1A v tom, když se na tisíce lidu sešlo, tak že jedni druhé velmi tlačili, počal mluviti k učedlníkům svým: Nejpředněji se varujte od kvasu farizeů, kterýž jest pokrytství. 2Neboť nic není skrytého, což by nemělo býti zjeveno; aniž jest co tajného, ješto by nemělo býti zvědíno. 3Protož to, co jste pravili ve tmách, bude na světle slyšáno, a co jste v uši šeptali v pokojích, hlásánoť bude na střechách. 4Pravím pak vám přátelům svým: Nestrachujte se těch, kteříž tělo zabíjejí, a potom nemají, co by více učinili. 5Ale ukážiť vám, koho se máte báti: Bojte se toho, kterýž, když zabije, má moc uvrci do pekelného ohně. Jistě pravím vám, toho se bojte. 6Zdaliž nebývá pět vrabečků prodáváno za dva penížky? A jeden z nich není v zapomenutí před Bohem. 7Nýbrž i vlasové hlavy vaší všickni v počtu jsou. Protož nebojtež se, mnohoť vy vrabečků převyšujete. 8Pravímť pak vám: Každý kdož by koli vyznal mne před lidmi, i Syn člověka vyzná jej před anděly Božími. 9Kdož by mne pak zapřel před lidmi, zapřínť bude před anděly Božími. 10A každý kdož dí slovo proti Synu člověka, bude mu odpuštěno, ale tomu, kdož by se Duchu svatému rouhal, nebudeť odpuštěno. 11Když pak vás voditi budou do škol a k vládařům a k mocným, nepečujte, kterak aneb co byste odpovídali, aneb co byste mluvili. 12Duch svatý zajisté naučí vás v tu hodinu, co byste měli mluviti. 13I řekl jemu jeden z zástupu: Mistře, rci bratru mému, ať rozdělí se mnou dědictví. 14A on řekl jemu: Člověče, kdo mne ustavil soudcím aneb děličem nad vámi? 15I řekl jim: Viztež a vystříhejte se od lakomství; neboť ne v rozhojnění statku něčího život jeho záleží. 16Pověděl pak jim podobenství, řka: Člověka jednoho bohatého hojné úrody pole přineslo. 17I přemyšloval sám v sobě, řka: Co učiním? Nebo nemám, kde bych shromáždil úrody své. 18I řekl: Toto učiním: Zbořím stodoly své, a větších nastavím, a tu shromáždím všecky své úrody i zboží svá. 19A dím duši své: Duše, máš mnoho statku složeného za mnohá léta, odpočívej, jez, pí, měj dobrou vůli. 20I řekl jemu Bůh: Ó blázne, této noci požádají duše tvé od tebe, a to, cožs připravil, čí bude? 21Takť jest, kdož sobě poklady shromažďuje, a není v Bohu bohatý. 22Řekl pak učedlníkům svým: Protož pravím vám: Nebuďte pečliví o život svůj, co byste jedli, ani o tělo, čím byste se odívali. 23Život více jest nežli pokrm, i tělo nežli oděv. 24Patřte na havrany, žeť nesejí, ani nežnou, a nemají špižírny {pivnice}, ani stodoly a však Bůh živí je. I čím v větší vážnosti jste vy než ptactvo? 25A kdož pak z vás pečlivě mysle, můž přidati ku postavě své loket jeden? 26Poněvadž tedy nemůžete s to býti, což nejmenšího jest, proč se o jiné věci staráte? 27Patřte na kvítí, kterak rostou, nedělají, ani předou, pravímť pak vám, že ani Šalomoun ve vší slávě své nebyl tak odín, jako jedno z těchto. 28A poněvadž trávu, kteráž dnes na poli jest, a zítra do peci uvržena bývá, Bůh tak odívá, čím více vás, ó malé víry? 29I vy nehledejtež toho, co byste jedli, aneb co byste pili, aniž o to roztržité mysli buďte. 30Nebo těch všech věcí národové světa tohoto hledají, Otec pak váš ví, že těch věcí potřebujete. 31Ale raději hledejte království Božího, a tyto všecky věci budou vám přidány. 32Neboj se, ó maličké stádce, neboť se zalíbilo Otci vašemu dáti vám království. 33Prodávejte statky své, a dávejte almužnu. Dělejte sobě pytlíky, kteříž nevetšejí, poklad, kterýž nehyne v nebesích, kdež zloděj dojíti nemůž, aniž mol kazí. 34Nebo kdež jest poklad váš, tuť bude i srdce vaše. 35Buďtež bedra vaše přepásaná, a svíce hořící. 36A vy podobni lidem očekávajícím Pána svého, až by se vrátil z svadby, aby hned, jakž by přišel a potloukl, otevřeli jemu. 37Blaze služebníkům těm, kteréž přijda Pán, nalezl by, a oni bdí. Amen pravím vám, že přepáše se, a vsadí je za stůl, a chodě, bude jim sloužiti. 38A přišel-liť by v druhé bdění, a pakliť by v třetím bdění přišel, a tak je nalezl, blahoslavení jsou ti služebníci, 39Toto pak vězte, že byť věděl hospodář, v kterou by hodinu měl zloděj přijíti, bděl by zajisté, a nedal by podkopati domu svého. 40Protož i vy buďte hotovi, nebo v kterou hodinu nenadějete se, Syn člověka přijde. 41I řekl jemu Petr: Pane, nám-li pravíš toto podobenství, čili všechněm? 42I dí Pán: Kdo jest věrný šafář a opatrný, jehož by ustanovil pán nad čeledí svou, aby jim v čas dával vyměřený pokrm? 43Blahoslavený služebník ten, kteréhož, když by přišel pán jeho, nalezne, an tak činí. 44V pravdě pravím vám, že nade vším statkem svým ustanoví jej. 45Pakli by řekl služebník ten v srdci svém: Prodlévá přijíti pán můj, i počal by bíti služebníky a děvky, a jísti a píti i opíjeti se: 46Přijdeť pán služebníka toho v den, v kterýž se nenaděje, a v hodinu, kteréž neví. I oddělíť jej, a díl jeho položí s nevěrnými. 47Služebník pak ten, kterýž by znal vůli pána svého, a nebyl hotov, a nečinil podlé vůle jeho, bit bude velmi. 48Ale kterýž neznal, a činil hodné věci trestání, bit bude méně. Každému pak, komuž jest mnoho dáno, mnoho bude od něho požádáno; a komuť mnoho poručili, víceť požádají od něho. 49Oheň přišel jsem pustiti na zemi, a co chci, jestliže již hoří? 50Ale křtem mám křtěn býti, a kterak jsem ssoužen, dokudž se nevykoná! 51Což se domníváte, že bych přišel pokoj uvésti na zemi? Nikoli, pravím vám, ale rozdělení. 52Nebo již od této chvíle bude jich pět v jednom domě rozděleno, tři proti dvěma, a dva proti třem. 53Bude rozdělen otec proti synu, a syn proti otci, mátě proti dceři, a dcera proti mateři, svegruše proti nevěstě své, a nevěsta proti svegruši své. 54Pravil také i zástupům: Když vídáte oblak, an vzchází od západu, hned pravíte: Příval jde, a tak bývá. 55A když od poledne vítr věje, říkáte: Bude horko, a býváť. 56Pokrytci, způsob země i nebe umíte souditi, a kterakž pak tohoto času nesoudíte? 57Ano proč i sami od sebe nesoudíte, což spravedlivého? 58Když pak jdeš s protivníkem svým k vrchnosti, na cestě přičiň se o to, abys byl zproštěn od něho, aby snad netáhl tebe k soudci, a soudce dal by tebe biřici, a biřic vsadil by tě do žaláře. 59Pravím tobě: Nevyjdeš odtud, dokudž bys i toho posledního haléře nenavrátil.
Jamieson Fausset Brown Bible Commentary 1 WARNING AGAINST HYPOCRISY. (
Luke 12:1-
Luke 12:12)
meantime--in close connection, probably, with the foregoing scene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts.
his disciples first of all--afterwards to "the multitudes" (
Luke 12:54).
covered--from the view.
2 hid--from knowledge. "Tis no use concealing anything, for all will one day come out. Give free and fearless utterance then to all the truth." (Compare
1Cor 4:3,
1Cor 4:5).
4 I say, &c.--You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other.
5 Fear Him . . . Fear Him--how striking the repetition here! Only the one fear would effectually expel the other.
after he hath killed, &c.--Learn here--(1) To play false with one's convictions to save one's life, may fail of its end after all, for God can inflict a violent death in some other and equally formidable way. (2) There is a hell, it seems, for the body as well as the soul; consequently, sufferings adapted to the one as well as the other. (3) Fear of hell is a divinely authorized and needed motive of action even to Christ's "friends." (4) As Christ's meekness and gentleness were not compromised by such harsh notes as these, so those servants of Christ lack their Master's spirit who soften down all such language to please ears "polite." (See on
Mark 9:43-
Mark 9:48).
6 five . . . for two farthings--In
Matt 10:29 it is "two for one farthing"; so if one took two farthings' worth, he got one in addition--of such small value were they.
than many sparrows--not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity.
8 confess . . . deny--The point lies in doing it "before men," because one has to do it "despising the shame." But when done, the Lord holds Himself bound to repay it in kind by confessing such "before the angels of God." For the rest, see on
Luke 9:26.
10 Son of man . . . Holy Ghost--(See on
Matt 12:31-
Matt 12:32).
13 COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
Master, &c.--that is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with.
14 Man, &c.--Contrast this style of address with "my friends," (
Luke 12:4).
who, &c.--a question literally repudiating the office which Moses assumed (
Exod 2:14). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.
15 unto them--the multitude around Him (
Luke 12:1).
of covetousness--The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil.
a man's life, &c.--a singularly weighty maxim, and not less so because its meaning and its truth are equally evident.
16 a certain rich man, &c.--Why is this man called a "fool?" (
Luke 12:20) (1) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge.
20 this night, &c.--This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c.
whose shall those things be, &c.--Compare
Ps 39:6, "He heapeth up riches and knoweth not who shall gather them."
21 So is he, &c.--Such is a picture of his folly here, and of its awful issue.
and is not rich toward God--lives to amass and enjoy riches which terminate on self, but as to the riches of God's favor, which is life (
Ps 30:5), of "precious" faith (
2Pet 1:1;
Jas 2:5), of good works (
1Tim 6:18), of wisdom which is better than rubies (
Pro 8:11) --lives and dies a beggar!
22 (See on
Matt 6:25-
Matt 6:33).
25 which of you, &c.--Corroding solicitude will not bring you the least of the things ye fret about, though it may double the evil of wanting them. And if not the least, why vex yourselves about things of more consequence?
29 of doubtful, &c.--unsettled mind; put off your balance.
32 little flock, &c.--How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (in the original a double diminutive, which in German can be expressed, but not in English)--and the "good pleasure" of the Father to give them the Kingdom; the one recalling the insignificance and helplessness of that then literal handful of disciples, the other holding up to their view the eternal love that encircled them, the everlasting arms that were underneath them, and the high inheritance awaiting them!--"the kingdom"; grand word; then why not "bread" (
Luke 12:31 [BENGEL]). Well might He say, "Fear not!"
33 Sell, &c.--This is but a more vivid expression of
Matt 6:19-
Matt 6:21 (see on
Matt 6:19-
Matt 6:21).
35 loins . . . girded--to fasten up the long outer garment, always done before travel and work (
2Kgs 4:29;
Acts 12:8). The meaning is, Be in readiness.
lights, &c.--(See on
Matt 25:1).
36 return from the wedding--not come to it, as in the parable of the virgins. Both have their spiritual significance; but preparedness for Christ's coming is the prominent idea.
37 gird himself, &c.--"a promise the most august of all: Thus will the Bridegroom entertain his friends (nay, servants) on the solemn Nuptial Day" [BENGEL].
38 second . . . third watch--To find them ready to receive Him at any hour of day or night, when one might least of all expect Him, is peculiarly blessed. A servant may be truly faithful, even though taken so far unawares that he has not everything in such order and readiness for his master's return as he thinks is due to him, and both could and would have had if he had had notice of the time of his coming, and so may not be willing to open to him "immediately," but fly to preparation, and let his master knock again ere he admit him, and even then not with full joy. A too common case this with Christians. But if the servant have himself and all under his charge in such a state that at any hour when his master knocks, he can open to him "immediately," and hail his "return"--that is the most enviable, "blessed" servant of all.
41 unto us or even to all?--us the Twelve, or all this vast audience?
42 Who then, &c.--answering the question indirectly by another question, from which they were left to gather what it would be:--To you certainly in the first instance, representing the "stewards" of the "household" I am about to collect, but generally to all "servants" in My house.
faithful and wise--Fidelity is the first requisite in a servant, wisdom (discretion and judgment in the exercise of his functions), the next.
steward--house steward, whose it was to distribute to the servants their allotted portion of food.
shall make--will deem fit to be made.
44 make him ruler over all he hath--will advance him to the highest post, referring to the world to come. (See
Matt 25:21,
Matt 25:23).
45 begin to beat, &c.--In the confidence that his Lord's return will not be speedy, he throws off the role of servant and plays the master, maltreating those faithful servants who refuse to join him, seizing on and revelling in the fulness of his master's board; intending, when he has got his fill, to resume the mask of fidelity ere his master appear.
46 cut him in sunder--a punishment not unknown in the East; compare
Heb 11:37, "sawn asunder" (
1Sam 15:33;
Dan 2:5).
the unbelievers--the unfaithful, those unworthy of trust (
Matt 24:51), "the hypocrites," falsely calling themselves "servants."
48 knew not--that is knew but partially; for some knowledge is presupposed both in the name "servant" of Christ, and his being liable to punishment at all.
many . . . few stripes--degrees of future punishment proportioned to the knowledge sinned against. Even heathens are not without knowledge enough for future judgment; but the reference here is not to such. It is a solemn truth, and though general, like all other revelations of the future world, discloses a tangible and momentous principle in its awards.
49 to send--cast.
fire--"the higher spiritual element of life which Jesus came to introduce into this earth (compare
Matt 3:11), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up its abode on earth, and wholly to pervade human hearts with its warmth, was the lofty destiny of the Redeemer" [OLSHAUSEN: so CALVIN, STIER, ALFORD, &c.].
what will I, &c.--an obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [BENGEL and BLOOMFIELD].
50 But . . . a baptism, &c.--clearly, His own bloody baptism, first to take place.
how . . . straitened--not, "how do I long for its accomplishment," as many understand it, thus making it but a repetition of
Luke 12:49; but "what a pressure of spirit is upon Me."
till it be accomplished--till it be over. Before a promiscuous audience, such obscure language was fit on a theme like this; but oh, what surges of mysterious emotion in the view of what was now so near at hand does it reveal!
51 peace . . . ? Nay, &c.--the reverse of peace, in the first instance. (See on
Matt 10:34-
Matt 10:36.) The connection of all this with the foregoing warnings about hypocrisy, covetousness, and watchfulness, is deeply solemn: "My conflict hasten apace; Mine over, yours begins; and then, let the servants tread in their Master's steps, uttering their testimony entire and fearless, neither loving nor dreading the world, anticipating awful wrenches of the dearest ties in life, but looking forward, as I do, to the completion of their testimony, when, reaching the haven after the tempest, they shall enter into the joy of their Lord."
54 NOT DISCERNING THE SIGNS OF THE TIME. (
Luke 12:54-
Luke 12:59)
to the people--"the multitude," a word of special warning to the thoughtless crowd, before dismissing them. (See on
Matt 16:2-
Matt 16:3).
56 how . . . not discern, &c.--unable to perceive what a critical period that was for the Jewish Church.
57 why even of yourselves, &c.--They might say, To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship.
58 When thou goest, &c.--(See on
Matt 5:25-
Matt 5:26). The urgency of the case with them, and the necessity, for their own safety, of immediate decision, was the object of these striking words.
