Luke 12:48

Luk_12:48

For unto whomsoever much is given

The law of accountability

-These words are rendered as a reason why those servants that know their masters will are beaten with more stripes than those that knew it not, because they did not improve their advantages.

And Christ pleadeth the equity of it from the custom of men, expressed in their common proverbs or sentences, that go from hand to hand among the people. A beneficiary that hath received much from his benefactor is obliged to a greater gratitude. A factor that hath his masters estate in his hands must make a return according to the degree of the trust. These things being evident by the light of nature, and granted among all men, our Lord accommodateth them to His purpose, which is to show Gods proceedings with men are according to the degree of their advantages--For unto whomsoever, etc. In the words observe four things:

1. A double conveyance of benefits to us. Whatever a man receiveth, it is either given as a gift or committed as a talent. For, first, He saith, To whomsoever much is given; and presently, To whomsoever men have committed much.

2. These things are not given to all in the same measure; there is a difference in the distribution; some have much, others have little.

3. Whether men have received much or little, it is all in reference to an account; this is signified in the words, required, asked.

4. Answerable to their mercies shall their account be; much for much, and little for little. To whom anything is given, of him something shall be required and asked; but to whom much is given and committed, of him shall they ask the more; not more than is committed, but more than is required and asked of another; as where the soil is better and more tilled, we look for the better crop, and we expect that he should come sooner that rideth on horseback than he that goeth on foot. (T. Manton, D. D.)

Privilege the measure of responsibility

The husbandman, the more he improves his ground the greater crop he looks for; the more completely the soldier is armed, the better service is required of him; the scholar that is well instructed must show great fruits of his proficiency. Thus the earthly part of man drinks in the sweet showers of grace that fall upon it. The blessed Spirit of God puts upon us that panoply, the whole armour of God. And the same Spirit teacheth us all things, leads us into all truth, and brings all things to our remembrance which Christ hath spoken for our good. Shall we then, being thus cultivated, thus armed, thus instructed, not bring forth fruits in some measure answerable to so great indulgence? Shall such blessings of God be received in vain? (T. Stapleton.)

Gifts entail responsibility

The husbandman looks for more fruit from some of his fruit-trees than from others; those upon which he bestows most time, cost, and labour, from these he expects most fruit; and is displeased if his expectation be not answered accordingly. This shadows out unto us that God expects greater returns of duty from some persons than from some others, and neglect thereof provokes God against them. In the ceremonial law God required more sacrifices from the rich than from the poor: such as had great store of oxen, sheep, and other things to be offered in sacrifice, should not have been accepted had they offered a pair of turtle doves, or two young pigeons, which yet were accepted from the poorer sort of persons. So also under the gospel, to whom much is given, of them doth He require the more. God had done great things for Eli and David, and expected (accordingly) greater returns of duty and obedience all their lives after; but they failing in some great particulars, God is sore displeased with them, and reckons up the great benefits and particular engagements they had received, and tells them He expected other returns from them. So also Hezekiah received much, and God looked for answerable returns; but he rendered not according to the benefits received, and God was displeased with him upon that account. God planted a vineyard, and bestowed much care and pains about it, and looked for an answerable return of good fruits, but because it brought forth wild grapes instead of good and pleasant grapes, He laid it waste. Some have received more, and lie under greater engagements from God than others, therefore God looks to receive more. This shows us the great danger such persons lie under who have received much from God, and return but little; having received many talents, and not making an answerable return by improving of them to the honour of God and advantage of His people; nay, who perhaps use all against God and His people. God gives to some many gifts of nature and common graces, much knowledge, learning, wisdom, great riches, honours, offices, places, much time, liberty, great and choice means of grace, special providences and dispensations, and many other talents which others have not: of these God requires more than of those who have fewer and less of these things, and the not making suitable returns provokes God against them. If God spared not His choice servants, Eli, David, Hezekiah, &c., if judgment begin at the house of God, how shall the ungodly and sinner escape? Let every one of us consider what we have received, that so we may make unto God some answerable returns: God looked for more (and received more) from him that had the five talents, than from him that had received but two. No one (not the lowest, or meanest) is freed from making returns of duty to God: though God requires much from those who have received much, yet the mean person, who has but a little, must return of that little. Let him work with his hands, that he may have something to give to him that needeth; and it will be accepted according to that a man hath, and not according to that he hath not. So, also, of the use and improvements of all other talents, gifts, graces, liberty, power, and the rest. (Austen.)

Duty measured by ability

In Xenophons Memorabilia it is recorded of Socrates that, when he offered small sacrifices from his small means, he thought that he was not at all inferior in merit to those who offered numerous and great sacrifices from ample and abundant means; for he said that it would not become the gods to delight in large rather than in small sacrifices; since, if such were the case, the offerings of the bad would oftentimes be more acceptable to them than those of the good; nor would life be of any account in the eyes of men, if oblations from the bad were better received by the gods than oblations from the good; but he thought that the gods had most pleasure in the offerings of the most pious. He used also to quote with approbation the verse, Perform sacrifices to the gods according to your ability, and used to say that it was a good exhortation to men with regard to friends, and guests, and all other relations of life, to perform according to their ability. (Biblical Things Not Generally Known.)

Responsibility according to knowledge

Richard Knill was one day talking to some military officers in Madras, when one of them asked: What do you missionaries mean? Do you think that poor black fellow will be damned? I hope not, replied Knill, but if he is, I think his punishment will be very light compared with yours if you neglect God. The words so struck home that the officer lifted up his hands and said: I believe it; I have long thought so.

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

Luk 12:48. Ὀλίγας) not merely fewer than he who knew his Lord’s will, but few absolutely.—ᾧ ἐδόθη πολύ, to whom much has been given) especially if he himself has got it by solicitation and by violence.—παρἐθεντο) To whom those, whose business it was to commit it, have committed as a deposit, much. A personal verb used with the ellipsis of the person [those or men].

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

Luk 12:48 . ὁ δὲ μὴ γνοὺς : the opposite case is that of one who does not know . What he would do if he did know is another question; but it is not to be gratuitously supposed that he would neglect his duty utterly, like the other, though he does commit minor faults. He is a lower servant in the house to whom the master gave no particular instructions on leaving, therefore without special sense of responsibility during his absence, and apt like the average servant to take liberties when the master is away from home. παντὶ δὲ ᾧ ἐδόθη , etc.: a general maxim further explaining the principle regulating penalty or responsibility ( cf. Mat 25:15 ff.).

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

More than of him to whom so much was not given.

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

knew not--that is knew but partially; for some knowledge is presupposed both in the name "servant" of Christ, and his being liable to punishment at all.

many . . . few stripes--degrees of future punishment proportioned to the knowledge sinned against. Even heathens are not without knowledge enough for future judgment; but the reference here is not to such. It is a solemn truth, and though general, like all other revelations of the future world, discloses a tangible and momentous principle in its awards.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 48. Shall be beaten with few] For petty offences the Jews in many cases inflicted so few as four, five, and six stripes. See examples in Lightfoot.

From this and the preceding verse we find that it is a crime to be ignorant of God's will; because to every one God has given less or more of the means of instruction. Those who have had much light, or the opportunity of receiving much, and have not improved it to their own salvation, and the good of others, shall have punishment proportioned to the light they have abused. On the other hand, those who have had little light, and few means of improvement, shall have few stripes, shall be punished only for the abuse of the knowledge they possessed. See at the end of the chapter. Lu 12:59

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

(48) He that knew not.—The words manifest the tenderness of a considerate equity, like that which uttered itself in our Lord’s words as to Sodom and Tyre and Sidon, in Luk_10:12-13. Man’s knowledge is the measure of his responsibilities; and in the absence of knowledge, more or less complete, though stripes may be inflicted as the only effective discipline for teaching men what things are or are not worthy of stripes, yet they shall be “few.” The words throw a gleam of hope on the darkness that lies behind the veil. We know not whether the “few stripes” imply limited duration, or suffering less acute, the tolerabilior damnatio of Augustine, and need not care to know. We may well be content to leave that question to Him who spake the words, and in so doing gave the most convincing proof that the Judge of all the earth will assuredly do right (Gen_18:25).

Unto whomsoever much is given.—The two clauses differ slightly, though they are parallel in meaning; the first referring to “gifts” which involve what we speak of as a general moral responsibility, the second to that which has been solemnly “committed to men as a trust or deposit.” (Comp. 1Ti_6:20; 2Ti_1:12; 2Ti_1:14.)

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

48. that knew not] i.e. that knew not fully (Jon_4:11; 1Ti_1:13), for there is no such thing as absolute moral ignorance (Rom_1:20; Rom_2:14-15)

shall be beaten with few stripes] A most important passage as alone clearly stating that punishment shall be only proportional to sin, and that there shall be a righteous relation between the amount of the two.

They who knew not will not of course be punished for any involuntary ignorance, but only for actual misdoing.

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.

I am come to send fire on the earth,.... Meaning either the Gospel, which is as fire, that gives both light and heat, warms the hearts of God's people, and causes them to burn within them; though very distressing and torturing to wicked men; so the word of God is compared to fire, in Jer 20:9. Or else zeal for it, and which would be opposed with sharp contentions by others; or rather persecution for the sake of the Gospel, called sometimes the fiery trial; which tries men, as gold is tried in the fire, what they are, and what their principles and profession be; unless the Holy Ghost, and baptizing with him, and with fire, should be meant; since Christ in the next verse, speaks of the baptism of his sufferings, which that was to follow:

and what will I? what shall I say concerning this fire? what shall I wish and pray for? what would be pleasing and agreeable to me? even this,

if it be already kindled; or "that it were already kindled", or "O that it were already kindled"; meaning either that the Gospel was warmly preached by his disciples, and zealously defended by them, as it was after his death and resurrection; or that hot persecution was raised against it which was now beginning, since the advantage of it would be far greater than the evil in it: or that the Holy Ghost was come down in cloven tongues, like as of fire.

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

48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

Ver. 48. Much is given] To know our Master’s will is the great talent of all other. There is a "much" in that. There is a special depositum, as the word here used importeth. (παρεθεντο. here παρακαταθηκη, 1Ti 1:18; 1Ti 6:20)

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.

Few stripes - The Jews never inflicted more than forty stripes for one offence, Deu 25:3. For smaller offences they inflicted only four, five, six, etc., according to the nature of the crime. In allusion to this, our Lord says that he “that knew not” - that is, he who had comparatively little knowledge - would suffer a punishment proportionally light. He refers, doubtless, to those who have fewer opportunities, smaller gifts, or fewer teachers.

Much is given - They who have much committed to their disposal, as stewards, etc. See the parable of the talents in Mat. 25:14-30.

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

Shall be beaten with few stripes. Ignorance, when it proceeds from a person’s own fault, doth not excuse, but only diminisheth the fault. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

48. Knew not—Who had no access to revelation. The case, as it squares with the parable, would be that of a servant whose lord was absent to a night feast, but who has not been informed of his lord’s orders to wait and watch for him. Did commit things worthy of stripes—The servant now supposed is one who, nevertheless, commits any things worthy of stripes which he knows, without special revelation, by the light of common sense and conscience, are contrary to his duty as a servant. If what he does is committed through unavoidable mistake, without possibility of learning the right and wrong, he has done nothing worthy of stripes, save in the esteem of a very unreasonable and tyrannical master.

Shall be beaten—Unless he repent before God.

With few stripes—Few in comparison with what the sinner in the broad light of revelation would suffer. He is beaten because he sinned against light; he is beaten less because he had less light. But he is beaten according to his sin and light, in the same proportion as sinners under the dispensation of revelation. So that there is an equalization of responsibility and penalty in the entire administration of God.

Much given… much required—This is the just and universal law lying at the bottom of the principles just laid down.

Men—This principle of God’s government is the principle on which men judicially act. It accords with the universal conscience and common sense. And if men universally know the principle, it is right that they should be judged as knowing it. How responsible would be our Lord’s present auditors, if they rejected him and his Gospel, and preferred the leaven (Luk_12:1) of the scribes and doctors, he leaves them from these principles to determine.

VII. The crisis of decision between the hierarchy and Christ, 49-55.

A cold shudder now seems to pass our Lord in view of this crisis. The fire is the strife which is to divide the world and terminate only in the trial and delivery by the last Judge. (Luk_12:58.)

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

48. ὁ δὲ μὴ γνούς. He that knew not fully (Jon 4:11; 1Ti 1:13), for there is no such thing as absolute moral ignorance (Rom 1:20; Rom 2:14-15).

δαρήσεται ὀλίγας. A most important passage, as alone clearly stating that punishment shall be proportional to sin, and that there shall be a righteous relation between the amount of the two. They who knew not will not of course be punished for any involuntary ignorance, but only for actual misdoing.

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.

48.] Primarily, in reference to the question in ver. 41, οἱ γνόντες = ἡμεῖς, the disciples.

οἱ μὴ γνόντες = πάντες, the multitude:—but the application is not limited to this: the truth is one of universal extent. The 47th verse needs little explanation:—after both πολλάς and ὀλίγας, πληγάς is to be supplied, see reff.: and cf. Aristoph. Nub. 959, ἐπετρίβετο τυπτόμενος πολλάς.

ἑτοιμ., not ἑαυτόν, but, matters, πρὸς τ. θ. αὐ.: almost in the absolute sense of ‘making ready:’—it refers back to the γίνεσθε ἕτοιμοι of ver. 40; this readiness being not only preparing himself, but the matters over which he has charge, ver. 35. There is reference to Deu 25:2.

ὁ δὲ μὴ γν.] The case is of one (a disciple in the first reference, but then generally of all men) who bona fide is ignorant of his Lord’s will. That such persons shall be punished, is both the sentence of the law, see Lev 5:17-19, and an inference from the truth set forth ver. 57, and Rom 1:19, Rom 1:20, Rom 1:32; Rom 2:14, Rom 2:15,—that the natural conscience would have prevented the μὴ ποιῆσαι. (Observe that the two classes, not included here, are ὁ γνοὺς καὶ ποιήσας, and ὁ μὴ γνοὺς καὶ ποιήσας, as far as that can be said (see Rom 2:14);—the reference here being only to the μὴ ποιήσας in both cases, or rather to the μὴ π. in the first case and its equivalent π. ἄξια πληγῶν in the second.) But the difficulty seems to be to assign a spiritual meaning to the δαρήσεται ὀλίγας. That such will be the case, would à priori be consonant to the justice of the Judge of all the earth: and we have it here declared, that it shall be so: but how, is not revealed to us. It is in vain for the sinner to encourage himself in sin from such a declaration as this: for the very knowledge of the declaration excludes him from the exemption. “Our ears have heard the voice divine; We cannot be as they.” (Christian Year.)

παντὶ ᾧ, attr. for παρὰ παντός, ᾧ.

πολὺ … πολύ] The second πολύ is not the πολύ that has been given, but a proportionable amount of result of diligence, a πολύ which he is to render.

περισσ.] Perhaps, more than from others: but more likely more than had been deposited with him, viz. that, and the interest of it: see Mat 25:15 ff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

48. ὁ μὴ γνούς. Seeing that he is a servant, he might have known his master’s will, had he been anxious to find it out. Nevertheless it is true that even he, who, in ignorance for which he is not responsible, commits ἄξια πληγῶν, has to suffer. The natural consequences of excess or transgression must follow.

In the second half of the verse it is doubtful whether the two parallel statements mean exactly the same thing or not. Either, “He who receives much is expected to exhibit much gratitude, and also readiness to make return; and is expected to do more than those who have received less”: or, “He who receives a gift (ἐδόθη), must make a proportionate return: and be who receives a deposit (παρέθεντο), must restore more than he has received.” In the latter case the second half states the principle of the parables of the Talents and the Pounds Note the impersonal plurals, and comp. ver. 20.

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

Stripes. See on ch. Luk 10:30.

Commit. See on set before, ch. 9 16.

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