Luke 12:4
And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
Original Language Analysis
Λέγω
I say
G3004
Λέγω
I say
Strong's:
G3004
Word #:
1 of 21
properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an
τοῖς
G3588
τοῖς
Strong's:
G3588
Word #:
4 of 21
the (sometimes to be supplied, at others omitted, in english idiom)
φίλοις
friends
G5384
φίλοις
friends
Strong's:
G5384
Word #:
5 of 21
actively, fond, i.e., friendly (still as a noun, an associate, neighbor, etc.)
μὴ
no
G3361
μὴ
no
Strong's:
G3361
Word #:
7 of 21
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
φοβηθῆτε
Be
G5399
φοβηθῆτε
Be
Strong's:
G5399
Word #:
8 of 21
to frighten, i.e., (passively) to be alarmed; by analogy, to be in awe of, i.e., revere
ἀπὸ
of them
G575
ἀπὸ
of them
Strong's:
G575
Word #:
9 of 21
"off," i.e., away (from something near), in various senses (of place, time, or relation; literal or figurative)
τῶν
G3588
τῶν
Strong's:
G3588
Word #:
10 of 21
the (sometimes to be supplied, at others omitted, in english idiom)
τὸ
G3588
τὸ
Strong's:
G3588
Word #:
12 of 21
the (sometimes to be supplied, at others omitted, in english idiom)
σῶμα
the body
G4983
σῶμα
the body
Strong's:
G4983
Word #:
13 of 21
the body (as a sound whole), used in a very wide application, literally or figuratively
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
14 of 21
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
μετὰ
after
G3326
μετὰ
after
Strong's:
G3326
Word #:
15 of 21
properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession)
μὴ
no
G3361
μὴ
no
Strong's:
G3361
Word #:
17 of 21
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
ἐχόντων
have
G2192
ἐχόντων
have
Strong's:
G2192
Word #:
18 of 21
to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or conditio
Cross References
Matthew 10:28And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.Jeremiah 1:8Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD.Revelation 2:10Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.Philippians 1:28And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.1 Peter 3:14But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled;Acts 20:24But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.James 2:23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.Ezekiel 2:6And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house.Acts 4:13Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.Jeremiah 1:17Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them.
Historical Context
Jesus spoke these words knowing His disciples would face violent persecution. All the apostles except John died as martyrs. Early Christians repeatedly faced the choice: deny Christ and live, or confess Christ and die. Roman authorities could torture and execute but had no power beyond the grave. This teaching sustained countless martyrs—from Stephen (Acts 7) to Polycarp ("Eighty-six years I have served Him...") to modern persecuted believers. The Greco-Roman world feared death supremely; Jesus taught His followers that there are worse things than death—namely, denying Christ and facing God's judgment. This inverted cultural values, creating a community of believers who could not be controlled by threats of violence.
Questions for Reflection
- How does recognizing the strict limits of human power liberate believers from the fear of persecution?
- What does Jesus calling disciples 'my friends' before this difficult teaching reveal about His pastoral care?
- In what ways does contemporary Western Christianity need to recover this fearlessness in the face of social or professional consequences for faithfulness?
Related Resources
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Analysis & Commentary
And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do—Jesus transitions from warning about hypocrisy to encouraging boldness in persecution. The address my friends (τοῖς φίλοις μου) is tender and intimate (cf. John 15:14-15), preparing them for a difficult teaching. The command mē phobēthēte (μὴ φοβηθῆτε, be not afraid) is present imperative—continuous, habitual fearlessness. The object of this fearlessness: them that kill the body (τῶν ἀποκτεινόντων τὸ σῶμα)—human persecutors whose power is strictly limited.
The key phrase is after that have no more that they can do (μετὰ ταῦτα μὴ ἐχόντων περισσότερόν τι ποιῆσαι)—human power terminates at physical death. Persecutors cannot touch the soul, cannot affect eternal destiny, cannot harm one's standing before God. This radically relativizes the worst they can inflict. Martyrdom is not ultimate loss but a doorway to eternal life. The logic is simple but profound: since man's worst (death) is temporary and limited, while God's judgment is eternal and comprehensive, fear God rather than man.