Luk 11:37-54 | RWP | e4.org | Now as he spake ( εν δε τω λαλησα ). Luke's common idiom, εν with the articular infinitive (aorist active infinitive) but it does not mean "after he had spoken" as Plummer argues, but simply "in the speaking," no time in the aorist infinitive. See for similar use of aorist infinitive with εν . Asketh ( ερωτα ). Present active indicative, dramatic present. Request, not question. To dine ( οπως αριστηση ). Note οπως rather than the common ινα . Aorist active subjunctive rather than present, for a single meal. The verb is from αριστον (breakfast). See distinction between αριστον and δειπνον (dinner or supper) in . It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue ( ), not the very early meal called ακρατισμα . The verb is, however, used for the early meal on the seashore in , . With him ( παρ' αυτω ). By his side. Sat down to meat ( ανεπεσεν ). Second aorist active indicative of αναπιπτω , old verb, to recline, to fall back on the sofa or lounge. No word here for "to meat."

‏ Luke 11:37-54

Now as he spake ( εν δε τω λαλησα ). Luke's common idiom, εν with the articular infinitive (aorist active infinitive) but it does not mean "after he had spoken" as Plummer argues, but simply "in the speaking," no time in the aorist infinitive. See 3:21 for similar use of aorist infinitive with εν.

Asketh ( ερωτα ). Present active indicative, dramatic present. Request, not question.

To dine ( οπως αριστηση ). Note οπως rather than the common ινα. Aorist active subjunctive rather than present, for a single meal. The verb is from αριστον (breakfast). See distinction between αριστον and δειπνον (dinner or supper) in Lu 14:12. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Mt 22:4), not the very early meal called ακρατισμα. The verb is, however, used for the early meal on the seashore in Joh 21:12, 15.

With him ( παρ' αυτω ). By his side.

Sat down to meat ( ανεπεσεν ). Second aorist active indicative of αναπιπτω, old verb, to recline, to fall back on the sofa or lounge. No word here for "to meat."

That he had not first washed before dinner ( οτ ου πρωτον εβαπτισθη προ του αριστου ). The verb is first aorist passive indicative of βαπτιζω, to dip or to immerse. Here it is applied to the hands. It was the Jewish custom to dip the hands in water before eating and often between courses for ceremonial purification. In Galilee the Pharisees and scribes had sharply criticized the disciples for eating with unwashed hands (Mr 7:1-23; Mt 15:1-20) when Jesus had defended their liberty and had opposed making a necessity of such a custom (tradition) in opposition to the command of God. Apparently Jesus on this occasion had himself reclined at the breakfast (not dinner) without this ceremonial dipping of the hands in water. The Greek has "first before" ( πρωτον προ ), a tautology not preserved in the translation.

The Lord ( ο κυριος ). The Lord Jesus plainly and in the narrative portion of Luke.

Now ( νυν ). Probably refers to him. You Pharisees do now what was formerly done.

The platter ( του πινακος ). The dish. Old word, rendered "the charger" in Mt 14:8. Another word for "platter" ( παροψις ) in Mt 23:25 means "side-dish."

But your inward part ( το δε εσωθεν υμων ). The part within you (Pharisees). They keep the external regulations, but their hearts are full of plunder ( αρπαγης, from αρπαζω, to seize) and wickedness ( πονηριας, from πονηρος, evil man). See Mt 23:25 for a like indictment of the Pharisees for care for the outside of the cup but neglect of what is on the inside. Both inside and outside should be clean, but the inside first.

Howbeit ( πλην ). See Lu 6:24. Instead of devoting so much attention to the outside.

Those things which are within ( τα ενοντα ). Articular neuter plural participle from ενειμ, to be in, common verb. This precise phrase only here in the N.T. though in the papyri, and it is not clear what it means. Probably, give as alms the things within the dishes, that is have inward righteousness with a brotherly spirit and the outward becomes "clean" ( καθαρα ). Properly understood, this is not irony and is not Ebionism, but good Christianity (Plummer).

Tithe ( αποδεκατουτε ). Late verb for the more common δεκατευω. So in Mt 23:23. Take a tenth off ( απο- ). Rue ( πηγανον ). Botanical term in late writers from πηγνυμ, to make fast because of its thick leaves. Here Mt 23:23 has "anise."

Every herb ( παν λαχανον ). General term as in Mr 4:32. Matthew has "cummin."

Pass by ( παρερχεσθε ). Present middle indicative of παρερχομα, common verb, to go by or beside. Mt 23:23 has "ye have left undone" ( αφηκατε ). Luke here has "love" ( αγαπην ), not in Matthew.

Ought ( εδε ). As in Matthew. Imperfect of a present obligation, not lived up to just like our "ought" ( οwεδ, not paid). Παρεινα, as in Matthew, the second aorist active infinitive of αφιημ. to leave off. Common verb. Luke does not have the remark about straining out the gnat and swallowing the camel (Mt 23:34). It is plain that the terrible exposure of the scribes and Pharisees in Mt 23 in the temple was simply the culmination of previous conflicts such as this one.

The chief seats in the synagogues ( την πρωτοκαθεδριαν εν ταις συναγωγαις ). Singular here, plural in Mt 23:6. This semi-circular bench faced the congregation. Mt 23:6 has also the chief place at feasts given by Luke also in that discourse (20:46) as well as in 14:7, a marked characteristic of the Pharisees.

The tombs which appear not ( τα μνηνεια τα αδηλα ). These hidden graves would give ceremonial defilement for seven days (Nu 19:16). Hence they were usually whitewashed as a warning. So in Mt 23:27 the Pharisees are called "whited sepulchres." Men do not know how rotten they are. The word αδηλος ( α privative and δηλος, apparent or plain) occurs in the N.T. only here and 1Co 14:8, though an old and common word.

Here men walking around ( περιπατουντες ) walk over the tombs without knowing it. These three woes cut to the quick and evidently made the Pharisees wince.

Thou reproachest us also ( κα ημας υβριζεις ). Because the lawyers (scribes) were usually Pharisees. The verb υβριζω is an old one and common for outrageous treatment, a positive insult (so Lu 18:32; Mt 22:6; Ac 14;5; 1Th 2:2). So Jesus proceeds to give the lawyers three woes as he had done to the Pharisees.

Grievous to be borne ( δυσβαστακτα ). A late word in LXX and Plutarch ( δυς and βασταζω ). Here alone in text of Westcott and Hort who reject it in Mt 23:4 where we have "heavy burdens" ( φορτια βαρεα ). In Gal 6:2 we have βαρη with a distinction drawn. Here we have φορτιζετε (here only in the N.T. and Mt 11:28) for "lade," φορτια as cognate accusative and then φορτιοις (dative after ου προσψαυετε, touch not). It is a fierce indictment of scribes (lawyers) for their pettifogging interpretations of the written law in their oral teaching (later written down as Mishna and then as Gemarah), a terrible load which these lawyers did not pretend to carry themselves, not even "with one of their fingers" to "touch" ( προσψαυω, old verb but only here in the N.T.), touch with the view to remove. Mt 23:4 has κινησα, to move. A physician would understand the meaning of προσπαυω for feeling gently a sore spot or the pulse.

Consent ( συνευδοκειτε ). Double compound ( συν, ευ, δοκεω ), to think well along with others, to give full approval. A late verb, several times in the N.T., in Ac 8:1 of Saul's consenting to and agreeing to Stephen's death. It is a somewhat subtle, but just, argument made here. Outwardly the lawyers build tombs for the prophets whom their fathers (forefathers) killed as if they disapproved what their fathers did. But in reality they neglect and oppose what the prophets teach just as their fathers did. So they are "witnesses" ( μαρτυρες ) against themselves (Mt 23:31).

The wisdom of God ( η σοφια του θεου ). In Mt 23:34 Jesus uses "I send" ( εγω αποστελλω ) without this phrase "the wisdom of God." There is no book to which it can refer. Jesus is the wisdom of God as Paul shows (1Co 1:30), but it is hardly likely that he so describes himself here. Probably he means that God in his wisdom said, but even so "Jesus here speaks with confident knowledge of the Divine counsels" (Plummer). See Lu 10:22; 15:7, 10. Here the future tense occurs, "I will send" ( αποστελω ).

Some of them ( εξ αυτων ). No "some" ( τινας ) in the Greek, but understood. They will act as their fathers did. They will kill and persecute.

That ... may be required ( ινα ... εκζητηθη ). Divinely ordered sequence, first aorist passive subjunctive of εκζητεω, a late and rare verb outside of LXX and N.T., requiring as a debt the blood of the prophets.

Which was shed ( το εκκεχυμενον ). Perfect passive participle of εκχεω and εκχυννω (an Aeolic form appearing in the margin of Westcott and Hort here, εκχυννομενον, present passive participle). If the present passive is accepted, it means the blood which is perpetually shed from time to time.

From the foundation of the world ( απο καταβολης κοσμου ). See also Mt 25:34; Joh 17:24; Eph 1:4, etc. It is a bold metaphor for the purpose of God.

From the blood of Abel to the blood of Zachariah ( απο αιματος Αβελ εως αιματος Ζαχαριου ). The blood of Abel is the first shed in the Old Testament (Ge 4:10), that of Zacharias the last in the O.T. canon which ended with Chronicles (2Ch 24:22). Chronologically the murder of Uriah by Jehoiakim was later (Jer 26:23), but this climax is from Genesis to II Chronicles (the last book in the canon). See on Mt 23:35 for discussion of Zachariah as "the son of Barachiah" rather than "the son of Jehoiada."

Between the altar and the sanctuary ( μεταξυ του θυσιαστηριου κα του οικου ). Literally, between the altar and the house (Mt 23:35 has temple, ναου ).

Ye took away the key of knowledge ( ηρατε την κλειδα της γνωσεως ). First aorist active indicative of αιρω, common verb. But this is a flat charge of obscurantism on the part of these scribes (lawyers), the teachers (rabbis) of the people. They themselves ( αυτο ) refused to go into the house of knowledge (beautiful figure) and learn. They then locked the door and hid the key to the house of knowledge and hindered ( εκωλυσατε, effective aorist active) those who were trying to enter ( τους εισερχομενους, present participle, conative action). It is the most pitiful picture imaginable of blind ecclesiastics trying to keep others as blind as they were, blind leaders of the blind, both falling into the pit.

From thence ( κ'ακειθεν ). Out of the Pharisee's house. What became of the breakfast we are not told, but the rage of both Pharisees and lawyers knew no bounds.

To press upon him ( ενεχειν ). An old Greek verb to hold in, to be enraged at, to have it in for one. It is the same verb used of the relentless hatred of Herodias for John the Baptist (Mr 6:19).

To provoke him to speak ( αποστοματιζειν ). From απο and στομα (mouth). Plato uses it of repeating to a pupil for him to recite from memory, then to recite by heart (Plutarch). Here (alone in the N.T.) the verb means to ply with questions, to entice to answers, to catechize.

Of many things ( περ πλειονων ). "Concerning more (comparative) things." They were stung to the quick by these woes which laid bare their hollow hypocrisy.

Laying wait for him ( ενεδρευοντες αυτον ). An old verb from εν and εδρα, a seat, so to lie in ambush for one. Here only and Ac 23:21 in the N.T. Vivid picture of the anger of these rabbis who were treating Jesus as if he were a beast of prey.

To catch something out of his mouth ( θηρευσα το εκ του στοματος αυτου ). An old Greek verb, though here only in the N.T., from θηρα (cf. Ro 11:9), to ensnare, to catch in hunting, to hunt. These graphic words from the chase show the rage of the rabbis toward Jesus. Luke gives more details here than in 20:45-47; Mt 23:1-7, but there is no reason at all why Jesus should not have had this conflict at the Pharisee's breakfast before that in the temple in the great Tuesday debate.