The Meaning of Luke 12:32 Explained

Luke 12:32

KJV: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

YLT: 'Fear not, little flock, because your Father did delight to give you the reign;

Darby: Fear not, little flock, for it has been the good pleasure of your Father to give you the kingdom.

ASV: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

KJV Reverse Interlinear

Fear  {5737} not,  little  flock;  for  it is  your  Father's  good pleasure  to give  you  the kingdom. 

What does Luke 12:32 Mean?

Study Notes

kingdom
.

Verse Meaning

Jesus" command to turn attention from the acquisition of material provisions to seeking kingdom concerns undoubtedly created some uneasiness in His disciples. Likewise the hostility of the Pharisees and other enemies doubtless disturbed them. Therefore Jesus, speaking as the Shepherd of the flock for which He would provide, urged them not to fear. They could release their hold on material things with the full assurance that the blessings of the kingdom and eventual reward would be theirs one day (cf. Daniel 7:27). The description of God as their Father giving them something ties in with the earlier thought of receiving an inheritance ( Luke 12:13). Faithful disciples will receive an inheritance eventually. [1]

Context Summary

Luke 12:22-34 - The Cure For Anxious Care
Notice this contrast between two kinds of men: the one cares for himself, is anxious for this life, worries about food and clothes and standing a cubit higher in the estimate of his fellows; the other is content to fill the niche and do the work assigned him by the Father. And he performs his life-task, not for the remuneration it will bring, but for the "well-done" of God-sure that all which is needed, whether for his soul or body, will be provided by Him who gave him being. The Father knows thy varied need, trust Him!
Do not think of God as grudging! It is your Father's good pleasure to give. Nothing delights Him more than to be able to "give good things to them that ask Him." For Him also "it is more blessed to give than to receive." Remember that the best investments are those we store, not in banks, etc., but in the lives of others: for God Himself guarantees the interest. [source]

Chapter Summary: Luke 12

1  Jesus preaches to his apostles to avoid hypocrisy
13  and warns against covetousness, by the parable of the man who set up greater barns
22  We must not worry about earthly things,
31  but seek the kingdom of God;
33  give alms;
35  be ready at a knock to open to our Lord whensoever he comes
41  Jesus' disciples are to see to their charges,
49  and look for persecution
54  The people must take this time of grace;
57  because it is a fearful thing to die without reconciliation

Greek Commentary for Luke 12:32

Little flock [το μικρον ποιμνιον]
Vocative with the article as used in Hebrew and often in the Koiné and so in the N.T. See both πατερ — pater and ο πατηρ — ho patēr in the vocative in Luke 10:21. See Robertson, Grammar, pp. 465f. Ποιμνιον — Poimnion (flock) is a contraction from ποιμενιον — poimenion from ποιμην — poimēn (shepherd) instead of the usual ποιμνη — poimnē (flock). So it is not a diminutive and μικρον — mikron is not superfluous, though it is pathetic. [source]
For it is your Father‘s good pleasure [οτι ευδοκησεν ο πατηρ υμων]
First aorist active indicative of ευδοκεω — eudokeō Timeless aorist as in Luke 3:22. This verse has no parallel in Matthew. [source]

Reverse Greek Commentary Search for Luke 12:32

John 10:16 One fold [μία ποίμνη]
The A.V. entirely ignores the distinction between αὐλή , fold, and ποίμνη , flock. The latter word is found Matthew 26:31; Luke 2:8; 1 Corinthians 9:7, and always distinctly meaning a flock, as does also the diminutive ποίμνιον , little flock (Luke 12:32; 1 Peter 5:2, etc.). Render, as Rev., one flock, one shepherd. So Tyndale's Version of the New Testament. Compare Ezekiel 34:23. We are not, however, to say with Trench (“A.V. of the New Testament”), that the Jew and the Gentile are the two folds which Christ will gather into a single flock. The heathen are not conceived as a fold, but as a dispersion. See John 7:35; John 11:52; and, as Meyer observes, “the thought of a divine leading of the heathen does not correspond at all to the figure of fold, of which the conception of theocratic fellowship constitutes an essential feature.” So Bengel. “He says, other sheep, not another fold, for they were scattered abroad in the world.” When Jesus speaks of the other sheep who are not from this fold, the emphasis is on fold, not on this. Compare Romans 11:17sqq. Nor, moreover, does Jesus mean that the Gentiles are to be incorporated into the Jewish fold, but that the unity of the two is to consist in their common relation to Himself. “The unity of the Church does not spring out of the extension of the old kingdom, but is the spiritual antitype of that earthly figure. Nothing is said of one fold under the new dispensation” (Westcott). It will readily be seen that the incorrect rendering fostered by the carelessness or the mistake of some of the Western fathers, and by the Vulgate, which renders both words by ovile, fold, has been in the interest of Romish claims. [source]
Acts 20:28 To all the flock [παντι τωι ποιμνιωι]
Contracted form of ποιμενιον ποιμνη — poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο — etheto). Did make, second aorist middle indicative of τιτημι — tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Colossians 1:19 It pleased the Father that in Him should all fullness dwell [ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER-
-DIVIDER-
There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]

1 Thessalonians 2:8 We were willing [ηὐδοκοῦμεν]
Better, we were pleased. Imperfect tense: we continued to entertain and manifest our affectionate solicitude. The verb occasionally in later Greek, and often in lxx. In N.T. it is used of God's decrees, as Luke 12:32; 1 Corinthians 1:21; Galatians 1:15; Colossians 1:19; and of the free determination and plans of men, as Romans 15:26; 2 Corinthians 5:8; 1 Thessalonians 3:1. [source]
1 Peter 5:2 Flock [ποιμνιον]
Old word, likewise from ποιμην — poimēn contraction of ποιμενιον — poimenion (Luke 12:32).Exercising the oversight (επισκοπουντες — episkopountes). Present active participle of επισκοπεω — episkopeō old word (in Hebrews 12:15 alone in N.T.), omitted here by Aleph B.Not by constraint Negative μη — mē because of the imperative. Old adverb from verbal adjective αναγκαστος — anagkastos here alone in N.T.But willingly (αλλα εκουσιως — alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης — aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως — alla prothumōs). Old adverb from προτυμος — prothumos (Matthew 26:41), here only in N.T. [source]

What do the individual words in Luke 12:32 mean?

Not fear - little flock for took delight the Father of you to give you the kingdom
Μὴ φοβοῦ τὸ μικρὸν ποίμνιον ὅτι εὐδόκησεν Πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν

φοβοῦ  fear 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular
Root: φοβέομαι 
Sense: to put to flight by terrifying (to scare away).
τὸ  - 
Parse: Article, Vocative Neuter Singular
Root:  
Sense: this, that, these, etc.
μικρὸν  little 
Parse: Adjective, Vocative Neuter Singular
Root: μικρός  
Sense: small, little.
ποίμνιον  flock 
Parse: Noun, Vocative Neuter Singular
Root: ποίμνιον  
Sense: a flock (esp.
εὐδόκησεν  took  delight 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: εὐδοκέω  
Sense: it seems good to one, is one’s good pleasure.
Πατὴρ  Father 
Parse: Noun, Nominative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
δοῦναι  to  give 
Parse: Verb, Aorist Infinitive Active
Root: διδῶ 
Sense: to give.
βασιλείαν  kingdom 
Parse: Noun, Accusative Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.