Text -- Luke 12:1-32 (NET)

Fear God, Not People

12:1 Meanwhile, when many thousands of the crowd had gathered so that they were trampling on one another, Jesus began to speak first to his disciples, “Be on your guard against the yeast of the Pharisees, which is hypocrisy. 12:2 Nothing is hidden that will not be revealed, and nothing is secret that will not be made known. 12:3 So then whatever you have said in the dark will be heard in the light, and what you have whispered in private rooms will be proclaimed from the housetops. 12:4 “I tell you, my friends, do not be afraid of those who kill the body, and after that have nothing more they can do. 12:5 But I will warn you whom you should fear: Fear the one who, after the killing, has authority to throw you into hell. Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; you are more valuable than many sparrows. 12:8 “I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit will not be forgiven. 12:11 But when they bring you before the synagogues, the rulers, and the authorities, do not worry about how you should make your defense or what you should say, 12:12 for the Holy Spirit will teach you at that moment what you must say.”

The Parable of the Rich Landowner

12:13 Then someone from the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.” 12:14 But Jesus said to him, “Man, who made me a judge or arbitrator between you two?” 12:15 Then he said to them, “Watch out and guard yourself from all types of greed, because one’s life does not consist in the abundance of his possessions.” 12:16 He then told them a parable: “The land of a certain rich man produced an abundant crop, 12:17 so he thought to himself, ‘What should I do, for I have nowhere to store my crops?’ 12:18 Then he said, ‘I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life will be demanded back from you, but who will get what you have prepared for yourself?’ 12:21 So it is with the one who stores up riches for himself, but is not rich toward God.”

Exhortation Not to Worry

12:22 Then Jesus said to his disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: They do not sow or reap, they have no storeroom or barn, yet God feeds them. How much more valuable are you than the birds! 12:25 And which of you by worrying can add an hour to his life? 12:26 So if you cannot cannot do such a very little thing as this, why do you worry about the rest? 12:27 Consider how the flowers grow; they do not work or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, how much more will he clothe you, you people of little faith! 12:29 So do not be overly concerned about what you will eat and what you will drink, and do not worry about such things. 12:30 For all the nations of the world pursue these things, and your Father knows that you need them. 12:31 Instead, pursue his kingdom, and these things will be given to you as well. 12:32 “Do not be afraid, little flock, for your Father is well pleased to give you the kingdom.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 12:1

¹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

⁴ sn See the note on Pharisees in 5:17.

⁵ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

NET Notes: Luk 12:2

¹ tn Or “concealed.”

² sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

NET Notes: Luk 12:3

¹ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

² tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

³ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

⁴ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

NET Notes: Luk 12:4

¹ tn Here δέ (de) has not been translated.

² sn Judaism had a similar exhortation in 4 Macc 13:14-15.

NET Notes: Luk 12:5

¹ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

² sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

³ tn The direct object (“you”) is understood.

⁴ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

NET Notes: Luk 12:6

¹ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

NET Notes: Luk 12:7

¹ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

NET Notes: Luk 12:8

¹ tn Here δέ (de) has not been translated.

² tn Or “confesses.”

³ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

⁴ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

NET Notes: Luk 12:10

¹ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

² tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

NET Notes: Luk 12:11

¹ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

sn See the note on synagogues in 4:15.

² tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

³ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

NET Notes: Luk 12:12

¹ tn Grk “in that very hour” (an idiom).

² tn Grk “what it is necessary to say.”

NET Notes: Luk 12:13

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

NET Notes: Luk 12:14

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

³ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

NET Notes: Luk 12:15

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

³ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

NET Notes: Luk 12:16

¹ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

² tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

³ tn Or “yielded a plentiful harvest.”

NET Notes: Luk 12:17

¹ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

² tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

³ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

NET Notes: Luk 12:18

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

NET Notes: Luk 12:19

¹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

NET Notes: Luk 12:20

¹ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

² tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

³ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

NET Notes: Luk 12:21

¹ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

NET Notes: Luk 12:22

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

⁴ tn Or “do not be anxious.”

⁵ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

⁶ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

NET Notes: Luk 12:24

¹ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

² tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

NET Notes: Luk 12:25

¹ tn Or “by being anxious.”

² tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

NET Notes: Luk 12:26

¹ tn This is a first class condition in the Greek text.

² tn Or “why are you anxious for.”

NET Notes: Luk 12:27

¹ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

² tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

NET Notes: Luk 12:28

¹ tn This is a first class condition in the Greek text.

² tn Grk “grass in the field.”

³ tn Grk “which is in the field today.”

⁴ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

⁵ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

NET Notes: Luk 12:29

¹ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

² tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

³ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

NET Notes: Luk 12:30

¹ tn Grk “seek.”

NET Notes: Luk 12:31

¹ tn Grk “seek,” but in the sense of the previous verses.

² tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

³ sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

NET Notes: Luk 12:32

¹ tn Or perhaps, “your Father chooses.”