Exegetical and Hermeneutical Commentary of Luke 12:58
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.
58. When thou goest ] Rather, For as thou goest. Our translators omitted the “for” probably because they could not see the connexion. It seems however to be this. ‘For this is your clear duty, to reconcile yourselves with God, as you would with one whom you had alienated, before the otherwise inevitable consequences ensue.’
with thine adversary ] This is a parable. If you had wronged a man it would be obviously wise to avert the consequences of your wrongdoing before it became too late. Even so must you act towards God. To press the details is obviously false theology. “Theologia parabolica non est argumentativa.” Here again St Matthew quotes the parable in a slightly different connexion (Luk 5:25-26) to teach that love and forgiveness to man are an indispensable condition of forgiveness from God.
give diligence ] A curious Latinism, da operam.
to the officer
Fuente: The Cambridge Bible for Schools and Colleges
See the notes at Mat 5:25-26.
Fuente: Albert Barnes’ Notes on the Bible
Luk 12:58-59
When thou goest with thine adversary
Agreeing with the adversary
This solemn exhortation of our Lords may be viewed in different points of light, as intended to subserve various purposes, both in civil and religious life.
1. It may refer to the case of debtor and creditor If in a way of trade, or for the support of ourselves and families, we owe anything to any man, the debt ought to be honourably paid, or at least compounded to the satisfaction of the creditor, lest, if he proceed to extremities, we suffer by our delays, and fall victims to our own stubbornness and obstinacy. The apostles command is, that we Should owe no man anything, but love one another, and render to all their dues.
2. The text may refer to persons offended and injured, and those especially on whom the offence or injury may justly be charged.
3. If not originally intended, the text may at least be applied to the case of a sinner, who is exposed to the displeasure of an offended and justly incensed God.
I. Observe WHAT IS IMPLIED IN OUR AGREEING WITH OUR OFFENDED MAKER, CONSIDERED UNDER THE IDEA OF AN ADVERSARY.
1. In order to our coming to an agreement with our holy and righteous Adversary, we must be thoroughly sensible of our alienation from God, of the enmity of our hearts against Him, and be led to view with deep distress the breach and the separation which sin has made. Mourning and humiliation are the forerunners of joy and exaltation, and a lively hope arises out of holy despair.
2. Being thus awakened and convinced, the eye of faith must be directed to the Saviour, who is the great peace-maker betwixt God and us. Jesus is both the wisdom of God, and the power of God, the man of His right hand, whom He hath made strong for Himself. Hence the language of God to the sinner is, Let him take hold of My strength, that he may make peace with Me; and he shall make peace with Me (Isa 27:5).
3. The eye of faith being fixed upon the Saviour, as the only medium of reconciliation, we must next implore forgiveness and acceptance in the sight of God.
II. CONSIDER THE TIME AND MANNER IN WHICH WE ARE REQUIRED TO AGREE WITH OUR ALMIGHTY AND RIGHTEOUS ADVERSARY.
1. It must be done quickly, without delay, and whilst thou art in the way with Him. The utmost solicitude is required in a matter of such high importance.
2. Reconciliation with God must be sought immediately; because the present opportunity is the most favourable. Now thou art in the way with Him, in the way of obtaining mercy, and of finding favour in His sight. Now that He affords us means of grace, and especially when He gives us a disposition to improve them, it becomes us to hearken to the first calls of His Word, and fall in with the first motions of His Spirit.
III. Briefly notice THE MOTIVES BY WHICH THE EXHORTATION IS ENFORCED.
1. If this agreement be not speedily effected; He that was an adversary will remain an adversary still; and of all enemies God is the most powerful, and the most dreadful. In His favour is life, and His loving-kindness is better than life; His displeasure therefore is worse than death, even in its most hideous and terrific forms.
2. This awful Adversary will deliver over the incorrigible to the Judge, to whom all judgment is committed, and whose office it is to pass the final and irrevocable sentence. Before Him shall be gathered all nations, and we must all appear before the judgment-seat of Christ, to receive according to the deeds done in the body, whether they be good or whether they be evil. Our God shall come, and shall not keep silence: a fire shall devour before Him, and it shall be very tempestuous round about Him.
3. The Judge having passed sentence on the offender, will deliver him to the officer whose business it is to carry the sentence into full effect. In the last great day the angels will be employed in gathering together the elect from the four winds of heaven, in gathering the wheat into the garner, and binding up the tares in bundles to burn them with unquenchable fire.
4. The officer will cast into prison, where the evil angels are already reserved in chains of darkness unto the judgment of the great day, and where the disembodied spirits of wicked men are still waiting their final Jud 1:6; 1Pe 3:19). (B. Beddome, M. A.)
The controversy between man and God
Here is a high controversy between man and God. This is not one of those disputes in which plaintiff and defendant are working one against the other with all those subtleties and chicaneries which, in the hands of ingenious advocates, can place the best rights in peril. The court is one in which every one of us is quite sure of justice, and nevertheless in which every one of us is quite sure of condemnation. Come, and let us weigh well the excellence of the counsel which would urge us to an immediate endeavour to the settlement of our quarrel, and that, too, on the principle that if our adversary once bring us before the judge there will be no alternative to our being cast into prison, and our remaining there till we have paid the last mite. Now, when you have once given a spiritual character to the passage before us–when, that is, you have abstracted your thoughts from litigation in a mere human court, and settled that our Lord was speaking of a controversy between man and God–it will become evident that our text announces the chief truths both of the law and of the gospel; of the law which brings us in as guilty, of the gospel which proposes to us a method of deliverance from our adversary whilst we are yet in the way. The position of every one of us–whether he be duly alive to it or not–is that position which gives him God for his adversary. But, still further, he is actually on the way with this adversary–on the road with him, to bring the cause before the magistrate. For this of which we affirm that it could hardly take place, except the party were all awake to his condition of having some cause about to come on at a human tribunal, holds good of every living man who (whether he heed it or not) is daily drawing nearer to the judgment-seat of Christ. So that there is the most thorough accuracy in the description of our text, when applied without exception to every child of man. It is not in this life that he will be brought to that trial by which his state for eternity shall be unalterably fixed; but he is on his way to the trial. Let him walk what path he will out of the many which present themselves to the steps of wandering man, it is a path which inevitably conducts him direct to the court and to the bar. He may swerve from all that is right; he may change the precise line, and be continually deviating to the one side or the other; but he is always advancing to the dreaded tribunal, where on His throne of light sits the anointed Judge of humankind; for there is no escape from this universal enactment–It is appointed unto men once to die, but after this the judgment. Neither in all these wanderings–wanderings which must lead to the same termination–is there any escaping, even for a solitary moment, from the adversary whom our sins have called up. Go what winding or intricate way you may towards the court in which you have been cited to appear, as though it were your own shadow inseparable from you whilst there is nothing to interrupt the fierce blaze of the sun, the adversary is with you that you may not suddenly make your way to the bar, and there find no accuser. Oh, awful condition of every one of us l And we cannot forbear from dwelling for a moment on one peculiar word in the text, the peculiarity of which may have escaped your attention; that is, the word hale. Lest he hale thee to the judge. The word implies the being dragged violently, by main force. Up to this word the description is almost that of two parties, who though they have a dispute are walking quietly together, as if they had agreed to refer it to the judge, and to abstain in the meanwhile from any altercation. There is no evidence of anything like struggle between the two; the accuser is using no violence with the accused. But at this word there passes a total change over the picture; as though on the very threshold of the judgment-hall, just when the two were about to enter, the accused drew affrightedly back–made desperate resistance–but seized as in an iron grasp by his accuser, were thrown down before the judge. May not this indicate what otherwise we have no means of positively asserting–that often at the very last moment of a life of worldliness and indifference; aye, and when, so far as bystanders can judge, the departing man is going off the scene without a fear and without a struggle, there is an awful trepidation and repugnance–the soul being roused into a sense of its tremendous position, shrinking back as though it would find some mode of escape, and passionately pleading if but for an hours delay. Such an expression would seem to admit us as spectators of the final fearful struggle, exhibit to us, whilst there is externally every appearance of quietness, that shuddering attempt at retreat when retreat is impossible, which must prove beyond all power of description, what a tremendous thing it would be the being found unprepared to die. If anything can make you dread the being unprepared to die, it is that. If anything can scatter the delusion which is often caused by the apparent composedness of the dying, though they have lived careless of religion, it is that. You may not mind the having your adversary always at your side; you may walk as unconcerned as though you were not thus compassed, until–ah! until the foot is on the threshold of the court, and then–O God, look graciously upon us, and spare us the ever knowing the grief, the strife, the more than mortal agony, which make up the one expression hale thee to the judge. But is there, then, no possibility of escape for the accused, if he once come with his accuser before the judgment-seat? Evidently not. The whole stress of our Lords representation lies upon this. Without giving any reasons for the fact, it is assumed as incontrovertible. You are exhorted, you observe, to give diligence as thou art in the way; it being most distinctly implied that there is no place for diligence afterwards. But how long shall we be in the way ? I know not where this mysterious threshold is; I know only that it may be everywhere. The man who is standing at my side one instant may have crossed it the next. One finds it in the crowded street; another on the solitary mountain; a third upon the waters. This man reaches it after years and years of painful walking; that whilst his step has lost nothing of its youthful spring. Where is this mysterious threshold; where the precincts of this terrible court? Anywhere-everywhere! Then is only for this one moment that we can pronounce ourselves in the way. (H. Melvill, B. D.)
Lessons
Note here–
1. That God and man were once friends.
2. That God and man are now adversaries.
3. That man, and not God, is averse to reconciliation and agreement.
4. That it is the wisdom, the duty, and interest of fallen man, speedily to accept of terms of peace and reconciliation with God.
5. That an eternal prison will be their portion who die in their enmity against God. (W. Burkitt.)
Fatal result of delaying to come to agreement
William III. made proclamation when there was a revolution in the north of Scotland, that all who came and took the oath of allegiance by the 31st of December should be pardoned. Mac Inn, a chieftain of a prominent clan, resolved to return with the rest of the rebels, but had some pride in being the very last one that should take the oath. He consequently postponed starting for this purpose until two days before the expiration of the term. A snow-storm impeded his way, and before he got up to take the oath and receive a pardon from the throne, the time was up and past. While the others were set free, Mac Inn was miserably put to death. In like manner, some of you are in prospect of losing for ever the amnesty of the gospel. He started too late and arrived too late. Many of you are going to be for ever too late. Remember the mistake of Mac Inn! (Dr. Talmage.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 58. When thou goest with thine adversary] This and the next verse are a part of our Lord’s sermon upon the mount. See them explained Mt 5:25-26. St. Luke is very particular in collecting and relating every word and action of our blessed Lord, but seldom gives them in the order of time in which they were spoken or done. See the Preface to this Gospel.
Give diligence] , Give labour, do every thing in thy power to get free before a suit commences.
The officer] properly signifies such an officer as was appointed to levy the fines imposed by the law for a violation of any of its precepts. See Kypke.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
58. When thou goest, &c.(Seeon Mt 5:25, 26). The urgency ofthe case with them, and the necessity, for their own safety, ofimmediate decision, was the object of these striking words.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When thou goest with thine adversary,…. The creditor, as the Persic version, and who is the prosecutor, that has commenced a suit of law against another, in order to obtain his right: for Christ is here speaking of a bad man, that will not pay his just debts, so that his creditor is obliged to prosecute him, and have him to the
magistrate; ruler, or prince; the Nasi, or prince of the sanhedrim, who sat as judge there: as thou art in the way; going along with the creditor, or prosecutor, to the court of judicature;
give diligence that thou mayest be delivered from him. The Persic version renders it, “give him the money”; and the Arabic version, “give what thou owest”; and the Syriac version, “give the gain”; or pay the interest, about which the dispute is, and so escape out of his hands; lest when the matter is brought into court, sentence should be given, to pay both interest and principal, with all costs and charges; or however, make up matters with him, satisfy him in some way or other, before things are brought to an extremity:
lest he hale thee to the judge; the same that is called the magistrate, or prince before, that sits chief upon the bench, hears and tries causes, and passes sentence:
and the judge deliver thee to the officer: who upon hearing the matter in difference, and giving the cause against the defendant, and for the prosecutor, delivers the debtor into the hands of a proper officer, in order to commit him to prison: the word rendered “officer”, signifies an exactor of debts, or fines, and was one that obliged such as were cast, to do what the judge appointed to be done: in the Septuagint on Isa 3:12 it answers to an “oppressor”; and such men were wont to use rigour, to bring persons to the payment of their debts, or fines:
and the officer cast thee into prison; which he had power to do, when committed into his hands by the judge, in case the sentence pronounced was not immediately complied with; [See comments on Mt 5:25].
Fuente: John Gill’s Exposition of the Entire Bible
Give diligence to be quit of him ( ‘ ). Second aorist active imperative from . , perfect passive infinitive of an old verb common, but only twice in the N.T. (here and Ac 19:12). Used here in a legal sense and the tense emphasizes a state of completion, to be rid of him for good.
Hale thee (). Drag down forcibly, old verb, only here in the N.T.
To the officer ( ). The doer, the proctor, the exactor of fines, the executor of punishment. Old word, only here in the N.T.
Fuente: Robertson’s Word Pictures in the New Testament
When thou goest [ ] . The A. V. does not translate gar, for. Rev., correctly, for as thou art going. Their own judgment should show them the necessity of repentance toward God; and this duty is urged under the figure of a debtor who meets his creditor in the way, and whose best policy it is to make terms on the spot.
As thou art in the way. Emphatic, standing first in the Greek order : “On the way give diligence.”
Hale [] . Drag. Compare haul. Only here in New Testament.
Officer [] . From prassw, to effect or accomplish; to bring things to an issue, and hence to exact. The name praktor was given at Athens to an officer charged with the collection of taxes; hence an exactor, as Rev., in margin. Only here in New Testament.
Mite [] . See on Mr 12:42.
Fuente: Vincent’s Word Studies in the New Testament
1) “When thou goest,” (hos gar hupageis) “For as you go,” as an individual, personally. When you go forth, Pro 17:14.
2) “With thine adversary to the magistrate.” (meta tou antidikou sou ep’ archonta) “With your adversary to a ruler, an officer,” while you and your adversary are at odds, in conflict, disagreement with each other, over civil matters, Mat 5:25; Pro 25:8-9.
3) “As thou art in the way,” (en te hodo) “In the way, the journey,” to the officer or magistrate, to file charges or complaints, before further, added time and expense is incurred, in payment of a debt, Mat 5:25.
4) “Give diligence that thou mayest be delivered from him;” (dos ergasian apellachthai ap’ autou) “Take precautionary pains to be rid, released, or delivered from him,” from civil confrontation with him publicly, Pro 25:8. Use as much prudence in religious matters as you do in matters of civil litigation, is the idea, the charge of our Lord, 1Co 6:1-8.
5) “Lest he hale thee to the judge,” (mepote katasure se pros ton kriten) “Lest he drag you directly to the judge,” Pro 25:8. Settle your controversy as Christians, out of the courts, if at all possible, Psa 32:6; Isa 55:6.
6) “And the judge deliver thee to the officer,” (kai ho krites se patedosei to parkori) “And the judge will deliver you to the usher-officer,” or transfer officer, who compelled payment of a debt, Pro 25:10.
7) “And the officer cast thee Into prison.” (kai ho praktor se balei eis phulaken) “And the transfer or usher-officer will cast you into prison,” to await trial, or satisfaction of the claim against you, Mat 5:25; Seek reconciliation before the court hour of judgment, for the accuser, the devil will be there, and there, cold judgment by a fallible judge will be meted out.
Fuente: Garner-Howes Baptist Commentary
(58) When thou goest with thine adversary. . . .Better, with all the MSS., For as thou goest. . . . The conjunction would seem to have been omitted by the translators because they did not see the sequence of thought implied in it. There is, indeed, something at first strangely abrupt in this reproduction of what had appeared in the Sermon on the Mount as part of our Lords teaching as to the true meaning of the command Thou shalt not kill. (See Note on Mat. 5:25.) There the words are spoken at once of earthly adversaries and magistrates and of the great Judge of all. Is it so in this place also? Is this the just judgment to which Luk. 12:57 referred, in contrast with the prevailing bitterness and hardness of men in the quarrels brought on chiefly by their greed of gain? The answer to the question is found in accepting, as before, both the literal meaning and that of which it becomes a parable, with, perhaps, a greater stress than before on the spiritual aspect of the words. Our Lord is speaking to the people; there has been no immediate reference, as before, to the Sixth Commandment. His teaching has taken a wider range, and the old words, as it were, come back, with every point of the parable brought into full clearness. The adversary is the Law that accuses them (Joh. 5:45); the judge is none other than the Judge of all the earth; and then all follows in due order as before.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
IX. Importance of decision in view of the final judgment decision, Luk 12:58-59.
See notes on Mat 5:25-26.
Let the reader grasp as an entire unit the Sermon to the Myriads, (embracing this whole chapter,) and he will find one thought pervading it: namely, decision for Christ, as against his adversaries and in view of the judgment day.
Fuente: Whedon’s Commentary on the Old and New Testaments
“For as you are going with your adversary before the magistrate, on the way give diligence to be quit of him, lest haply he drag you to the judge, and the judge shall deliver you to the officer, and the officer shall cast you into prison.”
He depicts their response to Him in terms of debtors who are in danger of being dragged before pagan courts where they will be shown no mercy, and it because they have refused to seek conciliation with their creditors. If only they had put in some kind of effort and admitted their debt, and had come to some kind of agreement with their creditor before they came in front of the magistrate all would have been well, and arbitration before a Rabbi might well then have solved the problem. Israelite law was notoriously favourable towards debtors (Deu 15:1-9). But if they do not then they may be dragged before a civil court, and once they reach the civil courts, (because by their refusal to conciliate they have in essence rejected God’s word as the measure by which to be judged and can no longer look to it), they will experience the courts full severity. It is clear that the creditor has chosen this approach as being more effective, for both methods were available in the Palestine of that day. The result will be that the whole process of the civil law will go into motion and they will end up in prison. By his obstinacy in refusing to be reconciled the debtor has put himself beyond mercy. The ‘magistrate’ is the court official who introduces the case, the ‘judge’ is the one officially appointed to give the verdict, ‘the officer’ is the gaoler who seals their fate.
In the same way if only they will come to agreement with Him before Judgment Day comes, then they will save themselves from having judgment made against them there. But if they refuse they simply bring on themselves their own fate.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 12:58. When thou goest, &c. As you are going with your adversary to the governor, endeavour to satisfy him, and get your discharge while you are in the way; lest he carry you by force before the judge, &c. We are all on our way to judgment; we might therefore see the necessity of being reconciled to our adversary, even the great God; through the Blood of the covenant. For he must be our adversary, aslongaswecontinueinwilful disobedience. His justice has claims, which nothing without this reconciliation to him in the true spirit of penitence can satisfy. See the note on Mat 5:25.
Inferences drawn from the parable of the rich fool. Luk 12:15-21.From this striking parable before us, particularly as explained in the note on Luk 12:16 we may easily collect what are the dangerous circumstances attending riches, which make them often prove so fatal to their owners; namely, that they beget an irreligious confidence and presumption in the heart of man, inclining him to forget God who formed him. A sense of want brings constant remembrance of our dependence, and is ever calling us to look up to him, upon whose mercy and goodness we exist.
A life spent in difficulties, and supported beyond all the reasonable hopes of narrow circumstances, suggests to us every moment, if we have any grace, how wonderfully God has brought us on our way, when we had neither staff, nor shoes, nor money in our scrip. These are the obvious thoughts and suggestions of poverty, to a soul that has any true knowledge of religion: but the man who lives in the midst of plenty, and fears no want, is not apt to think often of the need he has to be assisted. He that remembers nothing, but that his large estate has ever supplied both his necessities and superfluities, will hardly reflect farther, so as to come to an acknowledgment that God has ever been his stay from his mother’s womb. This is the common case of riches; they steal the heart from God, and render it insensible to the duties of religion, by destroying that grand principle of religionthe sense of our dependence on the providence and care of Heaven; and this it was which made our Lord cry out, How hardly shall a rich man enter into the kingdom of heaven?
It is this irreligiousness of mind, this disregard to God, and every thing that is good, which are the too common companions of a plentiful fortune, that have made riches to be so severely spoken of in scripture. In the parable of the rich man and Lazarus, it is not easy to find upon what account the rich man was condemned, as the case is generally supposed to be stated. The rich man is said to be clothed in purple and fine linen, and to fare sumptuously every day. He was not covetous, it seems; he lived, as the world speaks, answerably to his fortune. His life is represented as a scene of ease and pleasure; but is not taxed with any notable vice or enormity. But was he not, you will say, uncharitable? For poor Lazarus lay at his door, desiring the crumbs that fell from his table. This circumstance rather shews that the poor used to be fed at his door. Had the intent of the parable been to have represented the rich man as hard to the poor, would it not have been said, that his servant drove away the poet from his door, or at least when they came, that they were sent empty away? Neither of these, however, is said; but Lazarus is represented as feeding upon the crumbs of the rich man’s table.
And this is the image given us of their different conditions in this world. The rich man sat down to a sumptuous table: the poor man was glad to feed upon the crumbs and scraps which fell from it. The end of these men is well known; Lazarus was carried by angels into Abraham’s bosom; the rich man was tormented in hell-flames!
What then does the parable teach us?It represents to us the dangerous state of great men, who live without the fear or love of God in their hearts; and the much happier condition of the poor, who have their share of misery in this world, when it proves a means of leading them to glory and immortality hereafter.
If we look forward, we shall see that this is the true aim of the parable: when the rich man applies to Abraham for relief, and finds none, he then petitions for his brethren, that they might be warned against the danger that hung over their heads,against coming into the same sad situation with himself. Here we may well imagine that he would desire they should be particularly warned against those crimes, which had proved his ruin; but of this nothing is said: he only desires that Lazarus might go, in quality of a prophet, and terrify the reality of a future state; which plainly shews, that his condemnation was the effect of irreligion and unbelief, rather than of intemperance or uncharitableness. He lived at ease, and God was not in all his thoughts. To his request Abraham replies, they have Moses and the prophets, let them hear them; shewing us again, that the fault of these rich men was contempt of the prophets, and irreligion. The rich man tacitly owns this contempt, both for himself and brethren, by saying, Nay, but if one went from the dead, they will repent; which was confessing that they had not reverence enough for Moses and the prophets, to repent upon their authority and admonition; but wanted some greater motive, which he thought might be found in the appearance of one coming from the grave, or from the other world. From these circumstances, it is evident, that the purport of this parable, is well as of that in the above chapter, is not to represent to us the heinousness of any one particular crime, for which the rich man suffered, but to shew how fatally riches influence the mind to irreligion, and make men forget God; while the poor, living in continual want, are likely (but all good is through the grace of God) to have a deep sense of their dependence, and in all their distress to look up to him, of whom cometh their salvation. This sense of dependence, through divine grace, creates in the poor man a fear to offend, and a desire to please; while the rich man, wanting, as he thinks, nothing from God, has no desire to court his favour; but grows negligent and remiss in all the parts of religion, whence it is a very easy step to infidelity.
It is from these considerations that the love of the world is said in scripture to be enmity with God. And therefore, the love of the world which is enmity with God, is not to be expounded by covetousness, or uncharitableness, or any other particular vice. When applied to a rich man, it denotes his whole temper and disposition,the habit of the mind, which originates with the natural depravity of man, and grows up out of a plentiful estate: and this situation of life is very commonly characterized by enmity with God; inclining men, not only to disobey his commands, but, as far as in them lies, to throw him out of the world, and to depose him from the throne of heaven.
Thus we see plainly what it is that makes wealth to be so dangerous a possession; namely, because it is the rival of God in the heart: and if it once get possession of the mind, it will expel all trust and confidence in God, all regard to faith and religion; for, as our Lord elsewhere speaks without a parable, ye cannot serve God and mammon.
Hence then we may learn, where the rich man ought to place his guard: if he be not covetous or uncharitable, if he be not luxurious and intemperate, so far it is well. But above all, let him take heed, that the pride and insolence of mind too common in plentiful circumstances, grow not upon him; the pride, I mean, of self-sufficiency, as if he were able to guide and to guard himself through the world, and had not so much need of the care of God over him, as the poor who enjoy nothing. Let him learn to know, that in riches is no security; and that he wants the protection of heaven as much as the poorest wretch in the world. A rich man, who through grace has this sense as he ought to have it, will in consequence have the other virtues proper to his state: he will be gentle, affable, kind, and charitable; and his spirit, in the height of fortune, will be adorned with the meekness of the gospel of Christ.
A man, who duly considers these truths, and on whose heart, through grace, they are deeply written, will learn entire submission to God in the highest fortune. Our Lord’s argument, Luk 12:23 will teach him the reasonableness of the duty: The life, says he, is more than meat, and the body is more than raiment. The utmost that riches can do, upon the largest concessions made to them, is, to provide food and raiment, and such like necessaries and conveniences of life. Put the case then, that by being matter of a great estate, you are master of food and raiment, and can have them in what quantity or quality you please:what then? Have you less reason upon this account to depend upon God, and implore his aid? Consider a little, to what purpose serves food?Is it not for the support of life?But can food ward off death? Are you, in all your plenty of provisions, one jot more secure against sickness, or any accident which may rob you of your life, than the poorest man? If this be the case, is it not very absurd to plume yourself, and think of security, because of your plenty, when life itself, which is more than meat, is still exposed, and for which you can have no security but in the goodness of God?
You have many changes of raiment, and the poor have only rags.But will the gout, or stone, or burning fever, pay such respect to fine clothes, as not to approach them? Will health, always attend upon gold lace and embroidery? If it will, you are right to multiply garments: but if, after all your care for raiment, you, as well as the beggar, must still depend upon God for health and strength of body,how ridiculous is the joy over many changes of garments! Is not the body more than raiment? Since then you must trust God for your life and strength, because they are things which no care of your own, no degree of wealth, can insure; had you not even as good trust him a little farther, and ease yourself of this unreasonable care for the things of life?
From these, and the like considerations, we may see, that dependence upon God,the great moral lesson inculcated by our Lord in the parable before us,is as much the rich man’s duty and interest, as it is the poor man’s: that to trust God, and rely upon his goodness, is to be rich towards God, and is that sort of riches which will make us easy and happy in this life, and glorious and ever-blessed in that which is to come. By these means we may, through divine grace, “so pass through things temporal, that we finally lose not the things eternal.”
REFLECTIONS.1st, Our Lord inculcated the same truths on different occasions. We need line upon line, and precept upon precept. A vast auditory was assembled; and, as he was ever ready to speak when they desired to hear, he took occasion,
1. To caution his disciples in public against that hypocrisy of the Pharisees, which he had just before so sharply rebuked in private. He calls it the leaven of the Pharisees. Their hearts, lips, and lives were wholly infested thereby: swoln with pride and self-importance, and soured with envy and malice, all their specious pretences to religion were but an abomination. Christ therefore warns his disciples to shun this hateful evil themselves, and not to be imposed upon by the fair professions of these designing men. And he urges, as a powerful argument, the sure detection of hypocrisy, either in this world, or in the day when the secrets of all hearts shall be revealed. Their most retired communications, even the whispers in a closet, must all shortly be proclaimed before the assembled world. How careful then need we be over every thought and word, considering that all-seeing and heart-searching God, with whom we have to do.
2. He charges them to be faithful to their trust, and never to suppress, through fear or shame, one tittle of their message; but what they have learned of him in private, that must they boldly and publicly declare in the face of all opposition. And to encourage them to approve their fidelity unshaken, he addresses them, [1.] As his friends, whom he dearly loved, and was able and willing to support under every trial. [2.] He lets them know, that the most inveterate malice of their foes can only reach the perishing body; they cannot touch the immortal soul. Better, therefore, infinitely better would it be for them, by a steady testimony of the truth, with divine fortitude to put their lives in their hands, and meet, if the Lord so permitted, the worst death their enemies could inflict; than by a cowardly silence, or suppression of the offensive doctrines of the gospel, to provoke a jealous God, whose wrath reaches, not only to the body, but to the soul sinking both into the flames of hell, and enduring to eternity. The fear of him should swallow up every other fear. [3.] That guardian Providence, which watches over and orders the most minute events, would take peculiar care of them. Not a sparrow is forgotten of God, or falls unnoticed: the very hairs of their head are numbered; their most invenomed foes cannot touch one of them without divine permission; therefore they need not fear what man can do unto them. [4.] According to their fidelity or unfaithfulness, so would they be owned or disowned by him at the last day. They who, fearless of reproach or suffering, dared make confession of him in the world, shall be with honour acknowledged as his disciples in the presence of angels at the resurrection of the just; while to decline bearing a testimony for him before men, to avoid loss or infamy, would infallibly provoke Jesus to renounce all relation to them, and expose them to shame, and contempt, and the sentence of eternal punishment, in the dreadful day of judgment. When we are tempted to be ashamed of or deny our profession, let us seriously remember this warning, and be wise. [5.] Blasphemy against the Holy Ghost, would expose those who committed it, to endless wrath. All the revilings now cast out against the Son of man in his state of humiliation, were within the reach of pardon; but after his ascension, and the descent of the Holy Ghost upon them, to ascribe the miracles the apostles should work in confirmation of the resurrection of Jesus, to diabolical agency, would be to resist the only remaining means of conviction, and must exclude such blasphemers from the possibility of repentance or forgiveness. [6.] In all emergencies, where they are called to answer before the tribunals of their persecutors, whether Jews or Gentiles, Christ undertakes to furnish them with a tongue, and wisdom which none of their adversaries shall be able to gainsay or resist. They need not take thought a moment what to speak in their own defence; the Holy Ghost should effectually furnish them with every thing proper for the occasion; and, with such encouragements before them, they may boldly go forth, and not fear.
2nd, We have,
1. The application made to Christ by one of the company, desiring him, as a person of authority, to interpose on his behalf with his brother, who either unjustly kept him out of his part of the inheritance, or being the elder, and having by law a double portion, this worldly-minded man would fain come in for an equal share.
2. Christ refuses to interpose. The exercise of temporal power and authority did not belong to that kingdom which he came to establish; nay, had he interfered, they would have perhaps made it a ground of accusation, and quarrelled with him for daring to make himself a ruler and a judge. (See Exo 2:14.)
3. He takes occasion from this unseasonable application to warn his disciples against the great sin and danger of covetousness, which, being a most insinuating evil, they had need carefully to guard their hearts against it. Men are apt to fancy, that this world’s goods are essential to happiness; but a man’s life consisteth not in the abundance of the things which he possesseth: they conduce nothing to the spiritual satisfaction of the soul; they cannot prolong our lives a day, an hour: often, instead of being comforts to us, they prove a plague and snare here below, besides all the hindrances they put in our way, to obstruct our entrance into the kingdom of heaven. To give the greater force to his admonition, he illustrates it by a striking example.
The ground of a certain rich man brought forth plentifully, (, a region.) His estate was vast, as the produce of it was abundant. These common gifts of Providence the evil and unthankful often enjoy in the largest measure; but we must not judge hence of God’s love, or of real felicity. The rich man is far from being usually the happy man. We are told,
[1.] What anxious cares his wealth occasioned. He thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? He appears as full of perplexity, as if he knew not where to get another morsel to satisfy the wants of hunger. Such is the usual effect of increasing wealth; it brings an increase of cares and disquietude.
[2.] The result of his thoughts was this: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods; a resolution that spoke great folly, as well as ungodliness. He calls those his fruits, which were really but lent him of the Lord. To hoard up all, when so many empty barns of the poor, and hungry bellies, might have charitably eased him of somewhat of his load of plenty, was vilely covetous. To call these his goods, which must perish in the using, proved his utter ignorance of a better portion. Greater barns would only bring greater expence and greater care, besides the plague of building; and his presumptuous I will, shewed that he left God far above out of his sight. So ready are they who trust in uncertain riches, to forget the living God.
[3.] He flatters himself with the most pleasing prospects, when his schemes should be completed, of sitting down and enjoying at ease the store he had collected. I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. How absurd the conclusion? Could his soul relish the gratifications of a beast, or feel any satisfaction from the indulgence of appetite? The wealth of the world, and the pleasures of sense, are not a portion at all suited to its wants: these God alone with a sense of his love and favour can supply. He promised himself many years to enjoy his affluence, when he knew not what a day might bring forth; and ensured the safety of his goods, when in the shortest space fire or tempest might lay his storehouses in ruins: so precarious are all our earthly possessions. But if he saw his barns rise, and brooded over his plenty, ease was what he could no more secure to his body than his soul. All his fruits and his goods could no more alleviate the pains of an aching head, than cure the pangs of an aching heart. One stroke of sickness or disease might embitter all his abundance, and leave him pining in the midst of plenty; one unhappy incident in his family might forbid him to taste the least satisfaction in all his affluence. So poor, so precarious a portion is all sublunary good.
[4.] God suddenly confounds his schemes, and blasts his hopes. He said unto him, Thou fool, this night thy soul shalt be required of thee: then whose shall those things be which thou hast provided? Death in a moment darkens all the gay prospect, and dashes the gaudy bubble which flattering hope had blown. The day is near, when every carnal worldling, whom men admired as wise, and praised as doing well for himself, (Psa 49:18.) shall feel with terrible conviction his egregious folly, and hear Thou fool pronounced upon him by the lips of eternal wisdom. The affluence of the wicked must quickly change its owner, and nothing remain for them but a dreary grave and a certain fearful looking-for of judgment. Death, whenever it comes to them, will be a terrible surprise; a dreadful night of horror will surround them; and, dragged reluctant from the body, their soul, their guilty soul, must go where riches profit not to bribe a verdict in their favour; nor can all their wealth procure one drop of water to cool their tongue in those eternal flames which never shall be quenched.
[5.] Our Lord applies the parable in general to every worldly-minded man, that layeth up treasure for himself; sets his heart upon riches; expects his happiness from them; and every one whose concerns are engrossed merely about himself, without regard to God’s glory, or care for his neighbour; and is not rich towards God, destitute of the treasures of grace, and without the least title to the eternal inheritance: so is he: so absurd are his schemes, so fruitless his cares, and so miserable will be his end. Let us be warned therefore in time, and not foolishly prefer gold to godliness, the body to the soul, and time to eternity.
3rdly, The instructions given us, Luk 12:22-40 we have considered before in the other evangelists; but they are of such importance, as to deserve our hearing once, yea, twice, that they may be graven on our hearts; for nothing is a more fatal snare to the soul than inordinate desire after the wealth of this world.
1. Christ enjoins his disciples to cast their care upon God, and never to disquiet or perplex themselves about a worldly provision, anxious solicitude being as criminal as sensual indulgence. We must take no thought about the necessaries of life, disquieting ourselves with the fears of hunger and nakedness; but in the way of duty cheerfully trust him with our support, who gave us our being, Luk 12:23. Even the ravens are fed by his providence, and the lily is clothed with beauty, such as Solomon arrayed in all his glory could not vie with: and shall he not much more feed and clothe us, who in excellence, as creatures, are so much better, and, as his believing people, are so much dearer to him? The cause of all our anxious cares and fears is our unbelief: not that our solicitude will mend our circumstances; it is as useless as it is needless. We cannot add to our stature a cubit, or to our age a day; and if in the least things all our thought must be unavailing, why should we distress ourselves about the rest? Dependant therefore on the divine Providence, we need not be distressed, perplexed, and fluctuating like meteors, about a subsistence; for this would shew that we had no more confidence in God than heathens, and intimate the most criminal distrust of the power and care of him whom we call our Father, who knows all our wants, is able to supply them, and has engaged that we shall want no manner of thing that is truly good for us, if we love him. We have indeed greater things in view than food and raiment, even the kingdom of God, the blessings of grace and glory: these must engage our first concern, and then we may safely trust the Lord with all our temporal affairs.
2. He encourages them not to fear want, when they are the heirs of the eternal King. Fear not, little flock: Christ’s children are like a flock, united in love under their kind shepherd’s care: a little flock; few compared with the world which lieth in wickedness: yet, though compassed with enemies, they need not fear: their Redeemer is as mighty as he is gracious. It is your Father’s good pleasure to give you the kingdom; and if he has provided a throne in the heavens for his faithful people, we may rest assured that he will not leave them to want upon earth. Instead therefore of desiring to hoard unnecessary wealth, or being under anxiety about food or raiment, our hearts and hands should be open, according to our abilities, to relieve the necessitous; and, when God’s providence calls for it, we should be ready to part with all that we possess, sending it before us, as the surest and most abiding portion, which will enrich us in the eternal world, where it will be incorruptible and inexhaustible. This will raise our affections to high and heavenly things; and then, where our treasure is, our heart will be also.
3. He bids them prepare for the day when he, their Master, shall come to take his saints with him to the mansions provided for them, to partake of the pleasures which are at his right hand for evermore. Christ, our Master, is gone up to heaven, to prepare for himself his spouse the churcheven all who will perseveringly believe in him: we are his servants, appointed to watch till his return, and to be ready to meet him, the oil of grace burning in our lamps, and our souls active in his service. As many as he finds thus expecting him, and welcoming his arrival, he will reward with distinguished blessedness, and entertain them with all the unutterable delights of the eternal world, taking them with him to sit down in his kingdom of glory. As the time of Christ’s coming is uncertain, like the wise householder, we need be habitually on our guard, and awake with the first alarm, that we may not be unexpectedly surprised, as by a thief in the night; for the Son of man cometh at an hour when ye think not, and woe to those whom he then finds sleeping in sin and carnal security.
4thly, Peter, the warm-hearted disciple, the ready spokesman, desires to know, if our Lord’s discourse was directed to the apostles in particular, or to all the disciples in general? Hereupon,
1. Christ replies to his question. What he had spoken, had both a general view to all the disciples, and was particularly applicable to them who were advanced to the most honoured posts, as stewards of the Lord’s household. (1.) Their duty was, as put in trust with the care of men’s souls, to be wise and faithful dispensers, of the gospel and the instituted ordinances of grace, considering the several cases and states of those to whom they ministered, and seasonably and rightly dividing to each the word of truth for their conviction, edification, or comfort. (2.) The blessedness of fidelity would be great: whoever shall be found at Christ’s appearing thus zealously, diligently, perseveringly employed, shall be highly advanced by him in glory, and placed, like Joseph in Egypt, at the king’s right hand. (3.) As great will be the misery, sin, and danger of those who shall be found unfaithful. It is shocking to think there should be such a character as a minister of Christ in profession, quarrelsome, oppressive, abusive, profane, drunken; yet such there have been, there are; and the cause of these, and the like enormities, is intimated; such a one says, My Lord delayeth his coming, and therefore in security goes on negligent and treacherous to his trust, and insensible to the aweful account that he must shortly make. But such insensibility retards not the approach of danger; the dreadful hour of reckoning draws near; the judge will suddenly and unexpectedly appear, and pronounce the tremendous doom of such: according to the light and advantages that they have enjoyed, shall be the measure of their punishment. The stripes shall be fewer, where partly through ignorance men have erred and offended; while the heaviest strokes of vengeance shall fall on those who have abused the greatest gifts, and in opposition to clear knowledge and the strong remonstrances of conscience have been unfaithful to their trust: and this is agreeable to the strictest rules of equity, that where a greater trust has been committed, a proportionable improvement should be required; while unfaithfulness and negligence, in such a case, become more highly criminal.
2. Christ admonishes them of the fiery trials which he and they must pass through. His gospel, though breathing the spirit of peace and love, yet being so opposite to the pride and prejudices of men, would give occasion to the bitterest animosities and persecutions. This fire was already kindled in the rancour shewn to him by the scribes and Pharisees: but will he desist from his glorious undertaking, or suppress the offensive truths? No, in no wise. Since by no other means than the sufferings that he foresaw, the redemption of the world could be obtained, he willingly offers himself to the bloody baptism before him, eagerly longing for the time when it should be accomplished in the garden, and on the cross. How astonishing his love towards us! he forewarns his disciples, that they must expect their cross also: far from that temporal kingdom of peace and prosperity with which they flattered themselves, war and tumult are before them. The gospel which they preached, would be opposed with the fiercest rage of men and devils, and the greater miseries and confusions be the consequence. Even among nearest relatives it would occasion the most grievous divisions: in families where part should be converted, and part remain in their sins, the bitterest animosities would arise in the bosoms of those who rejected the counsel of God. And such will be their enmity against those who embrace the truth, that it will break through all ties of blood, duty, and friendship, making the father unnatural, the son undutiful: even in the hearts of those, whose softer sex should breathe greater mildness, the spirit of superstition and bigotry will quench all natural affection, so that even parents will persecute their children, and children their parents, exasperated by the reproof of their holy lives, and inflamed with rage at the gentlest remonstrances, and the most endearing persuasions of those who labour for their conversion. And thus it continues to this day, and must to the end of the world, or at least to the great millennium. Let us not then think it strange.
5thly, The former discourse was addressed to the disciples; the following to the multitude.
1. Christ upbraids them for their stupidity and perverseness in not attending to, or rejecting, the evidences of his mission. They judged what weather there would be by the prognostics which experience had taught them: how inexcusable then were they not to discern this time, fixed for the Messiah’s appearing; and how hypocritical and false their pretences to wisdom and the knowledge of the prophets, when they disregarded or perverted the plainest declarations of the scriptures, concerning the birth, family, life, doctrine, and kingdom of the Messiah, and thus knew not the day of their visitation! Amazing, that they should not, even of themselves, discern what was right, where the evidence was so cogent; and that while they shewed observation and judgment in matters of less concern, in this, of infinitely greater moment to their souls, they should act so strangely infatuated!
2. He admonishes them of the necessity of a speedy accommodation of their matters with an offended God, before it was too late. As common prudence would dictate the necessity of seeking an amicable agreement with our adversary, rather than push matters to extremities, where the cause must infallibly be carried against us, and a prison be the issue of the trial; much more should we, in the matters of our souls, shew greater concern to obtain reconciliation with God, who by our sins is become our adversary. To attempt our own justification before him, were folly; as to escape from his sentence, is impossible. While, therefore, we are in the way of life, our wisdom is to cast ourselves at his feet, acknowledging our offences; and through faith in Jesus, our surety, to plead for mercy, lest death should drag us to his dread tribunal in unpardoned guilt, and the ministers of vengeance seize us in consequence of the judgment pronounced, and cast us into the prison of hell; where even eternal torments can never satisfy eternal justice, or cancel the infinite debt of sin.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Ver. 58. Give diligence ] , Purus Putus Latinismus, saith Drusius. Da operam Id eat, festina, et labora, omnesque modos cogita quomodo ab eo libereris, as Theophylact expounds it. Be at utmost pains to get freed from him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Luk 12:58 . : introducing a legal scene from natural life to illustrate a similar situation in the moral world. It is implied that if they had the necessary moral discernment they would see that a judgment day was at hand, and understand that the duty of the hour was to come to terms with their adversary by timely repentance. That is hew they would all act if it were an ordinary case of debtor and creditor. (phrase here only): usually interpreted give diligence, give thine endeavour = da operam , a Latinism. Theophylact renders it: give interest (of the sum owed); Hofmann, offer work, labour, in place of money. (here only in N.T.), lest he drag thee to the judge, stronger than Mt.’s (Luk 5:25 ), realistic and not exaggerated. , the man whose business it was to collect the debts after the judge had decreed payment, or to put the debtor in prison till the debt was paid. Kypke defines : “exactores qui mulctas violatorum legum a judice irrogatas exigunt,” citing an instance of its use from Demosthenes.
Fuente: The Expositors Greek Testament by Robertson
When thou goest = For, when thou art brought. Introducing the reason for this conclusion of the whole argument.
adversary. Shown in the last clause to be the tax-gatherer.
to = before. Greek. epi. App-104.
the = a.
in the way. Emph. by Figure of speech Hyperbaton (App-6).
give diligence = work hard, or take pains, or do your best. Not a Latinism, but found in the OxyrhyncusPapyri, second century B.C.
delivered = set free. Occurs only here, Act 19:12, and Heb 2:15.
hale = haul. Anglo-Saxon holian. Occurs only here in N.T.
officer = tax-gatherer:i.e. the adversary of the first
clause. Greek. praktor = doer, or executive officer. Thus used in the Papyri. Occurs only here in N.T.; once in LXX, Isa 3:12. He was the one who could cast a defaulter into prison.
Fuente: Companion Bible Notes, Appendices and Graphics
thou goest: Pro 25:8, Pro 25:9, Mat 5:23-26
give: Luk 14:31, Luk 14:32, Gen 32:3-28, 1Sa 25:18-35, Job 22:21, Job 23:7, Psa 32:6, Pro 6:1-5, Isa 55:6, 2Co 6:2, Heb 3:7-13
the judge: Luk 13:24-28, Job 36:17, Job 36:18, Psa 50:22
into: Mat 18:30, 1Pe 3:19, Rev 20:7
Reciprocal: Jdg 20:3 – the children of Benjamin Mat 5:25 – with Mat 18:34 – and delivered
Fuente: The Treasury of Scripture Knowledge
9. See the comments at Mat 5:25-26.
Fuente: Combined Bible Commentary
Luk 12:58. For as thou art going, etc. Act as in such a case; the implied thought being that they were thus going.
With thine adversary. The adversary is the holy law of God, since what is right had just been spoken of; in the parallel passage, Mat 5:25-26, the connection points rather to some brother offended.
The magistrate is God.
On the way. As thou art is unnecessary; on the way belongs to what follows.
To be released from him. By repentance and faith.
Lest He, i.e., the adversary.
Christ is the Judge.
Officer, or exactor. The Roman officer corresponding to our sheriff, more exactly named by Luke than by Matthew. The word is used only here, and probably refers to the angels, see Mat 13:41.
The prison. The place of punishment. This interpretation of the figure seems even more fitting here than in Matthew. Some prefer to regard it as a general statement of danger, without explaining the several parts. But the repetition of the detailed figure (the Sermon on the Mount certainly preceded) as well as the previous part of the discourse point to special meanings.
Fuente: A Popular Commentary on the New Testament
Luk 12:58-59. When thou goest with thine adversary, &c. The evils which befall obstinate sinners, he here illustrates by the punishment which, in ordinary cases, is inflicted upon the man who obstinately refuses to make compensation for the injuries he has done; but, even while his adversary is haling him to the judge, he will not agree the matter with him. He is therefore brought by force to the bar. The judge condemns him. The officer seizes him. He is cast into prison, and lies there till he has paid the very last mite. See on Mat 5:25-26. Thus, as if Christ had said, If you persist to be regardless of the proposals of Gods mercy while the day of life and grace continues, nothing is to be expected from the tribunal of his justice but a severe sentence, which will end in everlasting confinement and punishment. Reader, may we learn from these warnings of our Lord to be so wise at all times as to discern the evidences, and comply with the purposes, of the gospel; otherwise our knowledge in natural things, should it extend not only to the most common, but to the most curious appearances on the face of the earth or the heavens, will turn to no other account but to shame and condemn us. And if we have any reasons to fear that through our impenitence, the blessed God is still an adversary to us, let us make it our first care, by an humble submission of soul to him, and obedient faith in Christ and his gospel, to seek that reconciliation with him which will prevent that strict scrutiny of his justice, and that sentence of his wrath, which would otherwise plunge us into endless ruin and misery; for when could we pretend to have paid the last farthing of this debt of ten thousand talents which we have been daily contracting, and which is charged to our account in the book of his remembrance?
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 58
The meaning is, simply, that it is better, as a general principle, to yield, or to compromise a difficulty than to contend.
Fuente: Abbott’s Illustrated New Testament
12:58 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 {o} officer, and the officer cast thee into prison.
(o) To him that has to demand and gather the fines from those who were fined at the discretion of the court, people who had wrongly troubled men: moreover, the magistrate’s officers make those who are condemned pay what they owe, yea and often if they are obstinate, they not only take the fine, but also imprison them.