Luke 12:11

See Poole on "Mt 10:19-20", See Poole on "Mr 13:11". See Poole on "Luk 12:11"

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Luk_12:11-12

The Holy Ghost shall teach you

Divine help for ministers in discharging their duties

The advice and promise contained in these verses were very suitable to the disciples, many of whom were soon to be called before Jewish and Roman courts of various kinds for the sake of Christ.

Plain and illiterate as the disciples generally were, they would be ready to be much alarmed at the thought of appearing before civil and ecclesiastical rulers and judges, not only from the apprehension that they might be condemned if they did not plead their cause aright, but still more from the apprehension that from some failure in judgment, or memory, or eloquence, on their part, the cause of the gospel might suffer--which was dearer to them than their life. Their Lord, therefore, wisely and graciously counselled and encouraged them in that prospect. Take ye no thought, said He; not that prudent thought was unbecoming, or that they were to be rash, and speak unadvisedly with their lips: but they were forbidden to take anxious, perplexing, and disquieting thought, as the word might be rendered, and as He said on another occasion, Take no thought for the morrow. Such thought as that, at the time they were speaking, would have argued distrust in God, and would have thrown them into such confusion as would have incapacitated them from speaking as they ought. They were not to be studious of making a fine appearance; nor were they to be apprehensive that the Lord would allow either them to be put to shame, or His own cause to suffer. Nay, as spoken to those who were under the influence of plenary inspiration, these words forbade them to spend time in premeditation on their defence of themselves, or on their declaration of the gospel, for it is thus expressed in Mark, Take no thought beforehand what ye shall speak, neither do ye premeditate. Take ye no thought, as it is in Luke, how, or what thing, that is, either as to the manner or matter of what ye shall answer, or say in defence of yourselves; or what ye shall say, that is, what ye shall say in declaring the truth before your accusers and audience, be they what they may. And to encourage them to this, He assures them that the Holy Spirit would suggest to them at the time whatever was proper to be said, and would direct and strengthen them to say it in the best manner. Now, all this is often exemplified very strikingly in the Acts of the Apostles, in which we read of several of the disciples being carried before different courts, where they trusted in God, and had this promise so fulfilled to them as to enable them to speak, and in every way to conduct themselves, in the most becoming and noble manner. As to the application of these words to the succeeding ages of the Church; it becomes all Christians, and especially Christian ministers, neither presumptuously to abuse them, nor unbelievingly to neglect the legitimate encouragement which they contain. It would certainly be a gross perversion of this passage, if any preachers were now to imagine that it would countenance them in ordinary eases in coming forward to preach without previous study. Now that miraculous inspiration has ceased, they have to seek their knowledge from the Word of God, and in the way of diligent, persevering, and prayerful application of mind; that they may bring forward abundance of suitable matter, in the best way of which, all their other duties being considered, they are capable. Whatever might be the rule in cases of emergency, even the inspired teachers themselves were required thus to stir up the gift of God that was in them; and therefore much more is such diligence necessary in those who have no such inspiration. It is no difficult matter, indeed, for a man who abounds in self-confidence and readiness of expression to speak often and long, in a certain way, of the things of God with little or no preparation, but it is a poor boast to boast of such a habit; it is a poor compliment to the intelligence of his audience to indulge it; there will be no need for him or his admirers to proclaim that his effusions are extemporary, for that will be but too evident. In many cases this is, doubtless, under the guise of zeal, the refuge of indolence; and it would be well for him to consider whether he be not labouring under an error in imagining that there is anything peculiarly spiritual or praiseworthy in offering to God that which costs him nothing. The words which were addressed to inspired Timothy are surely at least as suitable in this view to ordinary teachers: Give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them; for in doing this thou shalt both save thyself and them that hear thee. In a different sense, David prepared with all his might for the house of his God. Because the preacher, too, was wise, he still taught the people knowledge, yea, he gave good heed, and sought out, and set in order many proverbs. If due diligence be not used, to expect the help of the Spirit is not faith, but presumption. At the same time there is much direction and encouragement here to ministers when they are in the way of duty. The spirit of this passage teaches them not to fail to declare the will of God when they are suddenly called on to do so in the course of providence. They are not to hang back or to hesitate then, but are to discharge the duty in the best way they can under God. On extraordinary occasions they may expect, though not miraculous, yet extraordinary, assistance. They may expect that their strength will be as their day; that their Masters grace will be sufficient for them, and that His strength will be made perfect in their weakness. Nor need they be afraid to speak, in any circumstances, however trying or dangerous, into which their Lord brings them. (James Foote, M. A.)

Martyrs inspired by the Spirit

You will be struck in reading Foxes Acts and Monuments to find how many of the humblest men and women acted as if they were of noblest blood. In every age the line of martyrs has been a line of true nobility. When the King of France told Bernard Palissy that, if he did not change his sentiments, he should be compelled to surrender him to the Inquisition, the brave potter said to the king, You say I shall be compelled, and yet you are a king; but I, though only a poor potter, cannot be compelled to do other than I think to be right, Surely the potter was more royal than the king. The cases are numberless, and should be as household words among you, in which humble men, feeble women, and little children have shown a heroism which chivalry could not equal. The Spirit of God has taken the wise in their own craftiness, and answered the learned out of the mouths of babes. The answers of uneducated persons among the martyrs were frequently so put to the point, and hit the nail so well on the head, that you might almost suppose they had been composed by an assembly of divines; they came from a better source, for they were given by the Holy Spirit. The bearing of the bleeding witnesses for our Lord has been worthy of their office, and right well have they earned the title of The noble army of martyrs. (C. H. Spurgeon.)

Providential prompting

Some time ago a town missionary had in his district a man who never would suffer any Christian man to come into his house. The missionary was warned by many that he would get a broken head if he ventured on a visit. He therefore kept from the house, though it troubled him to pass it by. He made a matter of prayer of it, as was his wont, and one morning ventured into the lions den; when the man said, What have you come here for? … Well, sir, he said, I have been conversing with people in all the houses along here, and I have passed you by because I heard you objected to it; but somehow I thought it looked cowardly to avoid you, and therefore I have called. Come in, then, the man said; sit down. Now you are going to talk to me about the Bible. Perhaps you do not know much about it yourself. I am going to ask you a question, and if you can answer it, you shall come again; if you do not answer it, I will bundle you downstairs. Now, he said, do you take me? Yes, said the other, I do take you. Well, then, this is the question: Where do you find the word girl in the Bible, and how many times do you find it? The city missionary said, The word girl occurs only once in the Bible, and that is in the Book of Joel, the third chapter and the third verse: They sold a girl for wine. You are right; but I would not have believed you knew it, or else I would have asked you some other question. You may come again. But, said the missionary, I should like you to know how I came to know it. This very morning I was praying for direction from God; and when I was reading my morning chapter, I came upon this passage: There shall be boys and girls playing in the streets of Jerusalem; and I found that the word girl did not occur anywhere else but in Joel. The result of that story, however odd it seems, was that the missionary was permitted to call; and the man took an interest in his visits, and the whole family were the better, the man and his wife and one of his children becoming members of a Church some time afterwards. Is not God the answerer of prayer?

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 12:11-12. When they bring you unto the synagogues — Let me add, however others may be affected by this testimony of the Spirit, one happy effect of its operation shall be to furnish you, my apostles, for a proper and honourable discharge of your office in its most difficult parts: and therefore when, in the opposition you shall meet with from your persecutors, they shall bring you into the synagogues, to be tried in the judicial courts assembled there; And unto magistrates and powers — Before greater magistrates and supreme powers, whether Jewish or heathen; — Take ye no thought how ye shall answer — Be not solicitous about the matter or manner of your defence, nor how to express yourselves. Though they may have not only your liberty but your lives in their hands, yet be not anxious what apology you shall make for yourselves, or what you shall advance in defence of the gospel you preach. For the Holy Ghost shall teach you — For in these seasons of the greatest difficulty and extremity, the Spirit of God shall suggest to your minds the answers you ought to give to the most captious inquiries, and most invidious charges of your enemies. Proper thoughts and expressions shall flow in upon you as fast as you can utter them, so that with undaunted courage you shall be able to vindicate the honour of the gospel, and to confound the most artful or most potent of your adversaries. See on Mat 10:19-20; Mar 13:11.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12:11-12 brought to trial: Jesus predicted persecution from Jews in the synagogues and from Gentile rulers and authorities. Paul and other apostles faced both kinds of persecution throughout Acts.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 12:11. Ἢ τί εἴπητε, or what ye shall say) Even independent of the absolute need there is of a defence [τί ἀπολογήσησθε; independent of the defence in answer to the charge, which you must necessarily make].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_12:11-12. But when they bring youfollowing out this denial of me and blasphemy against the Spiritto the synagogues, etc.

πῶς ἢ τί] Care not about the kind and manner, or the substance of your defence. See also on Mat_10:19; Mar_13:11. On ἀπολογ. τί, comp. Xen. Mem. iv. 8. 4; Dem. 227. 13; Plat. Gorg. p. 521 A, Phaed. p. 69 D, Polit. 4, p. 420 B; Act_24:10.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 12:11 . τὰς ἀρχὰς καὶ τὰς ἐξουσίας : a general reference to heathen tribunals in place of Mt.’s συνέδρια (Luk 10:17 ). “Synagogues,” representing Jewish tribunals, retained.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vers. 11 and 12. The Aid.—“When they bring you unto the synagogues, and before magistrates and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12. For the Holy Ghost shall teach you in the same hour what ye ought to say.” — Jesus seems to take pleasure in enumerating all the different kinds of powers whose hostility they shall have to feel.—Συναγωγαί, the Jewish tribunals, having a religious character; ἀρχαί, Gentile authorities, purely civil, from provincial prefects up to the emperor; ἐξουσίαι, any power whatsoever. But let them not make preparation to plead! Their answer will be supplied to them on the spot, both as to its form (πῶς, how) and substance (τί, what). And their part will not be confined to defending themselves; they will take the offensive; they will bear testimony (τί εἴπητε, what ye shall say). In this respect, also, everything shall be given them. Witness Peter and Stephen before the Sanhedrim, St. Paul before Felix and Festus; they do not merely defend their person; they preach the gospel. Thus the Holy Spirit will so act in them, that they shall only have to yield themselves to Him as His mouthpiece. The parallel passage occurs in Matthew in the instructions given to the Twelve (Luk 10:19-20). The form is different enough to prove that the two compilations are not founded on the same text. Comp. also a similar thought (Joh 15:26-27).

This saying attests the reality of the psychological phenomenon of inspiration. Jesus asserts that the Spirit of God can so communicate with the spirit of man, that the latter shall be only the organ of the former.

Holtzmann sees in all those sayings, Luk 12:1-12, only a combination of materials arbitrarily connected by Luke, and placed here in a fictitious framework. A discourse specially addressed to the disciples seems to him out of place in the midst of this crowd (p. 151). Yet he cannot help making an exception of Luk 12:1-3, which may be regarded as suitably spoken before a large multitude. But if we admit ever so little the historical truth of the striking words, I say unto you, you my friends (Luk 12:4), we must acknowledge that they serve to distinguish the disciples from other persons present, and who are not of the same mind. The promise addressed to faithful confessors (Luk 12:9) also receives from the hostile surroundings a quite peculiar appropriateness. The threat of Luk 12:10 supposes the presence of adversaries who have calumniated Jesus. In short, the announcement of persecutions, and the promise of the Holy Spirit’s aid, Luk 12:11-12, find a natural explanation if, at the very moment, the disciples were in a perilous situation. All the elements of this discourse are thus in perfect keeping with the historical frame in which it is set by Luke. And this frame is only an invention of the evangelist!

9. The Position of Man and of the Believer in relation to this World’s Goods: Luk 12:13-59.

The occasion of this new discourse is supplied by an unexpected event, and without any relation to what had just happened. This piece embraces: 1 st. A historical introduction (Luk 12:13-14); 2 d. A discourse addressed by Jesus to the multitude on the value of earthly goods to man in general (Luk 12:15-21); 3 d. A discourse, which He addresses specially to the disciples, on the position which their new faith gives them in respect of those goods (Luk 12:22-40); 4 th. A still more special application of the same truth to the apostles (Luk 12:41-53); 5 th. In closing, Jesus returns to the people, and gives them a last warning, based on the threatening character of present circumstances (Luk 12:54-59).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

It is a great and hard conflict to confess the truth, yet he that can do all things, and is almighty, will not be wanting to the weakest which strive and contend in his appointed time.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 11. Unto magistrates and powers] See Mt 10:17-20.

Take ye no thought] See Mt 6:25; Mt 10:19.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) And when they bring you unto the synagogues.—See Note on Mat_10:18-19. What had been a special promise to the Twelve is now extended to all whom the Lord calls His friends. Note, as characteristic of St. Luke’s phraseology, the combination “magistrates” (better, principalities, or authorities) and “powers,” the same combination of the two words meeting us again in Luk_20:20, and 1Co_15:24; Eph_3:10; Col_1:16; Col_2:15; Tit_3:1. It would seem to be one of the many phrases which had passed from the Evangelist to the Apostle, or conversely.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. unto the synagogues, and unto magistrates, and powers] The ‘synagogues’ were the small Jewish tribunals of synagogue officials in every town, which had the power of inflicting scourging for minor religious offences. ‘Magistrates’ and ‘powers’ would be the superior authorities Jewish or Gentile.

take ye no thought] Rather, be not anxiously careful.

how or what thing] i.e. about either the manner and line, or the phraseology of your defence.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when they bring you unto the synagogues,.... Of the Jews, to be examined and scourged by the rulers of them:

and unto magistrates and powers; Heathen ones; the Persic version reads, "princes and kings"; and the Ethiopic version, "princes, kings, and judges"; see Mat 10:18

Take ye no thought how, or what thing ye shall answer, or what ye shall say; be not anxiously concerned, neither about the manner, nor the matter of your answer, apology, and defence: in the first part of this clause, the Syriac, Persic, and Ethiopic versions, only read, "how"; and the Arabic version only, "what"; See Gill on Mat 10:19.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:

Ver. 11. Take ye no thought] See the note on Mat 10:19, and Mar 13:11. Alice Driver, martyr, at her examination, put all the doctors to silence, so that they had not a word to say, but one looked upon another. Then she said, Have ye no more to say? God be honoured; you be not able to resist the Spirit of God in me, a poor woman. I was an honest poor man’s daughter, never brought up in the university as you have been. But I have driven the plough many a time before my father, I thank God; yet notwithstanding in the defence of God’s truth, and in the cause of my Master, Christ, by his grace I will set my foot against the foot of any of you all, in the maintenance and defence of the same. And if I had a thousand lives it should go for payment thereof. So the chancellor condemned her, and she returned to the prison as joyful as the bird of the day. (Acts and Mon.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the notes at Mat 10:17-20.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

11. Bring you unto the synagogues—The same directions as were given to the Apostles, (Mat_10:19,) are now given for all who may be destined to the same persecutions. The terms synagogues, magistrates, powers, are much more limited than kings and rulers.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer. The Master comes back again to his old calm, and continues his loving instructions to his disciples; and turning again to the little group of his friends, he says. to them." When they bring you before hostile tribunals, special help, you will find, will be given you. Have no fear, then, that you will be wanting in wisdom or courage; the Holy Spirit of God will be your Advocate, and will whisper to you words for your defense." The best example of this supernatural aid to the accused followers of Jesus which we possess is the grave and stately apology of Stephen before the Sanhedrin. Peter"s speech before the same tribunal, and Paul"s before Felix and Festus, are also fair instances.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Take no thought - Be not solicitous about the matter or manner of your defense; nor how to express yourselves. Matt. x, 19; Luke xxi, 12.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here our Saviour acquaints his apostles, that for preaching his doctrine, and professing his religion, they should be brought before all sorts of magistrates, and into all kinds of courts; but advised them when they should be so brought, not to be anxiously thoughtful, or solicitously careful what they should say, for it should be suggested to them by the Holy Ghost, what they should speak in that hour.

Thence note, that though the truth of Christ may be opposed, yet the defenders of it shall never be ashamed; for rather than they shall want a tongue to plead for it, God himself will prompt them by his Holy Spirit, and furnish them with such arguments to defend the truth, as all their adversaries shall not be able to gainsay: In that hour the Holy Ghost shall teach you what ye ought to say.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

11, 12. When they bring you unto the synagogues. See notes on Matt. 10:19, 20.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

When they bring you

It is not stated who brings them into judgment.

before the synagogues

"into the synagogues to question you before the religious leaders"

rulers ... authorities

It may be necessary to combine these into one statement. AT: "other people who have power in the country"

in that hour

"at that time" or "then"

translationWords

synagogue

rule

authority

Holy Spirit

teach

hour, hours

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. ἢ τί. אBL La[250] Ti[251] W.H[252] It is omitted in D.

[250] La. Lachmann.

[251] Ti. Tischendorf.

[252] W.H. Westcott and Hort.

11. ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας. The “synagogues” were the small Jewish tribunals of synagogue officials in every town, which had the power of inflicting scourging for minor religious offences. “Magistrates” and “powers” are the superior authorities Jewish or Gentile. “Magistrates” comes from the Vulg[263] magistratus, through Wyclif.

[263] Vulg. Vulgate.

μὴ μεριμνήσητε. ‘Be not anxiously careful.’

πῶς ἢ τί. I.e. about either the manner and line, or the phraseology of your defence.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11, 12. Comp. 21:14, 15, which is parallel to both Mat 10:19, Mat 10:20 and Mar 13:11, but not so close to them in wording as these verses are. The connexion here is evident. There is no need to be afraid of committing this unpardonable blasphemy by illadvised language before a persecuting tribunal; for the Holy Spirit Himself will direct their words.

11. εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγάς. In all four passages their being brought before synagogues is mentioned. The elders of the synagogue were responsible for discipline. They held courts, and could sentence to excommunication (6:22; Joh 9:22, Joh 12:42, Joh 16:2), or scourging (Mat 10:17), which was inflicted by the ὑπηρέτης (see on 4:20). Schürer, Jewish People in the T. of J. C. ii. pp. 59-67 ; Derenbourg, Hist. de la Pal. pp. 86 ff. The ἀρχαί and ἐξουσίαι would include the Sanhedrin and Gentile tribunals.

μὴ μεριμνήσητε πῶς ἤ τί ἀπολογήσησθε. Neither the form nor the matter of the defence is to cause great anxiety beforehand. Sec on ver. 22 and 10:41 Excepting Rom 2:15 and 2Co 12:19, ἀπολογεῖσθαι is peculiar to Lk. (21:14 and six times in Acts). Here Mt. and Mk. have λαλήσητε.

D 157, a b c d e ff2i l q Syr-Cur. Syr-Sin. Aeth, omit ἤ τί, which may possibly come from Mat 10:19. If so, this is a Western non-interpolation. See note at the end of ch, 24. WH. bracket.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Answer [απολογησησθε] . See on 1Pe 3:15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.