but he who didn’t know, and did things worthy of stripes, will be beaten with few stripes. To whomever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.
Parallel Translations
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but he who didn’t know, and did things worthy of stripes, will be beaten with few stripes. To whomever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.
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But he that knewe not and yet dyd committe thinges worthy of strypes shalbe beaten with feawe strypes. For vnto whom moche is geven of him shalbe moche requyred. And to whom men moche commyt the moare of him will they axe.
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But he that knewe it not, and yet did commit things worthy of stripes, shall be beaten with fewe stripes: for vnto whomsoeuer much is giuen, of him shalbe much required, and to whom men much commit, the more of him will they aske.
Cross-references (16)
Passages linked to Luke 12:48 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- James 3:1 Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment.
- Leviticus 5:17 “If anyone sins, doing any of the things which Yahweh has commanded not to be done, though he didn’t know it, he is still guilty, and shall bear his iniquity.
- Luke 16:10-12 He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? If you have not been faithful in that which is another’s, who will give you that which is your own?
- Matthew 25:14-29 “For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. Immediately he who received the five talents went and traded with them, and made another five talents. In the same way, he also who got the two gained another two. But he who received the one talent went away and dug in the earth, and hid his lord’s money. “Now after a long time the lord of those servants came, and reconciled accounts with them. He who received the five talents came and brought another five talents, saying, ‘Lord, you delivered to me five talents. Behold, I have gained another five talents in addition to them.’ “His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’ “He also who got the two talents came and said, ‘Lord, you delivered to me two talents. Behold, I have gained another two talents in addition to them.’ “His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’ “He also who had received the one talent came and said, ‘Lord, I knew you that you are a hard man, reaping where you didn’t sow, and gathering where you didn’t scatter. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.’ “But his lord answered him, ‘You wicked and slothful servant. You knew that I reap where I didn’t sow, and gather where I didn’t scatter. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. Take away therefore the talent from him, and give it to him who has the ten talents. For to everyone who has will be given, and he will have abundance, but from him who doesn’t have, even that which he has will be taken away.
- Matthew 13:12 For whoever has, to him will be given, and he will have abundance, but whoever doesn’t have, from him will be taken away even that which he has.
- John 15:22 If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin.
- 1 Timothy 1:13 although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief.
- Romans 2:12-16 For as many as have sinned without the law will also perish without the law. As many as have sinned under the law will be judged by the law. For it isn’t the hearers of the law who are righteous before God, but the doers of the law will be justified (for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves, in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.
- Acts 17:30 The times of ignorance therefore God overlooked. But now he commands that all people everywhere should repent,
- 1 Timothy 1:11 according to the Good News of the glory of the blessed God, which was committed to my trust.
- Luke 16:2 He called him, and said to him, ‘What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.’
- 1 Timothy 6:20 Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of what is falsely called knowledge,
- Numbers 15:29-30 You shall have one law for him who does anything unwittingly, for him who is native-born among the children of Israel, and for the stranger who lives as a foreigner among them. “ ‘But the soul who does anything with a high hand, whether he is native-born or a foreigner, blasphemes Yahweh. That soul shall be cut off from among his people.
- Genesis 39:8-23 But he refused, and said to his master’s wife, “Behold, my master doesn’t know what is with me in the house, and he has put all that he has into my hand. No one is greater in this house than I am, and he has not kept back anything from me but you, because you are his wife. How then can I do this great wickedness, and sin against God?” As she spoke to Joseph day by day, he didn’t listen to her, to lie by her, or to be with her. About this time, he went into the house to do his work, and there were none of the men of the house inside. She caught him by his garment, saying, “Lie with me!” He left his garment in her hand, and ran outside. When she saw that he had left his garment in her hand, and had run outside, she called to the men of her house, and spoke to them, saying, “Behold, he has brought a Hebrew in to us to mock us. He came in to me to lie with me, and I cried with a loud voice. When he heard that I lifted up my voice and cried, he left his garment by me, and ran outside.” She laid up his garment by her, until his master came home. She spoke to him according to these words, saying, “The Hebrew servant, whom you have brought to us, came in to me to mock me, and as I lifted up my voice and cried, he left his garment by me, and ran outside.” When his master heard the words of his wife, which she spoke to him, saying, “This is what your servant did to me,” his wrath was kindled. Joseph’s master took him, and put him into the prison, the place where the king’s prisoners were bound, and he was there in custody. But Yahweh was with Joseph, and showed kindness to him, and gave him favor in the sight of the keeper of the prison. The keeper of the prison committed to Joseph’s hand all the prisoners who were in the prison. Whatever they did there, he was responsible for it. The keeper of the prison didn’t look after anything that was under his hand, because Yahweh was with him; and that which he did, Yahweh made it prosper.
- Titus 1:3 but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior;
- 1 Corinthians 9:17-18 For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me. What then is my reward? That when I preach the Good News, I may present the Good News of Christ without charge, so as not to abuse my authority in the Good News.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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Geneva Bible translators 1599 · Public Domain More than of him to whom so much was…
More than of him to whom so much was not given.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 48 But he that knew not, and did commit…
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.
John Gill 1763 · Public Domain I am come to send fire on the earth,....…
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,
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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.
Adam Clarke 1810 · Public Domain Verse 48. Shall be beaten with few] For petty…
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.
Albert Barnes 1834 · Public Domain Few stripes - The Jews never inflicted more than…
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.
Haydock's Catholic Bible Commentary 1859 · Public Domain Shall be beaten with few stripes. Ignorance, when it…
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain knew not--that is knew but partially; for some knowledge…
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.
Daniel D. Whedon 1874 · Public Domain 48. Knew not—Who had no access to revelation. The…
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.
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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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 48. that knew not] i.e. that knew not fully…
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.
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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.
Ellicott's Commentary for English Readers 1878 · Public Domain (48) He that knew not.—The words manifest the tenderness…
(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.
The Biblical Illustrator 1887 · Public Domain For unto whomsoever much is given
Luk_12:48
For unto whomsoever much is given
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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.