Luke 12 Luke 12:1–12 Christ teacheth his disciples to avoid hypocrisy, and not to be fearful in publishing his doctrine. Luke 12:13–21 He refuseth to be judge in a civil cause, and warns the people to beware of covetousness by the parable of a rich man, who boasted himself in his multiplied stores.

We read of such a caution given to the disciples, Matt. 16:6. But that is not the same caution with this; there he compared their doctrine to leaven, for the aptness of it to infect others; here he compares their lives to the same thing, and for the same reason: this appeareth to be the same sense…

It is a proverbial expression: those, and parabolical expressions, may be applied in several cases, and to several subjects: we have met with this before variously applied, Matt. 10:26, Mark 4:22; and in this Gospel, Luke 8:17.

We have something very like this Matt. 10:27, spoken by way of precept. It seemeth to be a sentence also variously applied: it may be left indifferent to the reader, whether he will understand it as a promise of the publication of the gospel, (to which purpose it seems to be spoken in the form of a…

See Poole on “Matt. 10:28”, where we met with the same. In Luke 12:5–13 our Saviour arms his disciples to encounter those storms of persecution which he knew they would meet with after he should be taken up into heaven. Here are two arguments in this verse: 1.

See Poole on “Matt. 10:29”, and following verses to Matt. 10:31. Our Saviour’s third argument is brought from the providence of God, both his general providence, upholding the beings of all his creatures, so that he forgetteth not a sparrow, though a creature of so minute a value, that two of them…

See Poole on “Matt. 10:32”, See Poole on “Matt. 10:33”. Here is a fourth and fifth argument, drawn from the rewards and punishments of such as shall confess or deny Christ before men.

See Poole on “Matt. 12:31”. See Poole on “Mark 3:28–29”.

See Poole on “Matt. 10:19–20”, See Poole on “Mark 13:11”. See Poole on “Luke 12:11”

This passage certainly is not recorded for nothing; if it teacheth us any thing, it is this, That matters of civil justice belong not to those whom Christ sends to preach his gospel: that work is enough for them. Christ here refuseth the office so much as of an arbitrator.

The πλεονεξια, here translated covetousness immoderate desire of having of this world’s goods, which discovers itself either by unrighteous acts in procuring, or uncharitable omissions for the keeping, of the things of this life.

The evangelist lets us know, that these verses contain not a narrative of a matter of fact, but only a representation of something that is too ordinary, by a fictitious story.

See Poole on “Matt. 6:25”, and following verses to Matt. 6:32, where we before met with all that is here. The thoughtfulness here forbidden is not moderate, prudent thoughtfulness, or care; but, 1. A distrustful thoughtfulness; 2.

Matthew saith, seek first the kingdom of God, and his righteousness; and all these things shall be added, &c. The particle πλην prefixed here to ζητειτε, (which we translate rather seek), doth expound Matthew’s πρωτον, seek first, and likewise expounds our Saviour’s meaning, when he said.

Our Saviour had mentioned a kingdom, Luke 12:31. How much too big a thought was this for fishermen, and others of his poor hearers, to entertain! He therefore here assures them of the thing, that they should have a kingdom, and showeth them that their title to it was his and their Father’s will;…

The immutable purpose of the Divine Being to glorify the disciples of Christ, the freedom of the Divine will in the gift of heaven and glory, are neither of them exclusive of, but include and suppose, their duty to use such due means as he hath directed them, in the use of which they shall obtain…

The first words of Luke 12:40, Be ye therefore ready also, expound Luke 12:35. In this sense we find the phrase used, 1 Kings 18:46, 2 Kings 4:29, 2 Kings 9:1, Job 38:3, Job 40:7, Jer. 1:17.

The duty which Christ is here pressing upon his hearers is watchfulness, which signifieth: 1. A negation of sleep; 2. An industrious keeping ourselves awake with reference to some particular end.

See Poole on “Matt. 24:45” and following verses to Matt. 24:51, where we met with the same parable, but here expressed more largely, and with more circumstances. Matthew hath not the introduction to it which we have here, Luke 12:41.

Some of the ancients here by fire understood the Holy Ghost, or the preaching of the gospel, with those flames of love and holy affections which that causeth in the hearts of good people; but this interpretation cannot but be looked upon as strained to those who compare this verse with Luke…

This baptism, spoken of here by our Saviour, is the same mentioned Matt. 20:22–23, and can be understood of nothing but his passion, the accomplishment of which he hints us was to be before the fire (before mentioned) would blaze up on the earth.

See Poole on “Matt. 10:34–35”. Our Saviour in these words doth but pursue the same argument which began Luke 12:49, to show what would be the consequences of the doctrine of the gospel.

We met with a discourse of the same nature; See Poole on “Matt. 16:2–3”. The sense of our Saviour is, that God by his prophets had given them more certain signs and revelations of the coming of the Messiah, and of the nature of his kingdom, and the effects and consequences of it, than were written…

Our Saviour made use of this expression, Matt. 5:25–26, to persuade peace between brethren; here he useth it to persuade men to acquaint themselves with God, and be at peace.