Luke 12 - Indepthbible.org

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worry for the life, what you may eat, nor for the body, what you may wear. 12.33 For the life ismore (than) the nourishment, and the body (is more than) the clothing. 12.24 Consider carefullythe crows, that they don't plant (seeds), nor do they harvest (the fields); they don't have a hiddenstoreroom or a barn--and the God nourishes them. How much more valuable are you people thanthe birds. 12.25 Who then from among you people, (by) worrying can add a foot and a half to hisheight? 12.26 If therefore not even a least thing you are able (to do), why concerning the rest ofthings do you worry? 12.27 Consider carefully the lilies, how (they) grow. (They) don't work hardnor make cloth. But then, I tell you people, not even Solomon in all his glorious splendor wasdressing like one of these. 12.28 If then in a field, the grass being today, and tomorrow into theoven being thrown, the God in this way dresses, how much more (He will clothe) you people, littlefaith ones.12.29 kai. u`mei/j mh. zhtei/te ti, fa,ghte kai. ti, pi,hte kai. mh. metewri,zesqe\ 12.30tau/ta ga.r pa,nta ta. e;qnh tou/ ko,smou evpizhtou/sin( u`mw/n de. o` path.r oi=den +o[ti crh, |zetetou,twnÅ 12.31 plh.n zhtei/te th.n basilei,an auvtou/( kai. tau/ta prosteqh,setai u`mi/nÅ 12.32Mh. fobou/( to. mikro.n poi,mnion( o[ti euvdo,khsen o` path.r u`mw/n dou/nai u`mi/n th.n basilei,anÅ12.29. And you people--do not seek (for) what you may eat, and what you may drink; anddo not be anxious. 12.30 For these things, all the nations of the earth are seeking for; but thenthe Father of yours knows that you need these things. 12.31 Rather, seek (for) the Kingdom ofHis, and these things will be added to you. 12.32 Don't be afraid, the little flock (of my followers),because He was pleased, the Father of yours, to give to you people the Kingdom.12.33 Pwlh,sate ta. u`pa,rconta u`mw/n kai. do,te evlehmosu,nhn\ poih,sate e`autoi/jballa,ntia mh. palaiou,mena( qhsauro.n avne,kleipton evn toi/j ouvranoi/j( o[pou kle,pthj ouvkevggi,zei ouvde. sh.j diafqei,rei\ 12.34 o[pou ga,r evstin o` qhsauro.j u`mw/n( evkei/ kai. h` kardi,au`mw/n e;staiÅ12.33 Sell the belongings of yours, and give as a merciful gift; make for yourselves pursesthat are not growing old, an unfailing treasure in the heavens, where a thief does not draw near,nor does a moth destroy. 12.34 For wherever you people's treasure is, there also your heart willbe.Luke 12:13-34, Translation with Footnotes2558 2559 256012.13 Then a certain one out of the crowd said to him, “Teacher, speak to the2558There is no parallel to Luke 12:13-21 in the other Gospels, and so we label thismaterial “L.” There is a parallel in the later Gospel of Thomas, #’s 63 and 72:# 63 Jesus said: There was a rich (plou,sioj) man who had many possessions (crh/ma).He said, I will use (crh/sqw) my possessions (crh/ma) that I may sow and reap and plant and fillmy storehouses with fruit (ka,rpoj), so that I may lack nothing. These were his thoughts in hisheart. And in that night he died. He who has ears, let him hear.”# 72 [A man said] to him: Speak to my brothers that they divide my father’s possessions(continued...)1239
2561 2562brother of mine, to divide with me the inheritance.” 12.14 But then he said to him, “O2558(...continued)with me. He said to him: O (w=) man, who made me a divider? He turned to his disciples(maqhth,j) (and) said to them: I am not a divider, am I (mh,)?Fitzmyer comments on this material from the Gospel of Thomas that “In this form of thestory...the rich man is not treated as a fool, and it has lost the cutting edge of the Lucan parable,viz. God’s verdict.” (2, p. 971)Nolland entitles the entire passage Luke 12:13-21 “The Folly of Preoccupation withPossessions.” He comments that “...The focus now moves from the need for a clear-cutacknowledgment of Jesus to the need for a right evaluation and use of material wealth.” (2, p.682)This comparison / parable, and the teaching of Jesus that goes along with it, is not uniqueto Jesus–but is a common wisdom-teaching, which can be paralleled in Ecclesiastes and Sirach,as well as in Greek literature. But the teaching becomes especially pointed as it is developed byJesus. What it means to be a disciple of Jesus involves radical commitment to him, anddetachment from the idolatry that comes with the desire to pile up treasures in this life, on thisearth. Jesus teaches his followers to certainly “get rich”–but rich towards God, not towards thethings of this earth that will quickly slip from our fingers.2559Marshall comments that “The parable belongs to the ‘a certain man...’ variety which ispeculiar to Luke and which some critics tend to regard as being created by Luke...It does in factshow a number of features in common with the other parables peculiar to Luke and Lucanfeatures of style and language. Moreover, it fits neatly into its present context as an example ofthe negative attitude condemned in the surrounding teaching...” (P. 521)This kind of comparison / parable is intended to become a sort of “mirror” into which thedisciple of Jesus can look. By illustrating the folly of constantly wanting more and more earthlypossessions, the disciple can take warning, and correct his own life-style.2560The phrase evk tou/ o;clou auvtw/, “out of the crowd to him,” is read by P75, Sinaiticus,Vaticanus, L, Q, Theta (see), Uncial Manuscript 070, Minuscules 33, 579 (see), 2542 and afew other Greek manuscripts.It is changed to read “to him out of the crowd,” by Alexandrinus, Bezae, W, Psi, Families1 and 13 of Minuscules, the “Majority Text,” the Old Latin Manuscript aur, the StuttgartiensisVulgate, the Wordsworth-White Vulgate and the Syriac tradition.This change in word-order does not change the meaning of Luke.2561Fitzmyer comments that “We are not told just what was in dispute. Did the older brotherrefuse to allow this one to take ‘that portion of the property that was coming’ to him (15:12)? Didhe prefer to hold it jointly? Given Jesus’ reply, the details of the dispute are unimportant...” (2, p.(continued...)1240
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