Discovery BoxLuke 12:11-59
Context12:11 But when they bring you before the synagogues, 1 the 2 rulers, and the authorities, do not worry about how you should make your defense 3 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 4 what you must say.” 5
12:13 Then 6 someone from the crowd said to him, “Teacher, tell 7 my brother to divide the inheritance with me.” 12:14 But Jesus 8 said to him, “Man, 9 who made me a judge or arbitrator between you two?” 10 12:15 Then 11 he said to them, “Watch out and guard yourself from 12 all types of greed, 13 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 14 told them a parable: 15 “The land of a certain rich man produced 16 an abundant crop, 12:17 so 17 he thought to himself, 18 ‘What should I do, for I have nowhere to store my crops?’ 19 12:18 Then 20 he said, ‘I 21 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, 22 “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 23 will be demanded back from 24 you, but who will get what you have prepared for yourself?’ 25 12:21 So it is with the one who stores up riches for himself, 26 but is not rich toward God.”
12:22 Then 27 Jesus 28 said to his 29 disciples, “Therefore I tell you, do not worry 30 about your 31 life, what you will eat, or about your 32 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: 33 They do not sow or reap, they have no storeroom or barn, yet God feeds 34 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 35 can add an hour to his life? 36 12:26 So if 37 you cannot do such a very little thing as this, why do you worry about 38 the rest? 12:27 Consider how the flowers 39 grow; they do not work 40 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 41 this is how God clothes the wild grass, 42 which is here 43 today and tomorrow is tossed into the fire to heat the oven, 44 how much more 45 will he clothe you, you people of little faith! 12:29 So 46 do not be overly concerned about 47 what you will eat and what you will drink, and do not worry about such things. 48 12:30 For all the nations of the world pursue 49 these things, and your Father knows that you need them. 12:31 Instead, pursue 50 his 51 kingdom, 52 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 53 to give you the kingdom. 12:33 Sell your possessions 54 and give to the poor. 55 Provide yourselves purses that do not wear out – a treasure in heaven 56 that never decreases, 57 where no thief approaches and no moth 58 destroys. 12:34 For where your treasure 59 is, there your heart will be also.
12:35 “Get dressed for service 60 and keep your lamps burning; 61 12:36 be like people 62 waiting for their master to come back from the wedding celebration, 63 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 64 whom their master finds alert 65 when he returns! I tell you the truth, 66 he will dress himself to serve, 67 have them take their place at the table, 68 and will come 69 and wait on them! 70 12:38 Even if he comes in the second or third watch of the night 71 and finds them alert, 72 blessed are those slaves! 73 12:39 But understand this: If the owner of the house had known at what hour the thief 74 was coming, he would not have let 75 his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” 76
12:41 Then 77 Peter said, “Lord, are you telling this parable for us or for everyone?” 78 12:42 The Lord replied, 79 “Who then is the faithful and wise manager, 80 whom the master puts in charge of his household servants, 81 to give them their allowance of food at the proper time? 12:43 Blessed is that slave 82 whom his master finds at work 83 when he returns. 12:44 I tell you the truth, 84 the master 85 will put him in charge of all his possessions. 12:45 But if 86 that 87 slave should say to himself, 88 ‘My master is delayed 89 in returning,’ and he begins to beat 90 the other 91 slaves, both men and women, 92 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, 93 and assign him a place with the unfaithful. 94 12:47 That 95 servant who knew his master’s will but did not get ready or do what his master asked 96 will receive a severe beating. 12:48 But the one who did not know his master’s will 97 and did things worthy of punishment 98 will receive a light beating. 99 From everyone who has been given much, much will be required, 100 and from the one who has been entrusted with much, 101 even more will be asked. 102
12:49 “I have come 103 to bring 104 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 105 to undergo, 106 and how distressed I am until it is finished! 12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! 107 12:52 For from now on 108 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 109 father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”
12:54 Jesus 110 also said to the crowds, “When you see a cloud rising in the west, 111 you say at once, ‘A rainstorm 112 is coming,’ and it does. 12:55 And when you see the south wind 113 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 114 You know how to interpret the appearance of the earth and the sky, but how can you not know how 115 to interpret the present time?
12:57 “And 116 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 117 make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 118 and the officer throw you into prison. 12:59 I tell you, you will never get out of there until you have paid the very last cent!” 119
[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.
[12:11] 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.
[12:11] 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.”
[12:12] 4 tn Grk “in that very hour” (an idiom).
[12:12] 5 tn Grk “what it is necessary to say.”
[12:13] 6 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 7 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.
[12:14] 8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 9 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.
[12:14] 10 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 12 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 13 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.
[12:16] 14 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 15 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 16 tn Or “yielded a plentiful harvest.”
[12:17] 17 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 18 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 19 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.
[12:18] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 21 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 22 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 23 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[12:20] 24 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).
[12:20] 25 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
[12:21] 26 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.
[12:22] 27 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.
[12:22] 28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 29 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,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.
[12:22] 30 tn Or “do not be anxious.”
[12:22] 31 tc Most
[12:22] 32 tc Some
[12:24] 33 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.
[12:24] 34 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.”
[12:25] 35 tn Or “by being anxious.”
[12:25] 36 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.
[12:26] 37 tn This is a first class condition in the Greek text.
[12:26] 38 tn Or “why are you anxious for.”
[12:27] 39 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.
[12:27] 40 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.
[12:28] 41 tn This is a first class condition in the Greek text.
[12:28] 42 tn Grk “grass in the field.”
[12:28] 43 tn Grk “which is in the field today.”
[12:28] 44 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.
[12:28] 45 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.
[12:29] 46 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 47 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.
[12:29] 48 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.
[12:31] 50 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 51 tc Most
[12:31] 52 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.
[12:32] 53 tn Or perhaps, “your Father chooses.”
[12:33] 54 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
[12:33] 55 tn Grk “give alms,” but this term is not in common use today.
[12:33] 56 tn Grk “in the heavens.”
[12:33] 57 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 58 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[12:34] 59 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 60 tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.
[12:35] 61 sn Keep your lamps burning means to be ready at all times.
[12:36] 62 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
[12:36] 63 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 64 tn See the note on the word “slave” in 7:2.
[12:37] 65 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 66 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 67 tn See v. 35 (same verb).
[12:37] 68 tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[12:37] 69 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 70 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
[12:38] 71 sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.
[12:38] 72 tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.
[12:38] 73 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 74 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[12:39] 75 tc Most
[12:40] 76 sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).
[12:41] 77 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:41] 78 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
[12:42] 79 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 80 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 81 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[12:43] 82 tn See the note on the word “slave” in 7:2.
[12:43] 83 tn That is, doing his job, doing what he is supposed to be doing.
[12:44] 84 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
[12:44] 85 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
[12:45] 86 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[12:45] 87 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
[12:45] 88 tn Grk “should say in his heart.”
[12:45] 89 tn Or “is taking a long time.”
[12:45] 90 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
[12:45] 91 tn The word “other” is not in the Greek text, but is implied.
[12:45] 92 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
[12:46] 93 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[12:46] 94 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
[12:47] 95 tn Here δέ (de) has not been translated.
[12:47] 96 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
[12:48] 97 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[12:48] 99 tn Grk “will receive few (blows).”
[12:48] 100 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 101 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 102 tn Grk “they will ask even more.”
[12:49] 103 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
[12:49] 104 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 105 sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).
[12:50] 106 tn Grk “to be baptized with.”
[12:51] 107 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 108 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 109 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
[12:54] 110 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.
[12:54] 111 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 112 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 113 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 114 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 115 tc Most
[12:57] 116 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.
[12:58] 117 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
[12:58] 118 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
[12:59] 119 tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.
