TRV
Translation
King James Version
When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
KJV (with Strong's)
When G5613 G1063 thou goest G5217 with G3326 thine G4675 adversary G476 to G1909 the magistrate G758, as thou art in G1722 the way G3598, give G1325 diligence G2039 that thou mayest be delivered G525 from G575 him G846; lest G3379 he hale G2694 thee G4571 to G4314 the judge G2923, and G2532 the judge G2923 deliver G3860 thee G4571 to the officer G4233, and G2532 the officer G4233 cast G906 thee G4571 into G1519 prison G5438.
Complete Jewish Bible
If someone brings a lawsuit against you, take pains to settle with him first; otherwise he will take the matter to court, and the judge will turn you over to the bailiff, and the bailiff will throw you in jail.
Berean Standard Bible
Make every effort to reconcile with your adversary while you are on your way to the magistrate. Otherwise, he may drag you off to the judge, and the judge may hand you over to the officer, and the officer may throw you into prison.
American Standard Version
For as thou art going with thine adversary before the magistrate, on the way give diligence to be quit of him; lest haply he drag thee unto the judge, and the judge shall deliver thee to the officer, and the officer shall cast thee into prison.
World English Bible Messianic
For when you are going with your adversary before the magistrate, try diligently on the way to be released from him, lest perhaps he drag you to the judge, and the judge deliver you to the officer, and the officer throw you into prison.
Geneva Bible (1599)
While thou goest with thine aduersarie to the ruler, as thou art in the way, giue diligence in the way, that thou mayest be deliuered from him, least he drawe thee to the iudge, and the iudge deliuer thee to the iayler, and the iayler cast thee into prison.
Young's Literal Translation
for, as thou art going away with thy opponent to the ruler, in the way give diligence to be released from him, lest he may drag thee unto the judge, and the judge may deliver thee to the officer, and the officer may cast thee into prison;
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In the KJVVerse 25,518 of 31,102
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Commentary on Luke 12 verses 54–59
54 ¶ And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.
55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.
56 Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?
57 Yea, and why even of yourselves judge ye not what is right?
58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
59 I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.
I. II. Main points1. 2. Sub-points
Having given his disciples their lesson in the foregoing verses, here Christ turns to the people, and gives them theirs, Luk 12:54. He said also to the people: he preached ad populum - to the people, as well as ad clerum - to the clergy. In general, he would have them be as wise in the affairs of their souls as they are in their outward affairs. Two things he specifies: -
I. Let them learn to discern the way of God towards them, that they may prepare accordingly. They were weather-wise, and by observing the winds and clouds could foresee when there would be rain and when there would be hot weather (Luk 12:54, Luk 12:55); and, according as they foresaw the weather would be, they either housed their hay and corn, or threw it abroad, and equipped themselves for a journey? Even in regard to changes of the weather God gives warning to us what is coming, and art has improved the notices of nature in weather-glasses. The prognostications here referred to had their origin in repeated observations upon the chain of causes: from what has been we conjecture what will be. See the benefit of experience; by taking notice we may come to give notice. Whose is wise will observe and learn. See now.
1.The particulars of the presages: "When you see a cloud arising out of the west" (the Hebrew would say, out of the sea), "perhaps it is at first no bigger than a man's hand (Kg1 18:44), but you say, There is a shower in the womb of it, and it proves so. When you observe the south wind blow, you say, There will be heat" (for the hot countries of Africa lay not far south from Judea), "and it usually comes to pass;" yet nature has not ties itself to such a track but that sometimes we are mistaken in our prognostics.
2.The inferences from them (Luk 12:56): "Ye hypocrites, who pretend to be wise, but really are not so, who pretend to expect the Messiah and his kingdom" (for so the generality of the Jews did) "and yet are no way disposed to receive and entertain it, how is it that you do not discern this time, that you do not discern that now is the time, according to the indications given in the Old Testament prophecies, for the Messiah to appear, and that, according to the marks given of him, I am he? Why are you not aware that you have now an opportunity which you will not have long, and which you may never have again, of securing to yourselves an interest in the kingdom of God and the privileges of that kingdom?" Now is the accepted time, now or never. It is the folly and misery of man that he knows not his time, Ecc 9:12. This was the ruin of the men of that generation, that they knew not the day of their visitation, Luk 19:44. But a wise man's heart discerns time and judgment; such was the wisdom of the men of Issachar, who had understanding of the times, Ch1 12:32. He adds, "Yea, and why even of yourselves, though ye had not these loud alarms given you, judge ye not what is right? Luk 12:57. You are not only stupid and regardless in matters that are purely of divine revelation, and take not the hints which that gives you, but you are so even in the dictates of the very light and law of nature." Christianity has reason and natural conscience on its side; and, if men would allow themselves the liberty of judging what is right, they would soon find that all Christ's precepts concerning all things are right, and that there is nothing more equitable in itself, nor better becoming us, than to submit to them and be ruled by them.
II. Let them hasten to make their peace with God in time, before it be too late, Luk 12:58, Luk 12:59. This we had upon another occasion, Mat 5:25, Mat 5:26. 1. We reckon it our wisdom in our temporal affairs to compound with those with whom we cannot contend, to agree with our adversary upon the best terms we can, before the equity be foreclosed, and we be left to the rigour of the law: "When thou goest with thine adversary to the magistrate, to whom the appeal is made, and knowest that he has an advantage against thee, and thou art in danger of being cast, thou knowest it is the most prudent course to make the matter up between yourselves; as thou art in the way, give diligence to be delivered from him, to get a discharge, lest judgment be given, and execution awarded according to law." Wise men will not let their quarrels go to an extremity, but accommodate them in time. 2. Let us do thus in the affairs of our souls. We have by sin made God our adversary, have provoked his displeasure against us, and he has both right and might on his side; so that it is to no purpose to think of carrying on the controversy with him either at bar or in battle. Christ, to whom all judgment is committed, is the magistrate before whom we are hastening to appear: if we stand a trial before him, and insist upon our own justification, the cause will certainly go against us, the Judge will deliver us to the officer, the ministers of his justice, and we shall be cast into the prison of hell, and the debt will be exacted to the utmost; though we cannot make a full satisfaction for it, it will be continually demanded, till the last mite be paid, which will not be to all eternity. Christ's sufferings were short, yet the value of them made them fully satisfactory. In the sufferings of damned sinners what is wanting in value must be made up in an endless duration. Now, in consideration of this, let us give diligence to be delivered out of the hands of God as an adversary, into his hands as a Father, and this as we are in the way, which has the chief stress laid upon it here. While we are alive, we are in the way; and now is our time, by repentance and faith through Christ (who is the Mediator as well as the magistrate), to get the quarrel made up, while it may be done, before it be too late. Thus was God in Christ reconciling the world to himself, beseeching us to be reconciled. Let us take hold on the arm of the Lord stretched out in this gracious offer, that we may make peace, and we shall make peace (Isa 27:4, Isa 27:5), for we cannot walk together till we be agreed.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 54–59. Public domain.
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IrenaeusAD 202
Against Heresies Book I
They affirm that for this reason Jesus spoke the following parable:-"Whilst thou art with thine adversary in the way, give all diligence, that thou mayest be delivered from him, lest he give thee up to the judge, and the judge surrender thee to the officer, and he cast thee into prison. Verily, I say unto thee, thou shalt not go out thence until thou pay the very last farthing."
Clement of AlexandriaAD 215
The Stromata Book 3
But the Saviour himself, whom alone they think one should obey, has forbidden hatred and reviling and says: "When you go with your adversary to court, try to achieve a friendly reconciliation with him." Accordingly, they will either refuse to accept Christ's exhortation, in that they are in opposition to the adversary, or they will become his friends and cease to oppose him.
TertullianAD 220
Against Marcion Book IV
But how absurd, that he should now be commanding them to judge righteously, who was destroying God the righteous Judge! For the Judge, who commits to prison, and allows no release Out of it without the payment of "the very last mite," they treat of in the person of the Creator, with the view of disparaging Him.
Origen of AlexandriaAD 253
HOMILIES ON THE GOSPEL OF LUKE 35.10, 13
Each one of us incurs a penalty for each single sin, and the size of the penalty is according to the quality and nature of the offense. I should show some testimony from the Scriptures about the penalty and monetary fines. One man incurs a debt of five hundred denarii and owes that much. Another is obliged to pay fifty denarii. The creditor cancels these debts for both debtors. "Another one," as the Scripture says, "is brought forward, who owed ten thousand talents." He is obliged to pay ten thousand talents.…The debt collector comes to claim his due. I resist him. I know that if I owe nothing, he has no power over me. If I am a debtor, the debt collector will send me to prison, fulfilling the order of which we have spoken. The enemy brings me to the ruler, and the ruler to the judge. The judge will hand me over to the debt collector, and the debt collector will put me in prison. What law governs that prison? I will not come out of it, nor will the debt collector allow me to go out, unless I have paid every debt.
Origen of AlexandriaAD 253
HOMILIES ON THE GOSPEL OF LUKE 35.10
Who do you think that judge is? I do not know any other judge besides our Lord Jesus Christ. Of him Scripture says elsewhere, "He will put the sheep on the right, but the goats on the left." "Whoever confesses me before others, him will I also confess before my Father who is in heaven. Whoever denies me before others, I will deny him before my Father who is in heaven."
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Or else, He here introduces four characters, the adversary, the magistrate, the officer, and the judge. But with Matthew the character of the magistrate is left out, and instead of the officer a servant is introduced. They differ also in that the one has written a farthing, the other a mite, but each has called it the last. Now we say that all men have present with them two angels, a bad one who encourages them to wicked deeds, a good one who persuades all that is best. Now the former, our adversary whenever we sin rejoices, knowing that he has an occasion for exultations and boasting with the prince of the world, who sent him. But in the Greek, "the adversary" is written with the article, to signify that he is one out of many, seeing that each individual is under the ruler of his nation. Give diligence then that you may be delivered from your adversary, or from the ruler to whom the adversary drags you, by having wisdom, justice, fortitude, and temperance. But if you have given diligence, let it be in Him who says, I am the life, (John 14:6.) otherwise the adversary will hale thee to the judge. Now he says, hale, to point out that they are forced unwillingly to condemnation. But I know no other judge but our Lord Jesus Christ who delivers to the officer. Each of us have our own officers; the officers exercise rule over us, if we owe any thing. If I paid every man every thing, I come to the officers and answer with a fearless heart, "I owe them nothing." But if I am a debtor, the officer will cast me into prison, nor will he suffer me to go out from thence until I have paid every debt. For the officer has no power to let me off even a farthing. He who forgave one debtor five hundred pence and another fifty, (Luke 7:41.) was the Lord, but the exactor is not the master, but one appointed by the master to demand the debts. But the last mite he calls slight and small, for our sins are either heavy or slight. Happy then is he who sinneth not, and next in happiness he who has sinned slightly. Even among slight sins there is diversity, otherwise he would not say until he has paid the last mite. For if he owes a little, he shall not come out till he pays the last mite. But he who has been guilty of a great debt, will have endless ages for his payment.
Origen of AlexandriaAD 253
HOMILIES ON THE GOSPEL OF LUKE 35.13-14
The debt collector does not have the power to cancel for me even a penny of the debt or the smallest portion of it. Only one can cancel a debt when the debtors are unable to pity their debts. Scripture says, "One man came to him who owed five hundred denarii, and another who owed fifty. Since they did not have the money to pay him, he forgave both of them." He who forgave was the Lord. He who collects debts is not the Lord but one whom the Lord assigns to collect debts.You were not worthy to have a debt of five hundred denarii, or fifty, canceled. You did not deserve to hear, "Your offenses are forgiven you." You will be sent to prison, and there you will have payment exacted by labor and work or by punishments and torture. You will not get out unless you have paid the penny and the "last farthing," which in Greek means "meager amount."
Basil of CaesareaAD 379
THE MORALS 17
Having recognized the nature of this present time from the signs revealed to us by the Scriptures, we should dispose our affairs accordingly.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
Or our adversary is the devil, who lays his baits for sin, that he may have those his partners in punishment who were his accomplices in crime; our adversary is also every vicious practice. Lastly, our adversary is an evil conscience, which affects us both in this world, and will accuse and betray us in the next. Let us then give heed, while we are in this life's course, that we may be delivered from every bad act as from an evil enemy. Nay, while we are going with our adversary to the magistrate, as we are in the way, we should condemn our fault. But who is the magistrate, but He in whose hands is all power? But the Magistrate delivers the guilty to the Judge, that is, to Him, to whom He gives the power over the quick and dead, namely, Jesus Christ, through Whom the secrets are made manifest, and the punishment of wicked works awarded. He delivers to the officer, and the officer casts into prison, for He says, Bind him hand and foot, and cast him into outer darkness. (Matt. 22:12.) And he shows that His officers are the angels, of whom he says, The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; (Matt. 13:49.) but it is added, I tell thee, thou shalt not depart thence till thou hast paid the very last mite. For as they who pay money on interest do not get rid of the debt of interest before that the amount of the whole principal is paid even up to the least sum in every kind of payment, so by the compensation of love and the other acts, or by each particular kind of satisfaction the punishment of sin is cancelled.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. 16. in Matt.) It seems to me that He is speaking of the present judges, and of the way to the present judgment, and of the prison of this world. For by these things which are visible and at hand, ignorant men are wont to gain improvement. For often He gives a lesson, not only from future good and evil but from present, for the sake of His ruder hearers.
Augustine of HippoAD 430
SERMON 109.3
Let us try to find out who is the opponent with whom we should agree, fearing that he might deliver us to the judge, and the judge deliver us to the officer. Let us try to find him and be in agreement with him. If you are committing a sin, your adversary is the word of God. For instance, perhaps you may like to get drunk. It says to you, "Do not do that." You may like to frequent the circus and indulge in frivolities. It says to you, "Do not do that." You may like to commit adultery. The word of God says to you, "Do not do it." In whatever sins you wish to follow your own will, it says to you, "Do not do that." It is the enemy of your will until it becomes the assurance of your salvation. Oh, what an honest and helpful enemy!
Cyril of AlexandriaAD 444
Commentary on the Gospel of Luke, Sermon 95
"And why even of yourselves judge you not what is just? For while you are going with him who has a suit against you, in the way to the magistrate, give diligence that you may be delivered from him; lest he drag you to the judge, and the judge deliver you to the exactor, and the exactor cast you into prison. I tell you, you shall not come out thence, until you have made compensation unto the last mite."
Now perhaps it may be imagined that the sense of this passage is difficult to comprehend: but it will become very easy if we examine the metaphor by what takes place among ourselves. For let there be supposed, He says, some one who has brought a charge against you before one of those in authority, and has pointed you out to those whose office it is to carry the accused into court, and is causing you to be taken thither. "While therefore, He says, you are still with him on the way," that is, before you have come to the judge, "give diligence," that is, weary not, in using all your earnestness that you may be delivered from him. For otherwise he will give you up to the judge; and then, when you have been proved to be indebted to him, you will be delivered to the exactors, to those, that is, whose office it is to exact the money; and they will cast you into prison, and make you pay the last mite.
Now all of us, without exception, upon earth are guilty of offences: he who has a suit against us and accuses us is the wicked Satan: for he is "the enemy and the exactor." While therefore we are in the way: that is, ere yet we have arrived at the termination of our life here, let us deliver ourselves from him: let us do away with the offences of which we have been guilty: let us close his mouth: let us seize upon the grace that is by Christ, which frees us from all debt and penalty, and delivers us from fear and torment: lest if our impurity be not cleansed away, we be carried before the judge, and given over to the exactors, that is, the tormentors, from whose cruelty no man can escape: yea, rather, who will exact vengeance for every fault, whether it be great or small.
BedeAD 735
On the Gospel of Luke
When you go with your adversary to the ruler, on the way, make an effort to be delivered from him, lest perhaps he deliver you to the judge, and the judge deliver you to the officer, and the officer throw you into prison. These things, like the previous admonitions, teach us to trample the allurements of the world underfoot, and to await the coming of the fearful judge with constant expectation. Indeed, our adversary on the way is the word of God opposed to our carnal desires in this present life. One who submits himself humbly to its precepts is thereby delivered from it. Otherwise, he is given over to the judge, and the judge delivers him to the officer, because from the despised word of the Lord, the sinner shall be held guilty in the judgment. The judge delivers him to the officer because he permits him to be dragged by the evil spirit to punishment, so that the spirit may exact the compelled soul to punishment from the body, which voluntarily consented to guilt. The officer throws him into prison because he is thrust back into hell by the evil spirit until the day of judgment comes, from which point onwards he will be tortured along with it in the fires of hell.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
Or else, our adversary in the way is the word of God, which opposes our carnal desires in this life; from which he is delivered who is subject to its precepts. Else he will be delivered to the judge, for of contempt of God's word the sinner will be accounted guilty in the judgment of the judge. The judge will deliver him to the officer, that is, the evil spirit for punishment. He will then be cast into prison, that is, to hell, where because he will ever have to pay the penalty by suffering, but never by paying it obtain pardon, he will never come out from thence, but with that most terrible serpent the devil, will expiate everlasting punishment.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Our Lord having described a rightful difference, next teaches us a rightful reconciliation, saying, When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him, &c. As if He says, When thine adversary is bringing thee to judgment, give diligence, that is, try every method, to be released from him. Or give diligence, that is, although thou hast nothing, borrow in order that thou may be released from him, lest he summon thee before the judge, as it follows, Lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In Luke 12:58, Jesus employs a vivid legal parable to underscore the profound urgency of proactive reconciliation and the dire consequences of delay. He urges His listeners to settle their accounts, both earthly and spiritual, while there is still opportunity, likening the escalating severity of a legal dispute—from adversary to magistrate, judge, officer, and ultimately prison—to the inescapable and severe outcomes of unaddressed spiritual matters before the ultimate divine judgment. This teaching is a powerful call to immediate and diligent action in discerning and responding to the critical spiritual realities of one's life.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus employs several potent literary devices in this verse. The primary device is Parable, where a relatable earthly scenario (a legal dispute) is used to illustrate a profound spiritual truth. This parable functions as an Analogy, drawing a direct comparison between the consequences of failing to settle a legal debt and the spiritual repercussions of failing to reconcile with God or others. There is a clear sense of Escalation in the narrative: adversary → magistrate → judge → officer → prison. This progressive worsening of the situation vividly portrays the increasing severity of consequences for delay. The use of strong verbs like "hale" (drag) and "cast" (throw) adds to the sense of Urgency and the inevitability of the outcome if proactive steps are not taken. The entire passage is a form of Admonition, a serious warning delivered with the intent to guide behavior and prevent negative outcomes.
THEOLOGICAL AND THEMATIC CONNECTIONS
This parable profoundly connects to the biblical themes of divine justice, human accountability, and the urgent call to repentance. Just as an earthly legal system demands settlement of accounts, God's moral universe operates on principles of righteousness that require reconciliation. The "adversary" can be understood as anyone or anything that holds a claim against us, including our own unconfessed sins, which stand as an indictment before a holy God. The "magistrate" and "judge" point to God as the ultimate arbiter of justice, before whom all humanity will one day stand. The "way" represents the present life, the limited time given to respond to God's grace and settle our spiritual accounts through faith and repentance. The "prison" symbolizes the eternal consequences of unrepentant sin – separation from God. This parable, therefore, serves as a powerful reminder of the urgency of making peace with God through Christ, acknowledging our sin, and seeking His forgiveness before the day of ultimate judgment.
REFLECTION AND APPLICATION
Luke 12:58 serves as a piercing call to spiritual introspection and proactive living. It challenges us to examine our lives for any unresolved conflicts, unconfessed sins, or broken relationships that stand as "adversaries" against our peace with God and others. The "way" we are currently on is our earthly life, a finite period during which we have the opportunity to "give diligence" – to earnestly and actively seek reconciliation. This applies not only to our vertical relationship with God, through repentance and faith in Christ, but also to our horizontal relationships with fellow human beings, through forgiveness, apology, and restitution where necessary. Delaying these crucial spiritual tasks is perilous, as the parable vividly illustrates the escalating and increasingly severe consequences of procrastination. We are urged to embrace humility, seek peace, and act decisively to make things right, recognizing that the window of opportunity is not infinite, and the ultimate judgment is certain.
Questions for Reflection
FAQ
Is this parable only about legal disputes, or does it have a deeper meaning?
Answer: While the parable draws from a common legal scenario of Jesus's day, its primary intent is to convey a deeper spiritual truth. Jesus often used everyday situations to illustrate profound spiritual principles. Here, the earthly legal process serves as a powerful analogy for our spiritual standing before God. The "adversary" can represent our own sins, the unfulfilled demands of God's law, or even Satan who accuses us (Revelation 12:10). The "judge" is ultimately God, and the "prison" represents the eternal consequences of unaddressed sin and rebellion against Him. Therefore, the parable is a call to urgent spiritual reconciliation and repentance before the final, inescapable judgment.
Who is the "officer" in the spiritual sense, and what does "prison" signify?
Answer: In the spiritual application of the parable, the "officer" (πράκτωρ, praktor) can be understood as the agent of divine justice, responsible for executing the judge's verdict. This is not a specific person but represents the inescapable enforcement of God's righteous judgment. The "prison" (φυλακή, phylakḗ) signifies the ultimate, severe, and eternal consequence for those who fail to settle their spiritual accounts with God. It represents spiritual bondage, separation from God's presence, and the just penalty for unrepentant sin, often understood as eternal condemnation or hell. The parable emphasizes that this "prison" is a final destination from which there is no escape once the judgment has been rendered, highlighting the critical importance of seeking deliverance while still "in the way" – during this life.
CHRIST-CENTERED FULFILLMENT
Luke 12:58 finds its ultimate fulfillment in the person and work of Jesus Christ, who is both our ultimate Judge and our gracious Advocate. Humanity stands guilty before God, our "adversary" being our sin and the just demands of God's holy law (Romans 3:23). We are "in the way," on a journey towards an inevitable encounter with the divine "Judge." Without intervention, the natural course leads to the "officer" of divine justice and the "prison" of eternal separation from God. However, Jesus Christ, through His atoning sacrifice on the cross, has paid the debt of our sin, offering the means by which we can "be delivered" from the adversary's claim. He is the Lamb of God who takes away the sin of the world (John 1:29), and through faith in Him, we are reconciled to God (2 Corinthians 5:18-19). He urges us to "give diligence" now, to come to Him for forgiveness and peace (Matthew 11:28), for He is the only one who can deliver us from the coming wrath (1 Thessalonians 1:10). In Christ, the severity of the judge is met with the mercy of the Savior, offering a way out of the "prison" before it is too late.