52 Woe G3759 unto you, G5213 lawyers! G3544 for G3754 ye have taken away G142 the key G2807 of knowledge: G1108 ye entered G1525 not G3756 in G1525 yourselves, G846 and G2532 them that were entering in G1525 ye hindered. G2967
Then G1161 answered G611 one G5100 of the lawyers, G3544 and said G3004 unto him, G846 Master, G1320 thus G5023 saying G3004 thou reproachest G5195 us G2248 also. G2532 And G1161 he said, G2036 Woe G3759 unto you G5213 also, G2532 ye lawyers! G3544 for G3754 ye lade G5412 men G444 with burdens G5413 grievous to be borne, G1419 and G2532 ye yourselves G846 touch G4379 not G3756 the burdens G5413 with one G1520 of your G5216 fingers. G1147
Then G3767 answered G611 them G846 the Pharisees, G5330 Are G4105 ye G5210 also G2532 deceived? G4105 G3361 Have any G3387 of G1537 the rulers G758 or G2228 of G1537 the Pharisees G5330 believed G4100 on G1519 him? G846 But G235 this G3778 people G3793 who G3588 knoweth G1097 not G3361 the law G3551 are G1526 cursed. G1944 Nicodemus G3530 saith G3004 unto G4314 them, G846 (he that came G2064 to Jesus G846 by G4314 night, G3571 being G5607 one G1520 of G1537 them,) G846 Doth G2919 our G2257 law G3551 judge G2919 G3361 any man, G444 before G4386 G3362 it hear G191 G3844 him, G846 and G2532 know G1097 what G5101 he doeth? G4160 They answered G611 and G2532 said G2036 unto him, G846 Art G3361 G1488 thou G4771 also G2532 of G1537 Galilee? G1056 Search, G2045 and G2532 look: G2396 for G3754 out of G1537 Galilee G1056 ariseth G1453 no G3756 prophet. G4396
But G235 that G3363 it spread G1268 no G3363 further G1909 G4119 among G1519 the people, G2992 let us straitly G547 threaten G546 them, G846 that they speak G2980 henceforth G3371 to no G3367 man G444 in G1909 this G5129 name. G3686 And G2532 they called G2564 them, G846 and commanded G3853 them G846 not G3361 to speak G5350 at all G2527 nor G3366 teach G1321 in G1909 the name G3686 of Jesus. G2424
And G2532 some G5100 of the Pharisees G5330 from G575 among the multitude G3793 said G2036 unto G4314 him, G846 Master, G1320 rebuke G2008 thy G4675 disciples. G3101 And G2532 he answered G611 and said G2036 unto them, G846 I tell G3004 you G5213 that, G3754 if G1437 these G3778 should hold their peace, G4623 the stones G3037 would immediately cry out. G2896
Then G3767 again G1208 G1537 called they G5455 the man G444 that G3739 was G2258 blind, G5185 and G2532 said G2036 unto him, G846 Give G1325 God G2316 the praise: G1391 we G2249 know G1492 that G3754 this G3778 man G444 is G2076 a sinner. G268 G3767 He G1565 answered G611 and G2532 said, G2036 Whether G1487 he be G2076 a sinner G268 or no, I know G1492 not: G3756 one thing G1520 I know, G1492 that, G3754 whereas I was G5607 blind, G5185 now G737 I see. G991 Then G1161 said they G2036 to him G846 again, G3825 What G5101 did he G4160 to thee? G4671 how G4459 opened he G455 thine G4675 eyes? G3788 He answered G611 them, G846 I have told G2036 you G5213 already, G2235 and G2532 ye did G191 not G3756 hear: G191 wherefore G5101 would G2309 ye hear G191 it again? G3825 will G3361 G2309 ye G5210 also G2532 be G1096 his G846 disciples? G3101 Then G3767 they reviled G3058 him, G846 and G2532 said, G2036 Thou G4771 art G1488 his G1565 disciple; G3101 but G1161 we G2249 are G2070 Moses' G3475 disciples. G3101 We G2249 know G1492 that G3754 God G2316 spake G2980 unto Moses: G3475 as for this G1161 G5126 fellow, we know G1492 not G3756 from whence G4159 he is. G2076 The man G444 answered G611 and G2532 said G2036 unto them, G846 Why G1063 herein G1722 G5129 is G2076 a marvellous thing, G2298 that G3754 ye G5210 know G1492 not G3756 from whence G4159 he is, G2076 and G2532 yet he hath opened G455 mine G3450 eyes. G3788 Now G1161 we know G1492 that G3754 God G2316 heareth G191 not G3756 sinners: G268 but G235 if G1437 any man G5100 be G5600 a worshipper of God, G2318 and G2532 doeth G4160 his G846 will, G2307 him G5127 he heareth. G191 Since G1537 the world began G165 was it G191 not G3756 heard G191 that G3754 any man G5100 opened G455 the eyes G3788 of one that was born G1080 blind. G5185 If G1508 this man G3778 were G2258 not G1508 of G3844 God, G2316 he could G1410 G3756 do G4160 nothing. G3762 They answered G611 and G2532 said G2036 unto him, G846 Thou G4771 wast G1080 altogether G3650 born G1080 in G1722 sins, G266 and G2532 dost thou G4771 teach G1321 us? G2248 And G2532 they cast G1544 him G846 out. G1854
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 11
Commentary on Luke 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
Lu 11:1-13. The Disciples Taught to Pray.
1. one, &c.—struck with either the matter or the manner of our Lord's prayers.
as John, &c.—From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."
2-4. (See on Mt 6:9-13).
3. day by day, &c.—an extension of the petition in Matthew for "this day's" supply, to every successive day's necessities. The closing doxology, wanting here, is wanting also in all the best and most ancient copies of Matthew's Gospel. Perhaps our Lord purposely left that part open: and as the grand Jewish doxologies were ever resounding, and passed immediately and naturally, in all their hallowed familiarity into the Christian Church, probably this prayer was never used in the Christian assemblies but in its present form, as we find it in Matthew, while in Luke it has been allowed to stand as originally uttered.
5-8. at midnight … for a friend is come—The heat in warm countries makes evening preferable to-day for travelling; but "midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.
7. Trouble me not—the trouble making him insensible both to the urgency of the case and the claims of friendship.
I cannot—without exertion which he would not make.
8. importunity—The word is a strong one—"shamelessness"; persisting in the face of all that seemed reasonable, and refusing to take a denial.
as many, &c.—His reluctance once overcome, all the claims of friendship and necessity are felt to the full. The sense is obvious: If the churlish and self-indulgent—deaf both to friendship and necessity—can after a positive refusal, be won over, by sheer persistency, to do all that is needed, how much more may the same determined perseverance in prayer be expected to prevail with Him whose very nature is "rich unto all that call upon Him" (Ro 10:12).
9-13. (See on Mt 7:7-11.)
13. the Holy Spirit—in Matthew (Mt 7:11), "good gifts"; the former, the Gift of gifts descending on the Church through Christ, and comprehending the latter.
Lu 11:14-36. Blind and Dumb Demoniac Healed—Charge of Being in League with Hell, and Reply—Demand of a Sign, and Reply.
(See on Mt 12:22-45.)
14. dumb—blind also (Mt 12:22).
20. the finger of God—"the Spirit of God" (Mt 12:28); the former figuratively denoting the power of God, the latter the living Personal Agent in every exercise of it.
21, 22. strong man—meaning Satan.
armed—pointing to all the subtle and varied methods by which he wields his dark power over men.
keepeth—"guardeth."
his palace—man whether viewed more largely or in individual souls—how significant of what men are to Satan!
in peace—undisturbed, secure in his possession.
22. a stronger than he—Christ: Glorious title, in relation to Satan!
come upon him and overcome him—sublimely expressing the Redeemer's approach, as the Seed of the woman, to bruise the Serpent's head.
taketh from him all his armour—"his panoply," "his complete armor." Vain would be the victory, were not the means of regaining his lost power wrested from him. It is this that completes the triumph and ensures the final overthrow of his kingdom. The parable that immediately follows (Lu 11:24-26) is just the reverse of this. (See on Mt 12:43-45.) In the one case, Satan is dislodged by Christ, and so finds, in all future assaults, the house preoccupied; in the other, he merely goes out and comes in again, finding the house "EMPTY" (Mt 12:44) of any rival, and all ready to welcome him back. This explains the important saying that comes in between the two parables (Lu 11:23). Neutrality in religion there is none. The absence of positive attachment to Christ involves hostility to Him.
23. gathereth … scattereth—referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.
27, 28. as he spake these things, a … woman of the company—of the multitude, the crowd. A charming little incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her (Lu 1:28, 42); and our Lord is far from condemning it. He only holds up—as "blessed rather"—the hearers and keepers of God's word; in other words, the humblest real saint of God. (See on Mt 12:49, 50.) How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of its members who dared to talk in the spirit of this glorious saying! (Also see on Mt 12:43.)
29-32. (See on Mt 12:39-42.)
33-36. (See on Mt 5:14-16; Mt 6:22, 23.) But Lu 11:36 here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye imparts.
Lu 11:37-54. Denunciation of the Pharisees.
38. marvelled, &c.—(See Mr 7:2-4).
39-41. cup and platter—remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life.
ravening—rapacity.
40. that which is without, &c.—that is, He to whom belongs the outer life, and right to demand its subjection to Himself—is the inner man less His?
41. give alms … and … all … clean—a principle of immense value. As the greed of these hypocrites was one of the most prominent features of their character (Lu 16:14; Mt 23:14), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though never so fouled with the business of this worky world. (See Ec 9:7).
42. mint … rue, &c.—rounding on Le 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of.
judgment and the love of God—in Mt 23:25, "judgment, mercy, and faith." The reference is to Mic 6:6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." (See on Mr 12:29; Mr 12:32, 33). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites.
these ought ye, &c.—There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."
43. uppermost seats—(See on Lu 14:7-11).
greetings—(See on Mt 23:7-10).
44. appear not, &c.—As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters. (See Ps 5:9; Ro 3:13; a different illustration from Mt 23:27).
46. burdens grievous, &c.—referring not so much to the irksomeness of the legal rites (though they were irksome, Ac 15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.
47, 48. ye build, &c.—Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets," while all the time they "were witnesses to themselves that they were the children of them that killed the prophets" (Mt 23:29, 30); convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent.
49-51. said the wisdom, &c.—a remarkable variation of the words in Mt 23:34, "Behold I SEND." As there seems plainly an allusion to ancient warnings of what God would do with so incorrigible a people, so here Christ, stepping majestically into the place of God, so to speak, says, "Now I am going to carry all that out." Could this be other than the Lord of Israel in the flesh?
50. all … required of this generation—As it was only in the last generation of them that "the iniquity of the Amorites was full" (Ge 15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of Heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.
prophets—in the New Testament sense (Mt 23:34; see 1Co 12:28).
51. blood of Zacharias—Probably the allusion is not to any recent murder, but to 2Ch 24:20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are warned that "of that generation it should be required."
52. key of knowledge—not the key to open knowledge, but knowledge, the only key to open heaven. In Mt 23:13, they are accused of shutting heaven; here of taking away the key, which was worse. A right knowledge of God's Word is eternal life (Joh 17:3); but this they took away from the people, substituting for it their wretched traditions.
53, 54. Exceedingly vivid and affecting. They were stung to the quick—and can we wonder?—yet had not materials for the charge they were preparing against Him.
provoke him, &c.—"to harass Him with questions."