Exegetical and Hermeneutical Commentary of Luke 11:53
And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to provoke him to speak of many things:
53. And as he said these things ] Rather (with , B, C, L), when He had gone forth from thence. The Pharisees in their anger followed Him.
to urge him vehemently ] It is clear from this and the following verse that the Pharisee’s feast had been a base plot to entrap Jesus. None of His disciples seem to have been with Him, nor any of the people; and after these stern rebukes the Pharisees surrounded Him in a most threatening and irritating manner, in “a scene of violence perhaps unique in the Life of Jesus.
to provoke him to speak of many things ] Perhaps “to cross-question Him,” or to catch words from His mouth about very many things. The classical sense of the verb apostomatizein is ‘to dictate.’
Fuente: The Cambridge Bible for Schools and Colleges
To urge him vehemently – To press upon him violently. They were enraged against him. They therefore pressed upon him; asked him many questions; sought to entrap him, that they might accuse him.
Provoke him … – This means that they put many questions to him about various matters, without giving him proper time to answer. They proposed questions as fast as possible, and about as many things as possible, that they might get him, in the hurry, to say something that would be wrong, that they might thus accuse him. This was a remarkable instance of their cunning, malignity, and unfairness.
Fuente: Albert Barnes’ Notes on the Bible
Verse 53. Began to urge him vehemently] , They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See Lu 12:1, (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee’s house, as Matthew, Mt 23:25, shows that these words were spoken on another occasion.) They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word ,) that they might find some subject of accusation against him. See Wetstein and Kypke.
A MINISTER of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was labouring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. “Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!” The following advice of one of the ancients is good: , . “Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Herein the vile genius of these wretched men was seen, Christ was become their enemy because he told them the truth; his reproofs in order to their reformation and amendment do but fill them with madness against him. Nor are wicked and malicious men at any time fair enemies.
They urge him vehemently, and provoke him to speak of many things; they lie at the catch, in wait for him; hoping that in his many words, and answers to their many captious questions, they should hear something from him, upon which they might form an accusation against him to Pilate, the Roman governor, for his blood was that they thirsted after. If it were thus done to the green tree, let us not wonder if it be so done also to the dry. The hearts and practices of malicious and wicked men, in succeeding generations, do (as in a glass) answer the hearts of persons of their spirits and morals in preceding generations. Malice will never regard justice or equity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
53, 54. Exceedingly vivid andaffecting. They were stung to the quickand can we wonder?yethad not materials for the charge they were preparing against Him.
provoke him, &c.”toharass Him with questions.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And as he said these things unto them,…. Denounced the above woes upon them, charging them with the above crimes, and threatening them with divine vengeance:
the Scribes and Pharisees began to urge him vehemently; to fall upon him with their tongues, and express great rage, wrath, and virulence against him:
and to provoke him to speak of many things; they put questions to him, and urged him to answer them, and did all they could to irritate him to say things that they could improve against him, to draw words out of his mouth, and then wrest and pervert them.
Fuente: John Gill’s Exposition of the Entire Bible
From thence (‘). 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 (). 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 (). From and (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 ( ). “Concerning more (comparative) things.” They were stung to the quick by these woes which laid bare their hollow hypocrisy.
Fuente: Robertson’s Word Pictures in the New Testament
To urge him vehemently [ ] . See on Mr 6:19.
Provoke to speak [] . Only here is New Testament.
From ajpo, from, and stoma, the mouth. Originally to dictate to a pupil what he is to learn by heart. Thus Plato : “When the grammar – master dictated [] to you” (” Euthydemus, ” 276). Hence to catechize, with the idea of putting words into Christ ‘s mouth, and making him say what they wanted him to say.
Fuente: Vincent’s Word Studies in the New Testament
1) “And as he said these things unto them,” (kakeithen ekselthontos autou) “And as he went out and away from them, in that place, upon saying these things.”
2) “The scribes and the Pharisees began to urge him, vehemently,” (erksanto hoi grammateis kai hoi Pharisaiois deinos enechein) “The scribes and the Pharisees began to be terribly angry,” inflamed, temperamentally boiling over, shooting sarcastic jibes and words of derision at Him, for entrapment purposes, to make Him say or do something that might seem to justify their immediate arrest of Him.
3) “And to provoke him to speak of many things.” (kai apostomatizein auton peri pleionon) “And to draw him out concerning a great number of things,” for ulterior purposes, to use as clubs against Him. 1Co 13:5 indicates that such people were void of the love of God, and sought to provoke violence over Him, hating Him without a cause, a defensible cause, Joh 15:25.
Fuente: Garner-Howes Baptist Commentary
Luk 11:53
. And while he was saying these things to them. I have formerly mentioned that the preceding sentences were not inserted by Luke in their proper place. For while he was relating that Christ at a dinner reproved the scribes, he introduced also the latest discourses by which, a little before his death, he reproved their wicked courses; and in like manner, the reproof which we have just now examined is inserted by Luke, in connection with a different narrative. If any one prefer to follow the opinion of those who conjecture that Christ repeated the same discourses on various occasions, I have no great objection. After pronouncing the curses which have been now explained, he concludes by saying that all the scribes became more inveterate against Christ, so that they did not cease to entrap him by ensnaring questions; which ought to be referred to the conversation held at the table, rather than to his latest discourse. But I have not thought it a matter of great importance to be very exact about the time — a matter which the Evangelist has disregarded.
Fuente: Calvin’s Complete Commentary
(53) And as he said these things unto them.The better MSS. give, When He had gone forth from thence . . . , as though Jesus had left the house after uttering the woe of Luk. 11:52, and was followed by the crowd of angry and embittered disputants.
To provoke him to speak.The Greek verb has literally the sense of causing to speak impromptu, without thought, and is happily enough rendered by the English text.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
53. Provoke The word here used in the Greek is applied to the practice among teachers of requiring the pupil to speak and answer accurately from memory. Hence, to put prepared questions and require immediate answers, in order to draw out expressions of hostility to Moses and the traditions, to the Temple, or to the Jewish nation, or to Caesar; so as to excite the hierarchy, the people, or the civil authorities against him.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when he was come out from there, the Scribes and the Pharisees began to press on him vehemently, and to provoke him to speak of many things, laying wait for him, to catch something out of his mouth.’
When He came out from where He was the Scribes and Pharisees were not happy with what He had said, and they began to badger Him and to try to get Him to say things which would condemn Him. They were laying in wait in order to catch Him, and to get Him to say something that they could use against Him. Any friendliness had ceased. They were out to trap Him.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 11:53-54. Began to urge him vehemently, &c. , which properly signifies to fasten fiercely upon him. Several more of the words here used are metaphors taken from hunting: the word , which we render to provoke, to speak, might be rendered to mouth, or “bear down with the violence of their words,” as Theophylact excellently explains it: and the word , rendered to catch, has in this connection a most beautiful propriety; for it expresses the eagerness with which sportsmen beat about for their game, to start it from its covert. It is very probable, that the Pharisee who was master of the house had invited a great many of his brethren and learned friends, on purpose to make a more formidable attack upon Christ, and by their concurrent testimony to charge upon him any thing which might render him obnoxious; and the presence of so many of them made the discourse delivered at this time more proper, and the courage and zeal which it expressed more remarkable.
Inferences.Well does that petition become every disciple of Christ, Lord, teach us to pray! Thou hast taught us by thy example, and by the precepts of thy word, teach us also by thy holy spirit! excellent is the form of sound and divine words, which our gracious Master here recommends: it is our duty to study it attentively, that, concise and expressive as it is, our thoughts may go along with its several petitions.
Let us learn to reverence and love God, and to consider ourselves as brethren in his family. Let the glory of his name, and the prosperity of his kingdom, be much dearer to us than any separate interest of our own. Let it be our cordial desire, that his will may be universally obeyed, and with the most entire consent of soul acquiesced in by all his creatures, both in heaven and on earth. Let our appetites and passions be so moderated, that having even the plainest food and raiment, we may be therewith content; and, on the other hand, how plentiful soever our circumstances may be, let us remember, that day by day we depend on God for our daily bread. Nor do we need even the most necessary supplies of life, more than we need daily pardon: for which therefore we should be putting in our constant prayer; heartily forgiving all our fellow-creatures, as we desire to be forgiven of God. Conscious of our own weakness, let us, as far as we can, endeavour to avoid circumstances of temptation; and, when necessarily led into them, let us look up to God for support, labouring, above all things, to preserve our integrity, and to maintain a conscience void of offence.
Depending on the certainty of the gracious promises given, (Luk 11:9-10.) and encouraged by the experience of so many thousands, who have on asking received, and on seeking found; let us renew our importunate addresses to the throne of divine grace; and, remembering the compassion of our heavenly Father, let us be emboldened in the full assurance of faith, to ask every necessary blessing; especially the communication of that enlightening and sanctifying spirit, without which our corrupt hearts will find out a ready way to abuse the choicest of his providential favours, to the dishonour of his holy name, and the deeper wounding of our own miserable souls.
As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear: Christ was indeed a wise and faithful reprover; but the ears of these Pharisees were disobedient and uncircumcised. How well had all the entertainments of the Pharisee’s table been repaid, had he and his brethren heard our Lord’s reproof with candour, humility and obedience! these men despised them to their ruin: let us often review them for our instruction, that none of these dreadful woes may come upon us.
Our Lord’s discourse to the Pharisees and lawyers, is a most just and severe rebuke to every hypocritical professor; who is scrupulous and exact in matters of ceremony, while he neglects morality and experimental religion; and is studious to shine in the sight of men, while he forgets the all-penetrating eye of God. It exposes the ostentation of those, who pride themselves in empty titles of honour, and eagerly affect precedence and superiority; and it evidently chastises those who press upon others the duties which they neglect themselves, and so are most righteously judged out of their own mouths.
How melancholy is it to observe, in instances like those recorded here, the hypocrisy and deceitfulness of the human heart; and to see men impose on themselves with empty appearances!like these Pharisees, who built the sepulchres of the former prophets, while they were persecuting those of their own day; and, in contempt of all that was said by the messengers of God, were filling up the measure of their iniquities, till the cloud which had been so long gathering burst on their heads, and poured forth a storm of aggravated wrath and ruin.
May that God, who has immediate access to the hearts of men, deliver all Christian countries from such teachers as are here described, who take away and secrete the key of knowledge, instead of using it; and obstruct, rather than promote men’s entrance into the kingdom of heaven! how loudly will the blood of those whom they have destroyed, cry against them in the aweful day of account; and how little will the wages of unrighteousness, and the rewards of worldly policy, be able to arm them against destruction, or to support them under it!
REFLECTIONS.1st, Prayer is the great instituted means of maintaining communion with God: it is as the breath of every spiritually living soul. There can be no surer proof of our being dead in trespasses and sins than the habitual neglect of it. The prayerless live without God, and must die without hope. Our Lord himself was much in prayer, to set us an example; and his disciples, desirous to follow him, are represented in this chapter as preferring their request to him, that he would instruct them both concerning the matter and manner of their prayers, and give them a form or directory, as John had done for his disciples.
1. Christ condescends to grant their request, and gives them the following short but most comprehensive form of prayer:
Our Father which art in heaven; thou great Creator and Universal Lord, whose throne is in the heavens, and to whom ten thousand times ten thousand angels and archangels pay their ceaseless adorations; to thee do we sinful worms and dust of the earth address our prayer, regarding thee not only as our common parent and the Maker of all things, but in the more endeared relation of our reconciled God and Father in Jesus Christ. Hallowed be thy name: may I and every other creature exalt thy glory; and, according to the displays of thy glorious perfections made in thy works and word, may we ever admire, adore, honour, love, and serve thee. Thy kingdom come: erect the throne of thy grace in our hearts; O visit us with thy salvation; give us the light of thy truth, and the gracious influences of thy Spirit, that we may become thy faithful subjects and servants. Send forth thy gospel into the world; accompany it with thy mighty power, and make it effectual to the conversion of sinners’ souls; build us up together in thy faith, fear, and love, and prepare us daily in the exercise of all holy conversation and godliness, for thy eternal presence; then come and take us to thy throne above, where, day and night for ever, we may serve thee in thy temple, and go out no more. Thy will be done, as in heaven so in earth; may we emulate the lively, constant, universal obedience paid by thy celestial hosts. Let thy revealed word be our invariable rule; and may we, without partiality and without hypocrisy, desire to know and with delight fulfil what thou dost command: and in every dispensation of thy providence may our spirits be resigned, submissive, satisfied, content to wait thy leisure, meekly casting our care upon thee. Give us day by day our daily bread: on thee, O Lord, we depend for the needful provision for our bodies during the days of our pilgrimage; let us, as thy children, be supplied by thy bounty; enable us to live in a constant dependance upon thee, content with the portion thou art pleased to assign us, and confident that thou wilt not leave us to want any manner of thing which is good for us: and, whilst our bodies are fed by thy providence, let our souls be nourished with the better bread of life which cometh down from heaven. And forgive us our sins, many, great, and aggravated as they have been: blot them out through the Redeemer’s blood, speak peace and pardon to our guilty souls, and glorify thyself in mercy. And we are emboldened, Lord, to hope for an answer of peace; for we also forgive every one that is indebted to us, readily passing by their offences and trespasses against us, as we hope to be forgiven ourselves, and pleading thy promise, that, when we are enabled thus to do, we shall assuredly find mercy with thee our most highly and justly offended God. Remember therefore the word wherein thou hast caused us to put our trust. And lead us not into temptation; keep us from every snare laid for our souls, and suffer us not to fall under the trials that we may be called to endure: but deliver us from evil, from the evil one, and from the evil world. Save us with thine uttermost salvation, and bring us at last to that eternal kingdom where no temptation nor evil can ever enter.
2. Christ directs them as to the manner of their prayers; to be fervent, persevering, and importunate; the effects of which he instances in the case of a man, who, having a sudden visit from a friend on his journey, and nothing for him to eat, should run to his neighbour’s house at midnight, and desire to borrow three loaves. At that unseasonable hour his neighbour would be apt to make many excuses, and endeavour to put him off, rather than disturb his family: yet, if he is very importunate, that will usually prevail; and, if but to be rid of his importunity, he will lend him what he asks. Now if one, who shews so much reluctance to yield, is overcome by entreaty, much more will our gracious God, who is ever more willing to hear than we to pray, and wont to give more than we desire or deserve, answer the supplications of his people, if they faint not. Let them ask in faith, nothing doubting; let them seek with diligence unwearied; let them knock aloud, with cries fervent and reiterated; and then they will surely find an answer of peace; their prayers shall be heard, their requests granted, and the door of mercy be opened.
3. Our Lord suggests yet farther encouragement to prayer from the consideration of our relation to God as our Father. If the bowels of earthly parents yearn over their children’s wants, and none are found so inhuman as, instead of the bread and meat which they ask for, to give them things noxious and poisonousIf men, by nature sinful, feel such tenderness towards their offspring, how infinitely surpassing must be the compassions of our Father in heaven; and, as his power is equal to his love, much more will he supply all the spiritual necessities of our souls, and give his Holy Spirit, which comprizes all blessedness, to them that ask him.
2nd, The most amazing manifestations of Christ’s power and glory, and his noble acts of beneficence towards men’s bodies and souls, could not prevent the invenomed tongue of malice from casting upon him the most malignant aspersions. We have,
1. The wicked inference drawn by the Pharisees, on seeing a most astonishing instance of Christ’s power in the dispossessing a devil from a man that was dumb, who immediately recovered his speech to the amazement of the spectators. To counteract the effects of this miraculous cure among the people, some of them, who could not deny the fact, suggested that it was performed by a confederacy between Jesus and the prince of the devils: whilst others challenged him to give a sign from heaven of his divine mission, as if all besides was unsatisfactory. So perverse and absurd are usually the objections of obstinate infidelity.
2. Christ knew their thoughts, and what suggestions they were labouring to instil into the minds of the people, and confutes them with the most unanswerable arguments. It was as absurd to suppose so subtle an enemy as Satan, would ever concur in establishing that doctrine which radically overthrows his empire over the souls of men, as that any community or family should propose their establishment by the means of division between the members that compose it, which must evidently tend to their mutual destruction. Besides, they condemned themselves herein, when they admitted that many of their own kindred and followers, by exorcisms, were in the name of God enabled to cast out devils; and never supposed any diabolical combination in their case. This malignant opposition to him therefore tended most effectually to their own ruin and destruction; for, since the finger of God was evident in these miraculous works, and proved the kingdom of God was come, which the Messiah should erect in the worldin rejecting the evidence of his mission, they excluded themselves from all the blessings and privileges of his kingdom. And to shew farther the real destruction of Satan’s power by his miracles and doctrine, he illustrates the matter by a similitude, Luk 11:21-22. As a strong man will not quit his palace, which he holds with an armed force, unless he be vanquished by a superior foe, no more will Satan quit his hold of men’s bodies and souls, till compelled by the power of the almighty Saviour. When the prey therefore is taken from this mighty one, it is a sure proof that his power is broken, and his interests ruined. Nor can there be any neutrality between Christ and Belial. They who halt between two opinions, who do not join Christ’s cause, admit the evidence of his mission, and profess discipleship, must expect to be treated by him as enemies, and to be scattered in his wrath.
The Redeemer’s victories over Satan are still daily seen; and we are bound to experience them in our own souls, or it had been good for us we had never been born. For by nature we are children of wrath, born slaves of corruption, and under the power of this wicked one. Our desperately wicked hearts are the palace where he sits enthroned, and there his despotic orders are obeyed; by every prejudice, every allurement, every temptation, he strengthens his interest against Christ and his truth; and flatters with visions of peace the sinner’s soul, filling him with false confidence, keeping him in darkness with respect to his danger, lulling him asleep in security, suffering him to entertain no doubt of the goodness of his heart and the safety of his state, and turning him away from whatever tends to disturb this deceitful repose. But, when Christ comes by his word and Spirit, the conflict begins, unusual distress seizes the soul, the enemy struggles hard to keep his hold; but if the sinner do not use irregular methods to quench his convictions, the stronger grace and power of the Saviour prevail, the strong-holds of Satan are laid low, the sinner’s proud imaginations humbled, his false confidences, his own fancied righteousness and self-sufficiency levelled with the dust. Christ then comes and takes possession of the believing heart, by his enlightening, sanctifying grace dispels the darkness of ignorance and error, and looses the bonds of sin and corruption, taking the prey from the mighty, and employing to his own glory the body, soul, spirit, and all the faculties of the sincere believer.
3. Christ intimates to them their truly deplorable condition, under another similitude. They were like a man, out of whom the evil spirit departed for a while, seeking a settlement elsewhere; but, finding none to his mind, he returned to his former house, and found it ready prepared for his reception; where, entering with seven worse spirits, he took up his abode; and the case of that man was more desperate than ever. Thus now that Satan’s kingdom was shaken in Judea, he had retired for a while into the Gentile world; but when, after the resurrection of Jesus, and the preaching of his gospel among the heathen, he could find no rest there, his idols being demolished and his votaries converted, then would he return again to the Jewish people, who had rejected their Messiah, and find them ready to welcome him into their hearts: with sevenfold greater influence over them, he will take possession of them for his own, and, by hurrying them on (thus ready to coincide with all his devices) to fill up the measure of their iniquities, will hasten the destruction of their country, and effectually ruin both body and soul in hell.
This also represents the state of every hypocrite. An outward reformation may be wrought, and Satan’s power for a time in some degree suspended; the house may be swept from grosser immoralities, and garnished with the form of godliness, with speculative knowledge, or a fair shew of profession, while the heart remains unchanged, unhumbled, and unholy: for a while they thus endure; but, when the hour of temptation comes, Satan finds a ready access, and enters with greater power than ever into the heart; the sins which were before hid under the veil of hypocrisy, break forth; and these usually prove the vilest and most abandoned of all sinners, and will receive the greater damnation.
3rdly, A gracious woman of the company, struck with the miracle that she had seen, and deeply affected with the convincing force of evidence which appeared in our Lord’s discourse, could not restrain the glowing rapture of her heart, and burst forth into expressions of wonder and admiration at what she heard and saw, counting her inexpressibly blessed and happy who was the mother of such a son. But Christ took occasion to point her to an unspeakably greater honour and happiness, of which she herself might become possessed: to hear the word of God and keep it, so to receive the love of the truth as to be saved thereby, was a far greater blessedness than, after the flesh, to have been found among his nearest relatives.
4thly, As they were so obstinate in rejecting the signs that he had given them, and still demand one from heaven, as a subterfuge for their unbelief, Christ rejects their petition, and, before the people, who were gathered thick around him, assures them,
1. That no sign shall be given them from heaven but that of which Jonas was the type and figure, even the resurrection of the Son of man from the dead; and their rejection of that would seal them up under final impenitence.
2. He warns them of the dreadfulness of their guilt, and the aggravated ruin which must be the consequence of rejecting him and his gospel. As he was far greater than Solomon or Jonah, the queen of Sheba who came so far to hear the wisdom of the one, and the Ninevites who repented at the preaching of the other, would rise up in the judgment day, to upbraid and condemn their perverseness and unbelief.
3. They had yet the light of truth among them; they were therefore inexcusable if they abode in darkness, and wilfully shut their eyes against conviction. They who embraced the gospel, receiving it in the light and love of it, would be infinitely blessed and benefited thereby; but those who rejected it, would be given up justly to the blindness of their heart, and left to fall into eternal darkness. Note; (1.) The gospel is the lighted candle, set up on the candlestick of the public ministry, to guide benighted souls into the paths of everlasting peace. (2.) What the eye is to the body, that faith is to the soul, enabling us to see the great things which pertain unto our eternal life, and to embrace them; and, as the blessed effect thereof, we are enabled to walk in comfort and holiness, growing in grace, till, if we be fruitful, the blessed day comes, when no cloud of ignorance, or spot of sin, shall ever hide the full lustre of the beatific vision. (3.) While the heart remains under the power of native corruption, the understanding is darkened, the judgment corrupted by depraved affections, and all the glories of the gospel-day shine around such in vain; as the sun’s brightest beams convey no light to the person whose organs of vision are obstructed by vicious humours. (4.) We have great need to beware how we trifle with the gospel, lest we provoke the Lord to withdraw the light of truth from us, and seal us up under judicial blindness and hardness of heart; and then, how great is that darkness!
5thly, We have,
1. The invitation which one of the Pharisees gave our Lord to dine with him, which he accepted, and went to the house, and sat down to meat.
2. The Pharisee observed, and was much offended, that Christ did not wash before he sat down at the table, according to the tradition of the elders, which he and his brethren so scrupulously observed.
3. Christ, who knew this proud Pharisee’s thoughts, took occasion freely to reprove the folly and hypocrisy of those who had placed the substance of their religion in these useless and superstitious observances, while they neglected the great and most important commands of God. He denounces therefore his woes against them,
[1.] For their hypocrisy, in shewing such solicitude to observe the various washings of their cups and platters, in conformity with the traditions of the elders; while they took no pains to cleanse their souls from the deep pollutions of sin, from the inward extortion and covetousness, which rendered them abominable in the sight of God. What egregious folly! If God required outward cleanness, must he not much more expect internal purity? The way to have a sanctified use of their creature-comforts, was by charitable distribution to the poor, (Deu 26:12-15.) and when this proceeded out of a pure heart, and faith unfeigned, all things would then be clean unto them: (Tit 1:15.) but without this, all the water in Jordan would never cleanse them from their filthiness. [2.] For their injustice and irreligion: while they pretended the most scrupulous regard to God’s service, tithing even the herbs in their garden, they lived in the gross violation of the most weighty precepts of the moral law; passing over judgment, partial as magistrates, extortioners in their dealings, and as void of the love of God as of charity to their neighbour: duties, which, being of the first importance, demanded their chief attention. [3.] For their pride. They were fond of pre-eminence; expected the most honourable seat in places of worship, where humility was especially required; and expected sounding titles of homage to be paid them in public, as if they were beings of a superior rank. [4.] For their inward filthiness. Notwithstanding all the specious appearances of devotion and piety which they wore, their hearts were a sink of uncleanness; and as graves concealed, which men, ere they were aware, walked over, and were defiled by them; so did their principles, practice, and conversation, corrupt those who followed their destructive ways.
4. One of the lawyers, or scribes, whose office it was in general to expound the law to the people, conceived that these reproofs on the Pharisees included reproaches on them also; and our Lord, without respect of persons, does not spare them. They were alike culpable, and the same words and wrath hung over them. [1.] Because they added to the divine precepts an insupportable load of human traditions; and while to themselves they were abundantly indulgent, and made the path of self-denial sufficiently easy, they exacted with rigour a scrupulous conformity from others to their human impositions. [2.] Because they pretended reverence for the memory of the prophets, and erected noble monuments over the graves of those whom their fathers had murdered; but even the care of the prophets’ tombs perpetuated the memory of the crimes of their ancestors, which they were ready to repeat, being actuated by the same malignant spirit; therefore also said the wisdom of God, Jesus the divine Logos, in whom are hid all the treasures of wisdom and knowledge, I will send them prophets and apostles, and some of them they shall slay and persecute, exceeding all the outrages of their forefathers; more bloody-minded and inveterate against the ministers of the gospel; filling up hereby the measure of their iniquities, and bringing upon themselves the vengeance due for all the righteous blood shed from Abel to Zacharias, who for his fidelity was stoned in the very courts of the temple, (2Ch 24:20-22.) At the hands of this generation, says he, shall it be required; and the prediction was fearfully verified in the dreadful and utter destruction shortly after poured out upon their city, temple, and nation. [3.] Because they had taken away the key of knowledge; arrogating to themselves the right of expounding the Scriptures, they misled the people by corrupt glosses. They perverted the texts which had the plainest reference to the Messiah, and the clearest accomplishment in Jesus: instilling wrong notions of his temporal kingdom, they prejudiced the people against Christ and his gospel; and refusing to enter themselves into the number of his disciples, they used all their art and influence to prevent others from joining them who were disposed to acknowledge his mission and character.
5. Pierced with these sharp rebukes, which unhumbled sinners regard as affronts and reproaches, they began to urge him vehemently, with captious questions, and to provoke him to speak of many things; trying to ruffle his temper, or draw from him some unguarded expression, whereon to ground some accusation against him; either to render him odious to the people, or obnoxious to the government; but his patience and prudence disappointed their malice. Note; Fidelity in reproving men’s sins will often procure us inveterate enemies; and we have need to watch over the temper of our hearts, and the door of our lips, when in the midst of those who we know lie in wait for our halting.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 11:53-54 . ] (see the critical remarks) and when He had gone forth thence (from the Pharisee’s house, Luk 11:37 ).
As to the distinction between and , see on Mat 22:35 . The are included in the . . . Comp. on Luk 11:45 .
] not: to be angry (as usually interpreted), which would require a qualifying addition such as (Herod. i. 118, vi. 119, viii. 27), but: they began terribly to give heed to Him , which in accordance with the context is to be understood of hostile attention (enmity). So also Mar 6:19 ; Gen 49:23 ; Test. XII. Patr . p. 682; in the good sense: Jamblichus, Vit. Pyth . 6.
[151] ] means first of all: to recite away from the mouth , i.e. by heart (Plat. Euthyd . p. 276 C, 277 A; Wetstein in loc .); then transitively: to get out of one by questioning (Pollux, ii. 102; Suidas: , ). See Ruhnken, Tim . p. 43 f. So here; it is the . , Euthymius Zigabenus.
Luk 11:54 . According to the corrected reading (see the critical remarks): while they lay in wait for Him, in order to catch up (to get by hunting) something out of His mouth . See instances of in this metaphorical sense, in Wetstein.
[151] The Vulgate has os ejus opprimere , whereby it expresses the reading , which still occurs in a few cursives. Luther follows the Vulgate.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(53) And, as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things; (54) Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
I beg the Reader to attend to the expressions in these verses. We read that those sworn foes of Christ began to urge him and to provoke him; but we do not read that Jesus felt hurt. What the Lord said, no doubt, was, as the former part of his discourse, full of denunciations against those whited sepulchres, as he called them: but no guile was found in his mouth. Precious Lord Jesus! give thy people grace to consider thine unequalled meekness, in enduring such contradiction of sinners against thyself that we may never be weary nor faint in our minds. Heb 12:3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:
Ver. 53. To urge him vehemently ] . Out of deep displeasure to bear an aching tooth towards him (as Herodias did toward the Baptist, Mar 6:19 ), waiting him a shrewd turn.
And to provoke him to speak ] . Not to stop his mouth about many things, as the Rhemists falsely render it. They asked him captious questions to make him an offender for a word, Isa 29:21 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
53. ] . ( understood, see reff.) to press vehemently upon Him with a hostile view; a sense confined apparently to N.T. and LXX.
. ] , . Suidas. So it will mean, to examine Him, to question Him, especially, we may suppose, on such things as would require answers out of, or expository of, the Law, as they catechized in schools.
Fuente: Henry Alford’s Greek Testament
Luk 11:53 . The foregoing discourse, though toned down as compared with Mt., was more than the hearers could stand. The result is a more hostile attitude towards the free-spoken Prophet than the classes concerned have yet shown, at least in the narrative of Lk. They began , to be sorely nettled at Him ( cf. Mar 6:19 ). Euthy. gives as equivalents , . The Vulgate has graviter insistere , to press hard, which A.V [112] and R.V [113] follow. Field (Ot. Nor.) decides for the former sense = the scribes and Pharisees began to be very angry. : Grimm gives three meanings to speak from memory ( ); to repeat to a pupil that he may commit to memory; to ply with questions so as to entice to offhand answers. In this third sense the word must be taken here as it is by Theophy. (and by Euthy.: = to seek offhand ill-considered answers to crafty questions).
[112] Authorised Version.
[113] Revised Version.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 11:53-54
53When He left there, the scribes and the Pharisees began to be very hostile and to question Him closely on many subjects, 54plotting against Him to catch Him in something He might say.
Luk 11:53
NASB, NRSV”began to be very hostile”
NKJV”began to assail Him vehemently”
TEV”began to criticize him bitterly”
NJB”began a furious attack on him”
The first term, deins, means “terrible,” “vehement,” or “dreadfully” (cf. Mat 8:6). It was used in the Septuagint in Job 10:16; Job 19:11 in the same sense.
The second term, enech, means to fix upon in the sense of to hold a grudge (cf. Mar 6:19). The anger and hatred of the religious leaders, both Sadducees and Pharisees, which is so evident the last week of Jesus’ life in Jerusalem, started much earlier (cf. Mar 6:19; Luk 11:53). This settled opposition was instigated by Jesus’ pointed condemnation of their hypocrisy, self-righteousness, and arrogance.
NASB”to question Him closely on many subjects”
NKJV, NRSV”to cross-examine Him about many things”
TEV”ask him questions about many things”
NJB”tried to force answers from him on innumerable questions”
The verb apostomatiz is used only here in the NT. It is not used in the Septuagint, but is used in classical and late Greek literature in the sense of rote memory or repeating what someone else has said. It seems to imply a rapid series of questions so as not to give Jesus a chance to think through His answers. The whole purpose was to catch Him in a misspoken response, so they could condemn Him (cf. Luk 11:54) as He so powerfully condemned them! But they could not (cf. Luk 20:26).
Luk 11:54 “to catch Him in something He might say” This word literally means “to hunt wild animals.” Jesus had become a serious theological problem. They must eliminate Him (cf. Luk 20:20) to maintain their leadership.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
said = was saying.
to urge Him vehemently = to urgently press upon Him.
provoke Him to speak. Greek apostomatizo. Occurs only here. The Papyri show that from its original meaning (to dictate what was to be written) it had come to mean “to examine by questioning a pupil as to what he had been taught”. Here, therefore, they were not questioning for information, but for grounds of accusation.
of = concerning. Greek. peri. App-104.
many = very many.
Fuente: Companion Bible Notes, Appendices and Graphics
53.] . ( understood, see reff.) to press vehemently upon Him with a hostile view; a sense confined apparently to N.T. and LXX.
.] , . Suidas. So it will mean, to examine Him,-to question Him,-especially, we may suppose, on such things as would require answers out of, or expository of, the Law, as they catechized in schools.
Fuente: The Greek Testament
Luk 11:53. , vehemently) Under this vehemence there was lurking a cunning design. See following verse.-) , I urge (whether myself or another), to give vent to [random or hasty] words from the mouth. With this comp. the following verse.
Fuente: Gnomon of the New Testament
to urge: Psa 22:12, Psa 22:13, Isa 9:12
to speak: Luk 20:20, Luk 20:27, Jer 18:18, Jer 20:10, 1Co 13:5
Reciprocal: 1Ch 21:1 – provoked David Psa 22:16 – compassed Psa 35:21 – Yea Psa 41:6 – speaketh Psa 140:5 – The proud Ecc 10:13 – beginning Isa 29:21 – make Mat 16:1 – tempting Mat 19:3 – tempting Mat 22:15 – how Mar 3:2 – General Mar 7:1 – The Pharisees Mar 8:11 – Pharisees Mar 9:14 – the scribes Mar 10:2 – the Pharisees Luk 4:28 – were Luk 6:7 – that Luk 12:49 – and Luk 14:1 – they Luk 20:23 – Why Luk 23:5 – they Luk 23:10 – and vehemently Joh 1:24 – were of Joh 8:6 – tempting Joh 18:19 – asked Act 17:18 – encountered 1Th 2:15 – contrary Heb 12:3 – contradiction
Fuente: The Treasury of Scripture Knowledge
3
Urge him means to irritate him in the hope of provoking him to say many things in reply to them.
Fuente: Combined Bible Commentary
Luk 11:53. when he was come out thence. From the house of the Pharisee.
The scribes and Pharisees followed Him with malicious intent aroused by His discourse.
To press upon him vehemently, or, to be very spiteful, intensely embittered against Him. The former sense is preferable, as including both their feeling towards Him and their actual following of Him with hostile purpose.
To provoke him to speak of many (or more) things. To catechize Him on a variety of subjects, so as to take Him off His guard.
Fuente: A Popular Commentary on the New Testament
Luk 11:53-54. As he said these things, the scribes and Pharisees began to urge him The freedom which Jesus now took with the Pharisee and his guests, provoked them exceedingly, for they were guilty of the crimes which he laid to their charge; and to be revenged, they urged him to speak upon a variety of topics relative to religion and government, hoping that he might let something drop which would render him either obnoxious to the magistrate or to the people.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vers. 53 and 54: Historical Conclusion.
These verses describe a scene of violence, perhaps unique, in the life of Jesus. Numerous variations prove the very early alteration of the text. According to the reading of the principal Alex., And when He had gone thence, this scene must have taken place after Jesus had left the Pharisee’s house; but this reading seems designed to establish a closer connection with what follows (Luk 12:1 et seq.), and produces the impression of a gloss. On the other hand, the omission of the words, and seeking, and that they might accuse Him, in B. L. (Luk 11:54), renders the turn of expression more simple and lively. The reading (to blunt) has no meaning. We must read , to utter, and then to cause to utter.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 53
To provoke him, to press him strongly.
Fuente: Abbott’s Illustrated New Testament
11:53 {17} And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to {o} provoke him to speak of many things:
(17) The more the world is reprehended, the worse it is, and yet we must not betray the truth.
(o) They proposed many questions to him, to draw something out of his mouth which they might traitorously find fault with.
Fuente: Geneva Bible Notes
The hostility of the Pharisees and lawyers 11:53-54
These inflammatory words of criticism and condemnation fanned the smoldering embers of Pharisaic hostility into an inferno of hatred and hostility. Luke wrote that these religious leaders now questioned Him closely on many subjects. He had challenged their expertise. Now they sought to defend themselves by discrediting Him. They plotted against Him seeking to trip Him up and trap Him. They also tried to get Him to say something wrong, unwise, or inappropriate. This antagonism escalated shortly after the encounter that Luke just described (Luk 11:53). These verses document the Jewish religious leaders’ official rejection of Jesus (cf. Matthew 12; Mark 12).
Luke’s original readers would have learned the importance of accepting and believing Jesus’ teachings as a result of Luke’s selection of material in this section (Luk 11:14-54). To fail to do so results in dire consequences. Listening to the Word of God continues to be a major emphasis in this section. Furthermore the hypocrisy that characterized the Pharisees and scribes can also mark disciples of Jesus if we elevate ritual observance above real worship. Jesus developed this idea in the next pericope (Luk 12:1-12).
"The issues Jesus raises here [Luk 11:37-54] are dangers that those of a conservative theological bent always face. In pursuit of truth and the way of God, far too many people conduct their zeal for righteousness by making sure that every ’i’ is dotted and every ’t’ crossed, and by watching over others to make sure they are acting properly. On the other hand, these same people have often lost sensitivity to God’s call for justice. God wants us to care about those whose plight is less fortunate than our own (Rom 12:16)." [Note: Bock, Luke, p. 333.]