Luk 12:22-40 | RWP | e4.org | Unto his disciples ( προς τους μαθητας αυτου ). So Jesus turns from the crowd to the disciples (verses , when Peter interrupts the discourse). From here to the end of the chapter Luke gives material that appears in Matthew, but not in one connection as here. In Matthew part of it is in the charge to the Twelve on their tour in Galilee, part in the eschatological discourse on the Mount of Olives. None of it is in Mark. Hence Q or the Logia seems to be the source of it. The question recurs again whether Jesus repeated on other occasions what is given here or whether Luke has here put together separate discourses as Matthew is held by many to have done in the Sermon on the Mount. We have no way of deciding these points. We can only say again that Jesus would naturally repeat his favourite sayings like other popular preachers and teachers. So corresponds to , which see for detailed discussion. The parable of the rich fool was spoken to the crowd, but this exhortation to freedom from care ( ) is to the disciples. So the language in is precisely that in . See there for μη μεριμνατε (stop being anxious) and the deliberative subjunctive retained in the indirect question ( φαγητε, ενδυσησθε ). So verse here is the same in except that there it is a question with ουχ expecting the affirmative answer, whereas here it is given as a reason ( γαρ , for) for the preceding command.

‏ Luke 12:22-40

Unto his disciples ( προς τους μαθητας αυτου ). So Jesus turns from the crowd to the disciples (verses 22-40, when Peter interrupts the discourse). From here to the end of the chapter Luke gives material that appears in Matthew, but not in one connection as here. In Matthew part of it is in the charge to the Twelve on their tour in Galilee, part in the eschatological discourse on the Mount of Olives. None of it is in Mark. Hence Q or the Logia seems to be the source of it. The question recurs again whether Jesus repeated on other occasions what is given here or whether Luke has here put together separate discourses as Matthew is held by many to have done in the Sermon on the Mount. We have no way of deciding these points. We can only say again that Jesus would naturally repeat his favourite sayings like other popular preachers and teachers. So Lu 12:22-31 corresponds to Mt 6:25-33, which see for detailed discussion. The parable of the rich fool was spoken to the crowd, but this exhortation to freedom from care (22-31) is to the disciples. So the language in Lu 12:22 is precisely that in Mt 6:25. See there for μη μεριμνατε (stop being anxious) and the deliberative subjunctive retained in the indirect question ( φαγητε, ενδυσησθε ). So verse 23 here is the same in Mt 6:25 except that there it is a question with ουχ expecting the affirmative answer, whereas here it is given as a reason ( γαρ, for) for the preceding command.

The ravens ( τους κορακας ). Nowhere else in the N.T. The name includes the whole crow group of birds (rooks and jackdaws). Like the vultures they are scavengers. Mt 6:26 has simply "the birds" ( τα πετεινα ).

Storechamber (tameion). Not in Mt 6:26. Means secret chamber in Lu 12:3.

Of how much more ( ποσω μαλλον ). Mt 6:26 has question, ουχ μαλλον.

A cubit ( πηχυν ). Mt 6:27 has πηχυν ενα (one cubit, though ενα is sometimes merely the indefinite article.

Stature ( ηλικιαν ) as in Matthew, which see.

Not able to do even that which is least ( ουδε ελαχιστον δυνασθε ). Negative ουδε in the condition of the first class. Elative superlative, very small. This verse not in Matthew and omitted in D. Verse 27 as in Mt 6:28, save that the verbs for toil and spin are plural in Matthew and singular here (neuter plural subject, τα κρινα ).

Clothe ( αμφιαζε ). Late Greek verb in the Koine (papyri) for the older form αμφιεννυμ (Mt 6:30). See Matthew for discussion of details. Matthew has "the grass of the field" instead of "the grass in the field" as here.

Seek not ye ( υμεις μη ζητειτε ). Note emphatic position of "ye" ( υμεις ). Stop seeking ( μη and present imperative active). Mt 6:31 has: "Do not become anxious" ( μη μεριμνησητε ), μη and ingressive subjunctive occur as direct questions (What are we to eat? What are we to drink? What are we to put on?) whereas here they are in the indirect form as in verse 22 save that the problem of clothing is not here mentioned:

Neither be ye of doubtful mind ( κα μη μετεωριζεσθε ). Μη and present passive imperative (stop being anxious) of μετεωριζω. An old verb from μετεωρος in midair, high (our meteor), to lift up on high, then to lift oneself up with hopes (false sometimes), to be buoyed up, to be tossed like a ship at sea, to be anxious, to be in doubt as in late writers (Polybius, Josephus). This last meaning is probably true here. In the LXX and Philo, but here only in the N.T.

See Mt 6:33 for this verse. Luke does not have "first" nor "his righteousness" nor "all."

Little flock ( το μικρον ποιμνιον ). Vocative with the article as used in Hebrew and often in the Koine and so in the N.T. See both πατερ and ο πατηρ in the vocative in Lu 10:21. See Robertson, Grammar, pp. 465f. Ποιμνιον (flock) is a contraction from ποιμενιον from ποιμην (shepherd) instead of the usual ποιμνη (flock). So it is not a diminutive and μικρον is not superfluous, though it is pathetic.

For it is your Father's good pleasure ( οτ ευδοκησεν ο πατηρ υμων ). First aorist active indicative of ευδοκεω. Timeless aorist as in Lu 3:22. This verse has no parallel in Matthew.

Sell that ye have ( Πωλησατε τα υπαρχοντα υμων ). Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. "The attempt to keep the letter of the rule here given (Ac 2:44, 45) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Ro 15:25, 26; 1Co 16:3; 2Co 8:4; 9:1)" (Plummer).

Purses which wax not old ( βαλλαντια μη παλαιουμενα ). So already βαλλαντιον in Lu 10:4. Late verb παλαιοω from παλαιος, old, to make old, declare old as in Heb 8:13, is passive to become old as here and Heb 1:11.

That faileth not ( ανεκλειπτον ). Verbal from α privative and εκλειπω, to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or LXX, but in papyri. "I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit" (Bruce).

Draweth near ( εγγιζε ). Instead of Mt 6:19 "dig through and steal."

Destroyeth ( διαφθειρε ). Instead of "doth consume" in Mt 6:19.

Will be ( εστα ). Last word in the sentence in Luke. Otherwise like Mt 6:21. See 1Co 7:32-34 for similar principle.

Be girded about ( εστωσαν περιεζωσμενα ). Periphrastic perfect passive imperative third plural of the verb περιζωννυμ or περιζωννυω (later form), an old verb, to gird around, to fasten the garments with a girdle. The long garments of the orientals made speed difficult. It was important to use the girdle before starting. Cf. 17:8; Ac 12:8.

Burning ( καιομενο ). Periphrastic present middle imperative, already burning and continuously burning. The same point of the Parable of the Ten Virgins (Mt 25:1-13) is found here in condensed form. This verse introduces the parable of the waiting servants (Lu 12:35-40).

When he shall return from the marriage feast ( ποτε αναλυση εκ των γαμων ). The interrogative conjunction ποτε and the deliberative aorist subjunctive retained in the indirect question. The verb αναλυω, very common Greek verb, but only twice in the N.T. (here and Php 1:23). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in Lu 14:8), departing from there. See on Mt 22:2.

When he cometh and knocketh ( ελθοντος κα κρουσαντος ). Genitive absolute of the aorist active participle without αυτου and in spite of αυτο (dative) being used after ανοιξωσιν (first aorist active subjunctive of ανοιγω ).

He shall gird himself ( περιζωσετα ). Direct future middle. Jesus did this (Joh 13:4), not out of gratitude, but to give the apostles an object lesson in humility. See the usual course in Lu 17:7-10 with also the direct middle (verse 8) of περισωννυω.

And if ( κ'αν = κα + εαν ). Repeated. Ελθη and ευρη, both second aorist subjunctive with εαν, condition of the third class, undetermined, but with prospect of being determined.

Blessed ( μακαριο ). Beatitude here as in verse 37.

The thief ( ο κλεπτης ). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39, 40) to illustrate the parable of the waiting servants (35-38). This same language appears in Mt 24:43f. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in Mt 24:43-51 with Lu 12:39-46 does not have the interruption by Peter.

He would have watched ( εγρηγορησεν αν ). Apodosis of second-class condition, determined as unfulfilled, made plain by use of αν with aorist indicative which is not repeated with ουκ αφηκεν (first aorist active indicative of αφιημ, κ aorist), though it is sometimes repeated (Mt 24:43).

Be ye ( γινεσθε ). Present middle imperative, keep on becoming.

Cometh ( ερχετα ). Futuristic present indicative. See Mt 24:43-51 for details in the comparison with Luke.