Luke 12:8 Kommentar

In this chapter we have divers excellent discourses of our Saviour's upon various occasions, many of which are to the same purport with what we had in Matthew upon other the like occasions; for we may suppose that our Lord Jesus preached the same doctrines, and pressed the same duties, at several times, in several companies, and that one of the evangelists took them as he delivered them at one time and another at another time; and we need thus to have precept upon precept, line upon line. Here, I. Christ warns his disciples to take heed of hypocrisy, and of cowardice in professing Christianity and preaching the gospel (Luk 12:1-12). II. He gives a caution against covetousness, upon occasion of a covetous motion made to him, and illustrates that caution by a parable of a rich man suddenly cut off by death in the midst of his worldly projects and hopes (Luk 12:13-21). III. He encourages his disciples to cast all their care upon God, and to live easy in a dependence upon his providence, and exhorts them to make religion their main business (Luk 12:22-34). IV. He stirs them up to watchfulness for their Master's coming, from the consideration of the reward of those who are then found faithful, and the punishment of those who are found unfaithful (Luk 12:35-48). V. He bids them expect trouble and persecution (Luk 12:49-53). VI. He warns the people to observe and improve the day of their opportunities and to make their peace with God in time (Luk 12:54-59).

In the mean time,.... While Christ was discoursing with the Pharisees, and they were using him in the vilest manner, throwing out their invectives against him in order to draw off the people from him: when there were gathered together an innumerable multitude of people. There were "myriads" of them, as in the original text, and a myriad is ten thousand; the meaning is, that there were several thousands of them: insomuch that they trod one upon another; striving to get near to Christ, either to see his person, or to hear his discourses; and particularly, what he would say to the Pharisees, who had fallen upon him in so violent a manner: he began to say unto his disciples first of all; he directed his discourse not to the Pharisees, nor to the multitude, but to his disciples in the first place; at least, chiefly to them; for whom he had a regard, who were his dear friends, and were to be the preachers of his Gospel every where; and therefore it was proper that they should be aware of the dissembling arts of the Scribes and Pharisees, and have their minds fortified against approaching dangers, persecutions, and death itself: the last phrase, "first of all", is omitted in the Vulgate Latin version; and by all the Oriental versions, it is joined to the next clause, and read thus, "especially", or before all things, beware of the leaven of the Pharisees, which is hypocrisy; expressed both in their doctrines, and in their lives; which carried a great show of piety and holiness, but was in appearance only: very aptly is hypocrisy in doctrine and manners, compared to leaven; which at first is small and little, but gradually increases and spreads itself, and lies hid and covered, and is not easily discerned, nor its influence and effects observed; but in time, it infects and corrupts the whole of men's principles and practices, and puffs and swells them up with a vain opinion of themselves; and when our Lord bids his disciples beware of it, his meaning not only is, that they take heed that they were not infected with it themselves, but that they were not imposed upon by the specious pretences of these artful and designing men.

Also I say unto you, &c. The same as in Mat 10:32 whosoever shall confess me before men, him shall the son of man also confess before the angels of God; only instead of I, he here calls himself "the son of man"; and instead of "before my Father which is in heaven", here it is, "before the angels of God"; who will accompany Christ when he comes to judgment, and will be present, when he shall acknowledge his true followers as the blessed of his Father, the chosen of God, his redeemed and sanctified ones; and reject others before his Father, and the whole universe of rational beings: it is said in the Targum on Sol 1:15. "when the children of Israel do the will of their king, he by his word (the Logos) praises them in the family of the holy angels.'' This Christ, the eternal word, will do at the great day.

On martyrdom the Lord hath spoken explicitly, and what is written in different places we bring together. "But I say unto you, Whosoever shall confess in Me before men, the Son of man also shall confess before the angels of God; but whosoever shall deny Me before men, him will I deny before the angels." "Whosoever shall be ashamed of Me or of My words in this adulterous and sinful generation, of him shall the Son of man also be ashamed when He cometh in the glory of His Father with His angels. Whosoever therefore shall confess in Me before men, him will I also confess before my Father in heaven." "And when they bring you before synagogues, and rulers, and powers, think not beforehand how ye shall make your defence, or what ye shall say. For the Holy Spirit shall teach you in the same hour what ye must say." In explanation of this passage, Heracleon, the most distinguished of the school of Valentinians, says expressly, "that there is a confession by faith and conduct, and one with the voice. The confession that is made with the voice, and before the authorities, is what the most reckon the only confession. Not soundly: and hypocrites also can confess with this confession. But neither will this utterance be found to be spoken universally; for all the saved have confessed with the confession made by the voice, and departed. Of whom are Matthew, Philip, Thomas, Levi, and many others. And confession by the lip is not universal, but partial. But that which He specifies now is universal, that which is by deeds and actions corresponding to faith in Him. This confession is followed by that which is partial, that before the authorities, if necessary, and reason dictate. For he will confess rightly with his voice who has first confessed by his disposition. And he has well used, with regard to those who confess, the expression 'in Me,' and applied to those who deny the expression 'Me.' For those, though they confess Him with the voice, yet deny Him, not confessing Him in their conduct. But those alone confess 'in Him,' who live in the confession and conduct according to Him, in which He also confesses, who is contained in them and held by them. Wherefore 'He never can deny Himself.' And those deny Him who are not in Him. For He said not, 'Whosoever shall deny' in Me, but 'Me.' For no one who is in Him will ever deny Him. And the expression 'before men' applies both to the saved and the heathen similarly by conduct before the one, and by voice before the other. Wherefore they never can deny Him. But those deny Him who are not in Him." So far Heracleon. And in other things he seems to be of the same sentiments with us in this section; but he has not adverted to this, that if some have not by conduct and in their life "confessed Christ before men," they are manifested to have believed with the heart; by confessing Him with the mouth at the tribunals, and not denying Him when tortured to the death. And the disposition being confessed, and especially not being changed by death at any time, cuts away all passions which were engendered by corporeal desire. For there is, so to speak, at the close of life a sudden repentance in action, and a true confession toward Christ, in the testimony of the voice. But if the Spirit of the Father testifies in us, how can we be any more hypocrites, who are said to bear testimony with the voice alone? But it will be given to some, if expedient, to make a defence, that by their witness and confession all may be benefited-those in the Church being confirmed, and those of the heathen who have devoted themselves to the search after salvation wondering and being led to the faith; and the rest seized with amazement. So that confession is by all means necessary. For it is in our power. But to make a defence for our faith is not universally necessary. For that does not depend on us. "But he that endureth to the end shall be saved." For who of those who are wise would not choose to reign in God, and even to serve? So some "confess that they know God," according to the apostle; "but in works they deny Him, being abominable and disobedient, and to every good work reprobate." And these, though they confess nothing but this, will have done at the end one good work. Their witness, then, appears to be the cleansing away of sins with glory. For instance, the Shepherd says: "You will escape the energy of the wild beast, if your heart become pure and blameless." Also the Lord Himself says: "Satan hath desired to sift you; but I have prayed." Alone, therefore, the Lord, for the purification of the men who plotted against Him and disbelieved Him, "drank the cup;" in imitation of whom the apostles, that they might be in reality Gnostics, and perfect, suffered for the Churches which they founded. So, then, also the Gnostics who tread in the footsteps of the apostles ought to be sinless, and, out of love to the Lord, to love also their brother; so that, if occasion call, enduring without stumbling, afflictions for the Church, "they may drink the cup." Those who witness in their life by deed, and at the tribunal by word, whether entertaining hope or surmising fear, are better than those who confess salvation by their mouth alone. But if one ascend also to love, he is a really blessed and true martyr, having confessed perfectly both to the commandments and to God, by the Lord; whom having loved, he acknowledged a brother, giving himself up wholly for God, resigning pleasantly and lovingly the man when asked, like a deposit.

But this conclusion I can draw also from the following words: "For I say unto you, Whosoever shall confess me before men, him will I also confess before God." Now they who shall confess Christ will have to be slain before men, but they will have nothing more to suffer after they have been put to death by them.

In the Gospel the Lord speaks, and says, "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven: but he that denieth me, him will I also deny." If He does not deny him that denies, neither does He confess him that confesses; the Gospel cannot be sound in one part and waver in another. Either both must stand firm, or both must lose the force of truth. If they who deny shall not be guilty of a crime, neither shall they who confess receive the reward of a virtue. Again, if faith which has conquered be crowned, it is of necessity that faithlessness which is conquered should be punished. Thus the martyrs can either do nothing if the Gospel may be broken; or if the Gospel cannot be broken, they can do nothing against the Gospel, since they become martyrs on account of the Gospel. Let no one, beloved brethren, let no one decry the dignity of martyrs, let no one degrade their glories and their crowns. The strength of their uncorrupted faith abides sound; nor can he either say or do anything against Christ, whose hope, and faith, and virtue, and glory, are all in Christ: those cannot be the authority for the bishops doing anything against God's command, who themselves have done God's command. Is any one greater than God, or more merciful than God's goodness, that he should either wish that undone which God has suffered to be done, or, as if God had too little power to protect His Church, should think that we could be preserved by his help?

But what will be more glorious than to have the only-begotten Word of God Himself to bear witness in our behalf at the divine judgment, and by His own love to draw forth as a recompense for confession, a declaration upon that soul to whom He bears witness, For not as abiding without him to whom He bears witness, but as dwelling in him and filling him with light, He will give His testimony.

He has also well introduced faith, stimulating us to its confession, and to faith itself He has placed virtue as a foundation. For as faith is the incentive to fortitude, so is fortitude the strong support of faith.

(ubi sup.) Both in condemnation a greater punishment is announced, and in blessing a greater reward; as if He said, Now you confess and deny, but I then, for a far greater recompense of good and evil awaits them in the world to come. There are other modes also of denying which St. Paul describes, saying, They profess that they know God, but in works they deny him. (Tit. 1:16.) And again, If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. (1 Tim. 5:8.) Also, Flee from covetousness, which is idolatry. (Col. 3:5.) Since then there are so many modes of denial, it is plain that there are many likewise of confession, which whosoever has practised, shall hear that most blessed voice with which Christ greets all who have confessed Him. But mark the precaution of the words. For in the Greek he says, Whosoever shall confess in Me, showing that not by his own strength, but by the aid of grace from above, a man confesses Christ. But of him who denies, He said not "in Me," but me. For though being destitute of grace he denies, he is nevertheless condemned, because the destitution is owing to him who is forsaken, or he is forsaken for his own fault.

(Hom. 34. in Matt.) The Lord is not then content with an inward faith, but requires an outward confession, urging us to confidence and greater love. And since this is useful for all, He speaks generally, saying, Whosoever shall confess me, &c.

"Whosoever shall confess Me before men, him shall the Son of man also confess before the angels of God." It is then a thing above all others worthy of our attention to see who it is that confesses Christ, and in what way one may rightly and blamelessly confess Him. Most wise Paul, therefore writes to us, "Say not in yours heart, Who shall ascend unto heaven? that is to bring Christ down: or who shall descend into the deep? that is, to bring Christ up from the dead. But what says the Scripture? The Word is nigh you, in your mouth and in your heart; that is, the Word of faith which we preach: because if you shall say with your mouth that Jesus is the Lord, and shall believe in your heart that God raised Him from the dead, you shall live. For with the heart man believes unto righteousness, and with the mouth confession is made unto salvation." In which words the mystery of Christ is most excellently explained. For first of all it is our duty to confess that the Son, Who sprang from God the Father, and Who is the Only-begotten of His substance, even God the Word, is Lord of all: not as one on whom lordship has been bestowed from without, and by imputation, but as being by nature and in truth Lord, as the Father also is. And next we must believe, that "God raised Him from the dead," that is, when having become man, He had suffered in the flesh for our sakes: for so He arose from the dead. Whosoever therefore confesses Christ before men, as God and Lord, shall be acknowledged by Him before the angels of God. But where and how? Evidently at that time, when He shall descend from heaven in the glory of His Father with the holy angels at the end of this world: then shall He crown His true confessor, who possessed an unwavering and genuine faith, and so made profession. There also shall the company of the holy martyrs shine, who endured the conflict even unto life and blood, and honoured Christ by their patient endurance: for they denied not the Saviour, nor was His glory unknown to them, but they kept their fealty to Him.

Now Paul says, If thou wilt confess with thy mouth the Lord Jesus, and believe in thy heart that God raised him from the dead, thou shalt be saved. (Rom. 10:9.) The whole mystery of Christ is conveyed in these words. For we must first confess that the Word born of God the Father, that is, the only-begotten Son of His substance, is Lord of all, not as one who had gained His Lordship from without and by stealth, but who is in truth by His nature Lord, as well as the Father. Next we must confess that God raised Him from the dead, who was Himself truly made man, and suffered in the flesh for us; for such He rose from the dead. Whoever then will so confess Christ before men, namely, as God and the Lord, Christ will confess him before the angels of God at that time when He shall descend with the holy angels in the glory of His Father at the end of the world.

But I tell you, everyone who confesses me before men, the Son of Man will also confess him before the angels of God. But whoever denies me before men will be denied before the angels of God. He looks at what was said before, where it was stated that any covered and hidden things are to be revealed, concluding that this revelation will take place not in any lowly meeting, but in the sight of the heavenly city and the eternal king and judge. And lest it be thought that because he says those who deny him will be denied, the condition of all, that is, of those who deny out of zeal and those who deny out of weakness or ignorance, is the same, he immediately adds:

It was said above, that every hidden work and word is to be revealed, but He now declares that this revelation is to take place in the presence of the heavenly city and the eternal Judge and King; saying, But I say unto you, Whosoever shall confess me, &c.

Now He offers a reward for the confession of faith. Since He said, "do not fear those who kill the body" and added that "the very hairs of your head are all numbered," lest someone should say: then give me some reward as well, for what good does it do me that You have numbered my hairs. He says (to such a person): do you desire a reward as well? Listen. Whoever confesses (faith) in Me, that one will be acknowledged by Me before God. He said: will confess "in Me," that is, with My assistance and by My power, and I will confess him "in him," that is, with his assistance. For just as we first need God, since without Him we can do nothing (John 15:5), so also God needs us. For if He does not find in us worthy deeds, He does not accept us either; otherwise He would be a respecter of persons. So we confess "in Him," that is, with His assistance, and He "in us," that is, with our assistance. For if we do not give Him cause, He will not bear witness for us either. Since every saint abides in Christ, and Christ in him (John 15:5), then perhaps is it not for this reason also that He said thus: whoever confesses (Me) "in Me," that is, abiding, that one I too will confess, abiding in him.

Christ preaches to his disciples against hypocrisy; and against timidity in publishing the Gospel, Luk 12:1-5. Excites them to have confidence in Divine providence, Luk 12:6, Luk 12:7. Warns them against denying him, or betraying his cause, Luk 12:8, Luk 12:9. Of the blasphemy against the Holy Ghost, Luk 12:10. Promises direction and support in persecution, Luk 12:11, Luk 12:12. Warns the people against covetousness, Luk 12:13-15. Parable of the rich man who pulled down his granaries to build greater, Luk 12:16-21. Cautions against carking cares and anxieties, Luk 12:22-32. The necessity of living to God, and in reference to eternity, Luk 12:33-40. At the request of Peter, he farther explains the preceding discourse, Luk 12:41-48. The effects that should be produced by the preaching of the Gospel, Luk 12:49-53. The signs of the times, Luk 12:54-57. The necessity of being prepared to appear before the judgment seat of God, Luk 12:58, Luk 12:59.

Shall confess - See on Mat 10:32, Mat 10:33 (note).

WARNING AGAINST HYPOCRISY. (Luk 12:1-12) 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" (Luk 12:54). covered--from the view.

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 Luk 9:26.