“And why even of yourselves do you not judge what is right?”

And their failure to observe the signs that reveal the presence of the time of opportunity explains why they do not see what is the right course for them to take in view of His coming. They are failing to recognise the urgency of the situation. They are failing to make the right judgments. So He now illustrates their position by utilising the example of an urgent situation with which all were familiar.

Fuente: Commentary Series on the Bible by Peter Pett

Luk 12:57. Yea, and why even of yourselves, &c. The prediction of the coming of the Son of man to punish the Jews for their perfidy and rebellion, was a loud call to a national repentance: wherefore, as the improvement of that prediction, Jesus exhorted them to a speedy reformation, telling them, that common sense, with a very small degree of reflection, would point it out to them as the very best thing they could do for the averting of the impending judgments of God:Why, even of yourselves, judge ye not what is right? The phrase , does not seem here to signify “from the like principles of good sense which you use in common affairs, or in matters relating to yourselves;” but it seems an advance on that thought: as if our Lord had said, “Even though I had not so expressly drawn the consequence; yet, from the tenor of my doctrine and character, as well as from my miracles, you might have discerned yourselves that it must be a very wrong and very dangerous thing to reject and slight me.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 12:57-59 . See on Mat 5:25 f. Pott ( de natura orat. mont . p. 13), Kuinoel, de Wette refuse to acknowledge any connection (comp. Euthymius Zigabenus: ), and assume a mistaken reminiscence, suggested by the affinity of and . But Luke did not weave together the discourses of Jesus in so thoughtless a manner. The train of thought, even although the connection is less clear and appropriate, is as follows: As, however, it turns to your reproach that ye do not rightly estimate the present time , so not less also is it your reproach that ye do not of your own selves judge what is duty. Jesus refers to the duty of repentance which is still seasonable, and by means of the rhetorical figure metaschematismus since He pictures repentance as an agreement with an adversary who has a pecuniary claim to make, but by this adversary He means (not the devil, Euthymius Zigabenus, nor the poor, Michaelis; but) God , to whom man is a debtor

He represents this duty of repentance as still seasonable, in order not to incur the divine punishment, like the accused person who still seasonably comes to terms with his creditor.

] even of yourselves , even of your own independent judgment. Comp. Bengel: “sine signis et citra considerationem hujus temporis.” These words indicate the progressive advance of the discourse. Comp. on Luk 21:30 .

Luk 12:58 . ] explanatory.

] is the simple sicuti: As thou, namely, art in the act of going away with thine adversary to an archon (in correspondence with this condition of time and circumstance), give diligence on the way , etc.; while you are still on the way, before it is too late, make the attempt, that may avert the danger. has the emphasis (comp. subsequently ); so close is the time of decision! Both the and the must be considered as local magistrates ( not as an assessor of the Sanhedrim , with which is not in accord, for this certainly cannot be taken as a dragging to Jerusalem ). Comp. , Mat 5:21 , and the remark thereafter. By one of the archons, i.e. of the chief city officials, who, namely, is a competent person in matters of debt, the accused is recognised as liable to pay, and in default of payment the , who happens to be subordinate to the , orders compulsion to be used. For the rest, this handing over from one official to another belongs to the details of civic procedure, without being intended for special interpretation .

] da operam , a Latin idiom, probably taken from the common speech, Hermogenes, de Invent . iii. 5. 7; Salmasius and Tittmann ( Synon . p. 102), following Theophylact, erroneously interpret: give interest . This is not the meaning of , and the Israelites were forbidden to take interest from one another (Michaelis, Mos. R . 154 f.; Saalschtz, M. R . pp. 184, 278, 857).

] in order to be delivered from him , Xen. Anab . vii. 1. 4; Plat. Legg . ix. p. 868 D; Josephus, Antt . x. 6. 2, and elsewhere. The genitive might also stand alone, Thuc. iii. 63; Deu 11:16 , 237. 14, and elsewhere, and the passages in Kypke and Loesner. Settlement is to be conceived of as obtained by payment or by arrangement. Comp. Dem. 34:22.

] exactor , collector, bailiff. In Athens the collector of the court fees and fines was so called (Bckh, Staatshaush . I. pp. 167, 403; Hermann, Staatsalterth . 151. 3). The also is part of the imagery , without contemplating thereby any special interpretation (otherwise, the angels would have to be understood, Mat 13:41 f.).

. ] (Mar 12:42 ): to wit, of the debt sued for. But this terminus in the punitive condition depicted (in the Gehenna) is never attained. Comp. on Mat 18:34 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1532
JUDGING WHAT IS RIGHT

Luk 12:57. Why even of yourselves judge ye not what is right?

IT appears truly wonderful, that any who beheld the miracles of our blessed Lord should be able to resist the evidence which they afforded of his being the true Messiah. Our Lord appealed to them, that they could judge with some degree of certainty about the weather: if they saw a cloud coming from the west (the Mediterranean Sea), they judged it a prognostic of rain: and if the wind blew from the south (the Arabian Desert), they expected that heat would ensue: and in these things their expectations were, for the most part, realized. Yet, though they could thus discern, with some degree of precision, the face of the sky and of the earth, they could not discern the signs of that time [Note: ver. 5456.]; which were so clear, that it was scarcely possible to mistake them. Hence he reproved them, in the expostulation before us, Why even of yourselves judge ye not what is right?

Let me, from these words,

I.

Shew that man, though of himself he cannot find what is right, can yet form a good judgment of what is right, when once it is fairly proposed for his consideration

[Man, doubtless, could not of himself devise a way in which he might obtain reconciliation with God. This it was not within the reach of any finite capacity to conceive Nor could he tell how to render acceptable service to his God. The nature and extent of perfect holiness were far beyond the utmost stretch of his imagination
But when God had revealed a way of salvation for man through the mediation of his only-begotten Son, and through the operation of his blessed Spirit, man, though he could not comprehend such a mystery, must say at once, This, if true, is worthy of God, and fully adequate to the necessities of man: and the more deeply he considered it, the more fully would this conviction flash upon his mind. He would say, I can never atone for one sin; but here is a sufficient atonement for the sins of the whole world. I can never work out a righteousness wherein to appear before God; but here, in the obedience of my incarnate God, I see a perfect righteousness, clothed in which, I may stand before God without spot or blemish. I can never restore to my soul that likeness to God, in which it was at first created; but the Holy Spirit, the Third Person in the ever-blessed Trinity, is able to effect it, and to transform me into the Divine image in righteousness and true holiness. I see then, that, supposing this revelation to be from God, there is in the salvation there proposed, a suitableness, and a sufficiency, that commends it to my judgment, and must for ever endear it to my soul.

In answer to this, that affirmation of Scripture may be adduced, The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned [Note: 1Co 2:14.]. But this is not owing to his incapacity to judge, provided he would judge with candour; but to his prejudices and passions, which pervert his judgment: for, of those who believe not, it is said, The god of this world hath blinded their eyes, through the instrumentality of their own prejudices and passions, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them [Note: 2Co 4:4.]. Hence the rejection of the Gospel is always represented as aggravating the guilt of persons, who would have had, comparatively, no sin, if they had not heard it [Note: Joh 15:22.]. And hence was that solemn warning given, This is the condemnation, that light is come into the world; and men loved darkness rather than light, because their deeds were evil [Note: Joh 3:19.]. Light would commend itself to men, if they would but open their eyes to behold it: but they choose to shut their eyes, and therefore are fully responsible for the incapacity which they wantonly and perversely bring upon themselves.]

This point being proved, I will now,

II.

Address to you the expostulation which is founded on that hypothesis

Why even of yourselves judge ye not what is right,

1.

In reference to the sentiments ye shall embrace?

[You have heard, times without number, the mystery of redemption set before you: and you are no strangers to the absurd ways of salvation proposed by an ignorant and ungodly world. And can you halt between these two opinions? Can you see in mans righteousness any thing that can be compared with Christs perfect righteousness, so as to doubt on which you shall rely for acceptance with God? Compare the two ways of salvation with the Scriptures of truth: Can you doubt which of the two is revealed there? which of the two appears more suited to the justice and holiness of God? which more suited to the necessities of fallen man? Why of yourselves judge ye not what is right? Is it any thing short of madness to reject that which God the Father has devised, and God the Son has wrought, and God the Holy Spirit has revealed; and to rest satisfied with the unauthorized surmises of short-sighted man? ]

2.

In reference to the conduct ye shall pursue?

[You are taught to give up yourselves as living sacrifices to your God, and to aspire after perfection both of heart and life [Note: 2Co 13:9]. On the other hand, the world tells you, that this is all enthusiasm, and that a mere form of godliness will suffice. Well: Are ye at a loss to judge which is the better way? Let any one tell you, that you may win a race, or gain a victory, by sitting still; or that, if you take one step forward daily and another backward, you will as certainly arrive at your journeys end, as if you were pressing forward daily without any intermission: you would find no difficulty in forming a judgment on those subjects. How, then, can you, for a moment, suppose lukewarmness to be the proper frame of a Christian? or that, whilst indulging it, you have any prospect of bearing off the prize of victory, even eternal life? If you can entertain no doubt of what is required for the attainment of temporal things, how can you hesitate in relation to heavenly things? But turn to the Scriptures: see what they prescribe. See what was the course of the holy men of old, Prophets, Apostles, and the primitive saints: or think what you will wish you had done, the very moment you open your eyes in the eternal world. Judge thus; and you cannot hesitate to declare which is right; the advice that urges you to give yourselves wholly to these things, or that which teaches you to be satisfied with outward forms and partial attainments ]

Address
1.

Those who exercise no judgment at all

[You will bitterly regret this supineness at last ]

2.

Those who act not in accordance with their judgment

[Your guilt is still more aggravated. The man who knew his lords will, and did it not, will be beaten with many stripes. Better would it have been for you never to have heard the Gospel at all. The condemnation of Sodom and Gomorrha will be less severe than yours ]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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?

Ver. 57. Yea, and why even of yourselves ] By consulting with your own consciences, which would, if rightly dealt with, tell you, that I am that Messiah you have so long looked for.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

57. ] In what follows, our Lord takes occasion from the request about the inheritance , which had begun this discourse, to pass to infinitely more solemn matters. There is, I think, no denying that the . and the . have a reference to that request, in the ability and duty of every man to ‘judge what is right:’ but the sense of the words far outruns that reference, and treats of loftier things. ‘ Why do ye not discern of yourselves your true state that which is just the justice of your case as before God? You are going (the course of your life is the journey) with your adversary (the just and holy law of God) before the magistrate (God Himself); therefore by the way take pains ( ., da operam a Latinism: there is no reference to interest of money, as Thl., who also has the other interpretation, supposes) to be delivered from him (by repentance, and faith in the Son of God, see Psa 2:12 ), lest he drag thee to the judge ( who adjudges the case and inflicts the fine; that is, the Son, to whom all judgment is committed), and the judge deliver thee to the exactor (see Mat 13:41 ), and the exactor cast thee into prison ’ (ditto, Luk 12:42 ).

Fuente: Henry Alford’s Greek Testament

Luk 12:57 . , from or of yourselves ( sua sponte , Palairet); without needing any one to tell you the right; implying that the persons addressed were destitute of the average moral insight ( cf. Luk 21:30 ).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 12:57-59

57″And why do you not even on your own initiative judge what is right? 58For while you are going with your opponent to appear before the magistrate, on your way there make an effort to settle with him, so that he may not drag you before the judge, and the judge turn you over to the officer, and the officer throw you into prison. 59I say to you, you will not get out of there until you have paid the very last cent.”

Luk 12:57-59 This is paralleled in Mat 5:25-26. This brief teaching fits the general topic of eschatological judgment, but it does not fit well into this context. Luke is selecting, arranging, and adapting Jesus’ words from

1. Mark

2. Quell

3. his unique sources (cf. Luk 1:1-4)

4. Paul

The Gospels are not chronological, sequential, cause-and-effect biographies. They are targeted, evangelistic tracts (see Fee and Stuart, How To Read the Bible For All Its Worth pp. 127-148).

Luk 12:59 “cent” This is the term lepton. It was the smallest Jewish coin and was made of copper (cf. Mar 12:42). It was worth about 1/64 of a denarius. See Special Topic: Coins in Use in Palestine in Jesus’ Day at Luk 15:8.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

judge ye, &c. Found in an inscriptionat Amorgus, as pronouncing a just judgment, anticipating Luk 12:58.

Fuente: Companion Bible Notes, Appendices and Graphics

57.] In what follows, our Lord takes occasion from the request about the inheritance, which had begun this discourse, to pass to infinitely more solemn matters. There is, I think, no denying that the . and the . have a reference to that request, in the ability and duty of every man to judge what is right:-but the sense of the words far outruns that reference, and treats of loftier things. Why do ye not discern of yourselves your true state-that which is just-the justice of your case as before God? You are going (the course of your life is the journey) with your adversary (the just and holy law of God) before the magistrate (God Himself); therefore by the way take pains ( ., da operam-a Latinism: there is no reference to interest of money, as Thl.,-who also has the other interpretation,-supposes) to be delivered from him (by repentance, and faith in the Son of God, see Psa 2:12), lest he drag thee to the judge (-who adjudges the case and inflicts the fine; that is, the Son, to whom all judgment is committed), and the judge deliver thee to the exactor (see Mat 13:41), and the exactor cast thee into prison (ditto, Luk 12:42).

Fuente: The Greek Testament

Luk 12:57. [, but) What precedes has respect to faith; but what is here treated of has respect to love. The matters which are set forth in this place ought to be accounted of the greatest importance, inasmuch as out of the whole range of whatever is just, this one thing alone is mentioned to the people by Jesus.-V. g.]- ) of your own accord, even without signs, and irrespective of the consideration of this present time. So , ch. Luk 21:30. Comp. Mat 16:3, note. [Or else the phrase, , expresses this: Before that the Judge pronounces sentence, and the matter become known to you, to your cost, from some other quarter (than by yourselves settling the matter in dispute). Often one, when admonished as to what is just or unjust, is compelled thereby to perceive the s truth. But it would be better for him to infer it of himself. Nabal came to know subsequently, when taught it, in what way he ought to have received and entertained David; but previously he neglected to use reflection.-V. g.]- ) what is true and just, and conducive to true peace; Luk 12:58, with which comp. Luk 12:51 and Luk 12:13 as to the quarrel between the brothers. The kingdom of Christ is a kingdom of justice [righteousness: Heb 1:8-9; Psa 45:6-7].

58., for) , for, is often employed where the discussion follows the proposition [statement of subject].-, goest) although against thy will.-, adversary) the plaintiff, to whom thou art bound to repay the debt, Luk 12:59.-, prince) the judge [or magistrate].-, to be delivered) by any negotiation, or on any condition whatever. A friendly compromise is wont to be recommended, even in civil cases. This is a favourable (agreeable) kind of division.[125]-, hurry thee off by force [hale thee]) The power of the offended party is great: so much so, as sometimes to snap asunder the tie which binds the soul to the body.[126]- , to the officer who exacts what is due) the avenger or executioner. Satan himself is a party in the action (plaintiff), not an executioner.[127][128]

[125] Luk 12:51. The parting asunder, by a compromise and reconciliation, of those who meet for litigation, is a good kind of .-ED. and TRANSL.

[126] i.e. The violence of a quarrel sometimes hastens the death of the delinquent through fear and chagrin.-ED. and TRANSL.

[127] Reus, non executor. Rev 12:10; Job 1:9; Job 2:5; Zec 3:1. Perhaps Beng, however, means by reus, Satan is himself a condemned criminal. 2Pe 2:4; Jud 1:6.-ED. and TRANSL.

[128] Bengel, J. A. (1860). Vol. 2: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (A. R. Fausset, Trans.) (1-116). Edinburgh: T&T Clark.

Fuente: Gnomon of the New Testament

Deu 32:29, Mat 15:10-14, Mat 21:21, Mat 21:32, Act 2:40, Act 13:26-38, 1Co 11:14

Reciprocal: 1Ch 12:32 – understanding of the times Ecc 8:5 – a wise Mat 23:1 – General Joh 1:46 – Come Rom 14:13 – but 1Co 11:13 – General 1Th 5:21 – Prove 1Jo 4:1 – try

Fuente: The Treasury of Scripture Knowledge

7

Right is from DIKAIOS and Thayer’s definition at this place is, “rendering to each his due; passing Just judgment on others.” Robinson gives virtually the same definition. The verse reflects on the three preceding this one. If they would treat the teaching of the Scripture with the same reasoning and fairness they did the weather signs, they would be able of themselves to decide their duty without any miraculous signs from Jesus.

Fuente: Combined Bible Commentary

Luk 12:57. And why, etc. A further reproach for want of knowledge of personal duty, which involved great want of prudence (Luk 12:58-59).

Even of yourselves. Either independently of their teachers, or independently of the plain signs of the times.

What is right, namely repentance, as appears from the figure which follows. They ought not only to have discerned the coming of the Messiah, but thus prepared for it. Want of discernment in regard to Gods dealings (this time) usually involves ignorance and neglect of personal duty.

Fuente: A Popular Commentary on the New Testament

Luk 12:57. Why even of yourselves Without any external sign; judge ye not what is right? Why do ye not discern and acknowledge the intrinsic excellence of my doctrine, and gather from such obvious promises how you ought to receive it, and behave toward me? The prediction of the coming of the Son of man, to punish the Jews for their perfidy and rebellion, was a loud call to a national repentance. Wherefore, as the improvement of that prediction, he exhorted them to a speedy reformation, telling them that common sense, with a very small degree of reflection, would point it out to them as the very best thing they could do for averting the impending judgments of God.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

12:57 {15} Yea, and why even of yourselves judge ye not what is right?

(15) Men that are blinded with the love of themselves, and therefore are detestable and stubborn, will bear the punishment of their folly.

Fuente: Geneva Bible Notes

Jesus urged His hearers to come to a decision before it was too late (cf. Mat 5:25-26). They needed to judge what was right and to believe on Jesus before God judged them and condemned them for their unbelief. Jesus reminded them of the wisdom of settling their disputes with one another before they went to court and a judge made the decision for them (cf. 1Co 6:1-11). The result of not settling out of court might be condemnation and confinement in a Roman debtors prison from which they could not escape easily. Jesus’ point was that the unbelievers in the crowd needed to get things right with their adversary (Jesus) before the judge (God) sent them to prison (hell).

The fact that Jesus presented the person in the illustration as escaping from prison by paying his debt does not mean people can escape from hell by paying their way out. This false interpretation might lead one to pay money to the church to get his or her friends and or relatives out of hell. Elsewhere Jesus taught that hell is a place of eternal torment from which no one can escape (Dan 12:2; Mat 25:46; Joh 5:29; Act 24:15). Jesus probably did not say the person in prison in His illustration had to stay there forever because in the prison in His illustration one could get out if he paid his debt. The parallels between divine judgment and the human judgment that Jesus described in His illustration are not exact.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)