knew not the day of their visitation, ch. 19:44. But a wise man's heart discerns time and judgment; such was the wisdom of the men of Issachar, who had understanding of the times, 1 Chr. 12:32. He adds, "Yea, and why even of yourselves, though ye had not these loud alarms given you, judge ye not what is right? v. 57. You are not only stupid and regardless in matters that are purely of divine revelation, and take not the hints which that gives you, but you are so even in the dictates of the very light and law of nature.' Christianity has reason and natural conscience on its side; and, if men would allow themselves the liberty of judging what is right, they would soon find that all Christ's precepts concerning all things are right, and that there is nothing more equitable in itself, nor better becoming us, than to submit to them and be ruled by them.
  • II. Let them hasten to make their peace with God in time, before it be too late, v. 58, 59. This we had upon another occasion, Mt. 5:25, 26.
    • 1. We reckon it our wisdom in our temporal affairs to compound with those with whom we cannot contend, to agree with our adversary upon the best terms we can, before the equity be foreclosed, and we be left to the rigour of the law: "When thou goest with thine adversary to the magistrate, to whom the appeal is made, and knowest that he has an advantage against thee, and thou art in danger of being cast, thou knowest it is the most prudent course to make the matter up between yourselves; as thou art in the way, give diligence to be delivered from him, to get a discharge, lest judgment be given, and execution awarded according to law.' Wise men will not let their quarrels go to an extremity, but accommodate them in time.
    • 2. Let us do thus in the affairs of our souls. We have by sin made God our adversary, have provoked his displeasure against us, and he has both right and might on his side; so that it is to no purpose to think of carrying on the controversy with him either at bar or in battle. Christ, to whom all judgment is committed, is the magistrate before whom we are hastening to appear: if we stand a trial before him, and insist upon our own justification, the cause will certainly go against us, the Judge will deliver us to the officer, the ministers of his justice, and we shall be cast into the prison of hell, and the debt will be exacted to the utmost; though we cannot make a full satisfaction for it, it will be continually demanded, till the last mite be paid, which will not be to all eternity. Christ's sufferings were short, yet the value of them made them fully satisfactory. In the sufferings of damned sinners what is wanting in value must be made up in an endless duration. Now, in consideration of this, let us give diligence to be delivered out of the hands of God as an adversary, into his hands as a Father, and this as we are in the way, which has the chief stress laid upon it here. While we are alive, we are in the way; and now is our time, by repentance and faith through Christ (who is the Mediator as well as the magistrate), to get the quarrel made up, while it may be done, before it be too late. Thus was God in Christ reconciling the world to himself, beseeching us to be reconciled. Let us take hold on the arm of the Lord stretched out in this gracious offer, that we may make peace, and we shall make peace (Isa. 27:4, 5), for we cannot walk together till we be agreed.