Luke 12 45

Luke 12:45 kjv

But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;

Luke 12:45 nkjv

But if that servant says in his heart, 'My master is delaying his coming,' and begins to beat the male and female servants, and to eat and drink and be drunk,

Luke 12:45 niv

But suppose the servant says to himself, 'My master is taking a long time in coming,' and he then begins to beat the other servants, both men and women, and to eat and drink and get drunk.

Luke 12:45 esv

But if that servant says to himself, 'My master is delayed in coming,' and begins to beat the male and female servants, and to eat and drink and get drunk,

Luke 12:45 nlt

But what if the servant thinks, 'My master won't be back for a while,' and he begins beating the other servants, partying, and getting drunk?

Luke 12 verses

Luke 12 45 Meaning

Luke 12:45 describes the behavior of a wicked and unfaithful steward. This servant, believing his master's return is not imminent, presumes upon this perceived delay and uses his position to abuse his fellow servants and indulge in excessive eating, drinking, and drunkenness. It illustrates the destructive consequences of a complacent heart that lacks expectation of divine accountability, leading to moral decay, oppression of others, and spiritual neglect.

Luke 12 45 Context

Luke 12:45 is part of Jesus' extended discourse on preparedness and stewardship, found in Luke 12:35-48. Jesus encourages his disciples to live in a state of watchful readiness for his unexpected return, using several parables and illustrations. Prior to this verse (Lk 12:42-44), Jesus introduces the parable of the faithful and wise steward who responsibly manages his master's household while he is away. Verse 45 then immediately presents the stark contrast: the unfaithful, foolish steward.

This teaching emphasizes spiritual vigilance, particularly regarding the expectation of Christ's Second Coming (Parousia). Historically, Jewish society, and thus early Christian communities, understood the master-servant relationship in terms of accountability. Stewards were given significant trust and authority. The concept of a "delayed" return resonates with discussions among some early believers about the timing of Christ's return and serves as a warning against complacency or apostasy born out of such a perception. The parable also contains a veiled criticism of spiritual leaders, perhaps within the Jewish establishment or even future leaders in the church, who might abuse their authority and neglect their flock due to a lack of genuine anticipation for God's judgment and return.

Luke 12 45 Word analysis

• But if: Greek: ei de (εἰ δέ). This conjunction signals a strong contrast or alternative scenario to the previous one (the faithful steward in Lk 12:42-44). It introduces a hypothetical yet real possibility, highlighting the choice presented to those entrusted with responsibility.
• that servant: Greek: ho doulos ekeinos (ὁ δοῦλος ἐκεῖνος). Doulos denotes a slave or bond-servant, indicating total subservience to the master. Jesus frequently used this term to describe His disciples, emphasizing their devoted allegiance. "Ekeinos" specifies "that one," referring directly to the type of steward who fails.
• says: Greek: eipē (εἴπῃ). Subjunctive verb, implying an inner thought or potential declaration rather than necessarily an outward statement.
• in his heart: Greek: en tē kardia autou (ἐν τῇ καρδίᾳ αὐτοῦ). In ancient thought (both Hebrew and Greek), the "heart" is the center of one's thoughts, intentions, will, emotions, and moral character. This phrase underscores that the root of the servant's sin lies in an internal attitude and presumption, not merely external circumstances.
• My master delays: Greek: Chronizei mou ho kyrios (Χρονίζει μου ὁ κύριος). Chronizei (from chronos, "time") means "he takes time," "he delays," "he tarries." This is the core belief that fuels the servant's wickedness. It's not a factual observation but an internal interpretation of the master's timing, leading to a diminished sense of accountability. Kyrios is "Lord" or "Master," emphasizing his ultimate authority.
• his coming: Greek: elthein (ἐλθεῖν). The infinitive form of "to come," indicating the master's return. The perceived delay in this "coming" is the servant's justification for reckless living.
• and begins: Greek: kai arxētai (καὶ ἄρξηται). The beginning of the wicked actions. It suggests a downward spiral that starts with the internal thought.
• to beat: Greek: typtō (τύπτεῖν). "To strike" or "to hit." This implies physical abuse or harsh treatment.
• the male and female servants: Greek: tous paidas kai tas paidiskas (τοὺς παῖδας καὶ τὰς παιδίσκας). This refers to other, lesser servants in the household. The wicked steward abuses those under his charge, highlighting a tyrannical and oppressive use of delegated authority against his own kind. This can be interpreted as one leader abusing fellow believers or subordinate members within the Christian community.
• and to eat and drink and be drunk: Greek: esthiein te kai pinein kai methyskesthei (ἐσθίειν τε καὶ πίνειν καὶ μεθύσκεσθαι). This triple sequence shows a progression: from ordinary actions (eating, drinking) to excess (drunkenness). Methyskesthei signifies habitual indulgence and losing self-control through drink, portraying a life of debauchery and worldly pleasure rather than responsible stewardship. This indicates self-serving consumption and carnal living.

Words-Group Analysis

• "says in his heart, 'My master delays his coming' ": This phrase reveals the foundational problem: a misjudgment of time and accountability. The servant internally concludes that the master's absence is indefinite, eliminating any immediate pressure to be vigilant or faithful. This self-deception serves as a rationalization for irresponsible behavior and marks a critical turning point towards unfaithfulness.
• "begins to beat the male and female servants, and to eat and drink and be drunk": These two distinct sets of actions illustrate the dual failure of the wicked servant:
  1. Abuse of power and neglect of duty towards others: "begins to beat the male and female servants" signifies oppression, tyranny, and lack of compassion toward those for whom the steward was supposed to care. This shows a reversal of leadership—from nurturing to hurting.
  2. Self-indulgence and dissipation: "and to eat and drink and be drunk" portrays a plunge into hedonism and worldly pleasures, where personal gratification supersedes duty and moral conduct. This represents spiritual unwatchfulness, unreadiness, and abandonment to carnal appetites. Both actions flow directly from the underlying belief about the master's delayed return.

Luke 12 45 Bonus section

The Greek word chronizei for "delays" can carry a nuanced meaning; it is not just about the passage of time, but the servant perceiving the master as being slow or taking an unduly long time. This is a crucial element as it indicates the servant's subjective judgment rather than an objective fact of the master's tardiness. This misjudgment then leads to presumption. This passage, alongside its parallel in Matthew 24, has been particularly relevant throughout Christian history in discussions concerning the eschatological hope (the expectation of the End Times) and its practical implications for living. It serves as a stark reminder that faithful living is tied directly to an active, expectant hope for Christ's return, influencing moral behavior and stewardship. The warning is not only for formal leaders but for every believer who is a "servant" in God's household.

Luke 12 45 Commentary

Luke 12:45 is a powerful warning concerning spiritual responsibility and the dangers of complacency stemming from a misconstrued understanding of Christ's return. The unfaithful servant's internal belief – "My master delays his coming" – is the pivot point. It is not external circumstances, but a choice of attitude concerning divine timing, that unleashes his destructive behavior. This self-justifying thought allows him to throw off the mantle of stewardship.

The resulting actions are twofold, revealing both a failure of external responsibility and internal discipline:

1. Abuse of Power: "Begins to beat the male and female servants." This points to the corruption of authority. A leader or steward, instead of nourishing and guiding, turns into an oppressor, using their delegated power for selfish ends. In a broader spiritual sense, this condemns those within the household of God (the Church) who harm fellow believers, whether through neglect, harshness, or misdirection.
2. Self-Indulgence: "And to eat and drink and be drunk." This speaks of a surrender to carnal desires and worldly pleasures, neglecting spiritual duties for immediate gratification. It symbolizes a lifestyle of dissipation, where self-control is lost, and the pursuit of comfort and sensuality overrides one's calling.

Together, these actions describe an individual living without the expectation of future accountability. The "delay" becomes an excuse for present lawlessness. Jesus' parable implicitly warns against what later theologians termed "the delay of the Parousia"—the extended time between His ascension and second coming—as a test of faith and endurance for His followers. True faithfulness requires diligence, righteousness, and loving stewardship regardless of perceived waiting periods.

Examples:

• A church leader becomes more concerned with personal comfort or gaining influence than with feeding and protecting the congregation.
• A believer becomes lax in prayer, Bible study, and sharing the Gospel, justifying their idleness by reasoning that "Jesus hasn't come back yet."
• Individuals entrusted with talents or spiritual gifts, who instead of using them for the Master's work, become absorbed in worldly pursuits and neglect their God-given purpose.