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Luke 12:11

in Luke 12

When you are brought before synagogues, rulers, and authorities, do not worry about how to defend yourselves or what to say.

BSB

The same verse in ASV and KJV ▾

ASV

And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall answer, or what ye shall say:

KJV

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:

This verse in Luke 12

Commentary

20 notes on this verse
We are taught, firstly, in these verses—that we must confess Christ upon earth, if we expect Him to own us as His saved people at the last day. We must not be ashamed to let all men see that we believe in Christ, and serve Christ, and love Christ, and care more for the praise of Christ than for the praise of man. The duty of confessing Christ is incumbent on all Christians in every age of the Church. Let us never forget that. It is not for martyrs only—but for all believers, in every rank of life.

This site's exposition

When you are brought before synagogues

on Luke 12:11-12

The hearing before synagogues, rulers, and authorities is the setting the confession of verse 8 anticipated. The Holy Spirit will teach you what you should say, help given in the hour of need for defense under persecution.

The record, by era

The Church Fathers5 voices

A commentator

Clement of Alexandria

The Stromata Book 4 · Written before 215.

proposed

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." ...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.

A commentator

Jerome

St. Jerome, Commentary on Daniel, Prologue · Written before 420.

proposed

I would therefore beseech you, Pammachius, as a foremost lover of learning, and Marcella, as an outstanding examplar of Roman virtue, men who are bound together by faith and blood, to lend aid to my efforts by your prayers, in order that our Lord and Savior might in His own cause and by His mind make answer through my mouth. For it is He who says to the prophet, "Open thy mouth and I will fill it" (Psalm 81:10).

A commentator

Tertullian

Against Marcion Book IV · Written before 220.

proposed

When "brought before magistrates," and examined, He forbids them "to take thought how they shall answer; ""for," says He, "the Holy Ghost shall teach you in that very hour what ye ought to say." If such an injunction as this comes from the Creator, the precept will only be His by whom an example was previously given.

A commentator

Basil of Caesarea

THE MORALS 63 · Written before 379.

proposed

The Christian should not fear or be distressed in difficult circumstances and thus be distracted from trust in God. He should take courage as if the Lord were at hand directing his affairs and strengthening him against all his adversaries. It is as if the Holy Spirit were instructing him even as to the very replies he should make to his enemies.

A commentator

Cyril of Alexandria

Catena Aurea by Aquinas · Written before 444.

proposed

But the Lord after having inspired such great fear, and prepared men to resist those who depart from a right confession, commanded them for the rest to take no care what they should answer, because for those who are faithfully disposed, the Holy Spirit frames fit words, as their teacher, and dwelling within them. Whence it follows, And when they shall bring you into synagogues, take no thought how or what ye shall answer.
13 more voices on this verse

The Church Fathers2 voices

A commentator

John Chrysostom

Catena Aurea by Aquinas · Written before 407.

proposed

(Hom. 33. in Matt.) But elsewhere it is said, Be ready to answer every one who shall ask you for a reason of the hope that is in you. When indeed a contest or strife arises among friends, He bids us take thought, but when there are the terrors of a court of justice and fear on every side, He gives His own strength so as to inspire boldness and utterance, but not dismay.

A commentator

Cyril of Jerusalem

Catechetical Lecture 16:21 · Written before 386.

proposed

You must also know that the Holy Spirit empowers the martyrs to bear witness.… A person cannot testify as a martyr for Christ's sake except through the Holy Spirit. If "no man can say 'Jesus is Lord,' except in the Holy Spirit," will any man give his life for Jesus' sake except through the Holy Spirit?

The Medieval Church7 voices

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

Our weakness is of two kinds: we flee from the confession of faith either out of fear of punishments or out of simplicity and inability to give an answer for our faith. The fear of punishments the Lord healed with the words: "fear not them …

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

Since then our weakness is twofold, and either from fear of punishment we shun martyrdom, or because we are ignorant and can not give a reason of our faith, he has excluded both; the fear of punishment in that He said, Fear not them which kill the body, but the fear of ignorance, when He said, Take no thought how or what ye shall answer, &c.

A commentator

Bonaventure

Commentary on Luke, Chapter 12 · Written in the 13th century.

proposed

But when they shall bring you in, etc. Here now, fourthly, he exhorts to having confidence against faintheartedness. And he does this by a twofold way, namely by removing anxiety about danger and by conferring certainty of protection. First, therefore, he removes anxiety about danger, …

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

When they bring you into the synagogues, and to the rulers, and authorities. For He had said before: I will send to them prophets and apostles, and some of them they will kill and persecute.

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

Do not worry about how or what you are to answer, or what you are to say. For the Holy Spirit will teach you in that very hour what you ought to say. Therefore, when we are brought before judges for Christ's sake, we should …

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

For when we are led for Christ's sake before judges, we ought to offer only our will for Christ, but in answering, the Holy Spirit will supply His grace, as it is added, For the Holy Spirit will leach you, &c.

A commentator

Glossa Ordinaria

Catena Aurea by Aquinas · Written before 1274.

proposed

(inter.) Now he says, how, with respect to the manner of speaking, what, with respect to the manner of intention. How ye shall answer to those who ask, or what ye shall say to those who wish to learn.

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

21 So is he that layeth up treasure for himself, and is not rich toward God. We have in these verses, I. The application that was made to Christ, very unseasonably, by one of his hearers, desiring him to interpose between him and his brother in a matter that concerned the estate of the family (

quarantine:debris (2026-07-29) — unbalanced-parens

And when they bring you unto the synagogues,....

The Nineteenth Century2 voices

We are taught, firstly, in these verses—that we must confess Christ upon earth, if we expect Him to own us as His saved people at the last day. We must not be ashamed to let all men see that we believe in Christ, and serve Christ, and love Christ, and care more for the praise of Christ than for the praise of man. The duty of confessing Christ is incumbent on all Christians in every age of the Church. Let us never forget that. It is not for martyrs only—but for all believers, in every rank of life. It is not for great occasions only—but for our daily walk through an evil world. The rich man among the rich, the laborer among laborers, the young among the young, the servant among servants—each and all must be prepared, if they are true Christians, to confess their Master. It needs no blowing a trumpet. It requires no noisy boasting. It needs nothing more than using the daily opportunity. But one thing is certain—if a man loves Jesus, he ought not to be ashamed to let people know it. The difficulty of confessing Christ is undoubtedly very great. It never was easy at any period. It never will be easy as long as the world stands. It is sure to entail on us laughter, ridicule, contempt, mockery, enmity and persecution. The wicked dislike to see any one better than themselves. The world which hated Christ—will always hate true Christians. But whether we like it or not, whether it is hard or easy—our course is perfectly clear. In one way or another, Christ must be confessed. The grand motive to stir us up to bold confession is forcibly brought before us in the words which we are now considering. Our Lord declares, that if we do not confess Him before men, He will "not confess us before the angels of God" at the last day. He will refuse to acknowledge us as His people. He will disown us as cowards, faithless and deserters. He will not plead for us.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

Unto magistrates and powers - See Mat 10:17-20. Take ye no thought - See Mat 6:25; Mat 10:19.

The words behind it

22 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

5 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Luke 12:22

    Then Jesus said to His disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear.

    it leads to

    • Philippians 4:6

      Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God.

    • Matthew 6:25–34

      Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more…

    • Hebrews 13:5

      Keep your lives free from the love of money and be content with what you have, for God has said: “Never will I leave you, never will I forsake you.”

    • 1 Corinthians 7:32

      I want you to be free from concern. The unmarried man is concerned about the work of the Lord, how he can please the Lord.

    • Luke 12:29

      And do not be concerned about what you will eat or drink. Do not worry about it.

Where this verse is studied

About Luke

The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
This page draws on 19 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Basil of Caesarea, THE MORALS 63; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 12; Clement of Alexandria, The Stromata Book 4; Cyril of Alexandria, Catena Aurea by Aquinas; Cyril of Jerusalem, Catechetical Lecture 16:21; Glossa Ordinaria, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, St. Jerome, Commentary on Daniel, Prologue; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Tertullian, Against Marcion Book IV; Theophylact of Ohrid, Commentary on Luke and Theophylact of Ohrid, Catena Aurea by Aquinas.