Jesus was sometimes insulting

JESUS WAS SOMETIMES INSULTING
EDITED BY GLENN PEASE
Luke 11:43-46 43"Woeto you Pharisees,because you
love the most important seats in the synagogues and
respectful greetings in the marketplaces. 44"Woeto
you, becauseyou are like unmarked graves, which
people walk over without knowing it." 45One of the
experts in the law answered him, "Teacher, when you
say these things, you insult us also."46Jesus replied,
"And you experts in the law, woe to you, becauseyou
load peopledown with burdens they can hardly carry,
and you yourselveswill not lift one finger to help
them.
BIBLEHUB RESOURCESON V. 45
Thou reproachestus also.
Luke 11:45
Disputes reviewed
Matthew Henry.

I. WE MUST ALL EXPECT TO BE CALLED TO AN ACCOUNT BY THE
LORD JESUS.
1. We are all now in "the way" — travellers — following Christ in consort.
2. There will be a review of what passes in "the way."
3. The accounts in the great day must be given up to our Lord Jesus. God
made the world, by His Son; and by Him, as the fittest person, He will judge
the world. Now this is a good reason —(1)Why we should judge ourselves,
and prove our own work, and see that our matters be right and goodagainst
that day. Let us examine ourselves concerning our spiritual state, that we may
make sure work for our ownsouls.(2)Why we should not judge one another,
or be severe in our censures one of another. We thereby invade Christ's
throne.
II. WE MUST IN A PARTICULAR MANNER BE CALLED TO AN
ACCOUNT ABOUT OUR DISCOURSES AMONG OURSELVES.
1. If we talk anything which is goodamong ourselves, andwhich is to the use
of edifying; which manifests grace in the speaker, and ministers grace to the
hearers;Christ takes notice ofthat, and we shall hear of it again to our
comfort, in that day when those who thus confess Christbefore men shall be
owned by Him before His father and the holy angels.
2. If we talk anything that is ill among ourselves;if any corrupt
communication proceeds out of our mouths, dictated by the corruption of our
minds, and which has a tendency to corrupt the minds and manners of others;
Christ observes thattoo, is displeasedwith it — and we shall hear of it again,
either by the checks ofour own consciences, in order to our repentance, orin

the day of the revelation of the righteous judgment of God, when, according to
Enoch s prophecy, the Lord shall come to reckonwith sinners, not only for all
their ungodly deeds, but for all their hard speeches, spokenagainstHim.
III. As our other discourses among ourselves by the way, so ESPECIALLY
OUR DISPUTES, WILL ALL BE CALLED OVER AGAIN, and we shall be
calledto an accountabout them.
1. Disputes commonly arise from difference of opinion, either in religion and
Divine things (about which oftentimes the disputes and contests are most
violent); or in philosophy, politics, or other parts of learning; or in the
conduct of human life. These disputes (though not necessarilysinful in
themselves, for men cannotbe expectedto agree on all points) are often such
as we may justly be ashamedof, when we come to look back upon them.(1)
Upon accountof the matter of them. This may have been —
(a)Something above us, with which we had no concern;or
(b)something below us, not worth disputing about.(2) Upon accountof our
managementof them. Our Masterwill be displeasedwith us if it be found that
we have been hot and fierce in our disputes, and have mingled our passions
and peevish resentments with them; if a point of honour has governedus more
than a point of conscience, and we have contended more for victory and
reputation, than for truth and duty; if we have contendedabout things of
small moment for, or against, them, and have neglectedthe weightiermatters
of the law and gospel;if we have spent more of our zeal on matters in
difference than they deserve;and have lost the vitals of religion in our heat
about circumstantials, and have disputed awayour seriousnessand devotion
— "What then shall we do when God riseth up? and when He visiteth, what
shall we answerHim?"

2. Many disputes arise from separate and interfering interests in this world.
Neighbours and relations quarrel about their rights and properties, their
estates andtrades, their honours and powers and pleasures;Meum and Tuum
— "my rent" and "thy bond," are the greatsubjects of dispute, and engage
people in endless strifes. These disputes, as they are most common, so they are
most scandalous, among relations, and those who are under particular
obligations to love one another. And whateverkeeps brethren from dwelling
togetherin unity, is very provoking to Christ, who has made brotherly love
the livery of His family: and it is very hardly removed.
3. Some disputes, and hot ones too, arise merely from passionand clashing
humours, where really there is nothing of judgment or interest in the case.(1)
As far as we are able to make a judgment, let us see to it that we have truth
and right on our side, in all our disputes, and not be confident any further
than we see just cause to be so. We must not only never contend for that which
we know to be false and wrong, but also never for that which is doubtful, or
which we do not know to be true and right.(2) In matters of doubtful
disputation. While we are contending for that which we take to be right, let us
at the same time think it possible that we may be in the wrong.(3)Let us keep
the full possessionand government of our own spirits, in all our disputes. Let
us carefully suppress all inward tumults, whatever provocationmay be given
us; and let our minds be calm and sedate, whateverargument we are engaged
in.(4) Let us never lose the charity we ought to have for our brethren in our
disputes of any kind, nor violate the sacredlaws ofit.(5) Let us often think of
the accountwe must shortly give to our great Masterof all our disputes with
our fellow-servants by the way. Let us considerhow our disputes will look in
that day, and what our own reflections will be then upon them.
IV. Of all disputes, Christ will be sure to reckonwith His disciples for their
DISPUTES ABOUT PRECEDENCYAND SUPERIORITY. The prevalency
of such a temper as this, as far as it appears, is very threatening. But when the

Spirit shall be poured out upon us from on high, there shall be no more such
disputes as these; and then the wilderness shall become a fruitful field. Upon
the whole matter, therefore, let our strife be, Who shall be best, not Who shall
be greatest.
1. Let us never strive who shall be greatestin this world; who shall have the
best preferment; who shall be master of the bestestate, or make the best
figure; but acquiesce in the lot Providence carves out to us, not aiming at
greatthings, or striving for them. Considerwhat worldly greatness is.(1)
What a despicable thing it is to those who have their eyes upon another
world.(2) What a dangerous thing this worldly greatnessis to those who have
not their eyes upon another world; how apt it is to keeptheir hearts at a
distance from God, and from the considerationand pursuit of a future
blessedness;and to fix them to this world, and make them willing to take up
with a portion in it; and, especially, whata strong temptation it is to break
through all the sacredfences ofthe Divine law to compass it.
2. Let all our strife be who shall be best, not disputing who has been best, that
is a vain-glorious strife, but humbly contending who shall be so; who shall be
most humble, and stoop lowest, forthe goodof others; and who shall labour
most for the common welfare. This is a gracious strife;a strife that will pass
well in our account, when all our disputes will be reviewed,
(Matthew Henry.)
COMMENTARIES
Ellicott's Commentary for English Readers

(45) Then answeredone of the lawyers.—SeeNote onMatthew 22:35 for the
term “lawyer.” We note here the sense atonce of distinctness and of class
fellowship. Though something more than a scribe, he feels that he stands or
falls with them.
BensonCommentary
Luke 11:45. Then answeredone of the lawyers, &c. — A doctor, or
interpreter of the law. The Jewishlawyers (as our translation not very
properly terms them) were the most considerable species ofscribes, who
applied themselves peculiarly to study and explain the law. Probably many of
them were Pharisees, but it was no ways essentialto their office that they
should be so. What touched the personhere speaking was, that our Lord, in
his lastwo, Luke 11:44, had joined the scribes with the Pharisees. Master,
thus saying, thou reproachestus — The rebuke which thou hast given the
scribes and Pharisees in so generala way, affects us lawyers also. And he said,
Wo unto you also, ye lawyers — The lawyers, even of the Pharisean
denomination, had done unspeakable mischief by their erroneous
interpretation of Scripture, which they perverted to favour the tradition of the
elders as much as possible, and so bound heavy burdens on men’s shoulders,
which they themselves would not touch with one of their fingers. Jesus,
therefore, spake his mind freely concerning them also, laid open their
character, and denounced further woes againstthem. Wo unto you, for ye
build the sepulchres of the prophets — He blames them for building the
sepulchres of the prophets, because they did it from no regard to the
murdered prophets, though in words they pretended to venerate their
memory, but in order to make an ostentationof their piety. Truly ye bear
witness that ye allow the deeds of your fathers — By all your conduct you
show that inwardly, in your minds, you approve of the deeds of your fathers,
who persecutedthe prophets; for they killed them, and ye build their
sepulchres — You are men of preciselythe same characterand disposition
with them; hypocrites, who coveredthe grossestacts ofwickednesswith the
specious appearanceofpiety. For like them you pretend greatreverence for
the ancientprophets, while ye destroy those whom God sends to yourselves.
Ye therefore bear witness, by this deep hypocrisy, that you are of the very
same spirit with them. Or, more at large, thus: “Fromyour known

disposition, as well as from your open practice, which is to trample upon the
laws of God, as often as they stand in the way of your wickedpurposes, and
particularly from your persecuting the messengers ofGod, one is obliged to
think that you build the sepulchres of the prophets whom your fathers killed,
not from any pious regardfor God, whose messengers they were, nor to do
honour to the prophets themselves, but to do honour to their murderers, as
approving of their deeds, and intending to perpetuate the memory of them to
posterity with applause. The greatmen among the Jews always possessedthe
true spirit of politicians. In the time of the prophets they made no scruple to
kill persons, whom they knew to be the messengersofGod, because, forsooth,
the goodof the state required it. In our Saviour’s time, Caiaphas, the high-
priest, openly avowedthis principle in a full meeting of the grandees. For
when some were opposing the resolution of the major part of the council, who
had determined to kill Jesus, andurged the unlawfulness of the action, he told
them plainly that they were a parcelof ignorant bigots, who knew nothing at
all either of the principles or ends of government, which render it necessary
oft-times to sacrifice the most innocent for the safety of the community.
Therefore also saidthe wisdom of God — Agreeably to this the wisdom of
God hath said, in many places of Scripture, though not in these very words, I
will send them prophets, &c. — Because youimitate the ways of your fathers,
by persecuting the messengersofGod; because you carry your wickednessto
as greata pitch as your fathers did; for these reasons Godhath declaredhis
last resolutions concerning you: he hath said, I will send them prophets and
apostles, yea, and my beloved Son, notwithstanding I know they will persecute
and slay them: That the blood of all the prophets, &c. — That by this lastand
greatestactof rebellion, the iniquity of the nation being completed, God may
at length testify how much he was displeasedwith this people from the
beginning, for persecuting and murdering his prophets, and that by sending
upon the generationwhich completedthe iniquity of the nation, such signal
judgments as should evidently appear to be the punishment of that greatand
accumulatedwickedness,committed by them in their severalsuccessive
generations. Verily I say, It shall be required of this generation — And so it
was within forty years, in a most astonishing manner, by the dreadful
destruction of the temple, the city, and the nation. The justice of such a
procedure every thinking person will acknowledge, who considers thatsins

committed by men, as constituting a body politic, can only be punished in the
present life; the proper punishment of national sins being national judgments,
even such judgments as dissolve the transgressing state. And these the
providence of God thinks necessaryforits own vindication, always inflicting
them upon nations, when the measure fixed upon by God for punishment is
filled up, that the wrath of God being revealed from heavenagainstall
ungodliness and unrighteousness ofmen, the nations of the world may be
awedand kept in subjection to the government of God. See on Matthew 23:29-
33.
Matthew Henry's Concise Commentary
11:37-54 We should all look to our hearts, that they may be cleansedand new-
created;and while we attend to the greatthings of the law and of the gospel,
we must not neglectthe smallestmatter God has appointed. When any wait to
catchsomething out of our mouths, that they may insnare us, O Lord, give us
thy prudence and thy patience, and disappoint their evil purposes. Furnish us
with such meekness andpatience that we may glory in reproaches, for
Christ's sake, andthat thy Holy Spirit may rest upon us.
Barnes'Notes on the Bible
Lawyers - Men learned in the law; but it is not known in what way the
lawyers differed from the "scribes," orwhether they were Phariseesor
Sadducees.
Thus saying, thou ... - He felt that the remarks of Jesus aboutloving the chief
seats, etc., appliedto them as well as to the Pharisees.His conscience toldhim
that if "they" were to blame, "he" was also, and he therefore applied the
discourse to himself.
Reproachest - Accusest. Dostcalumniate or blame us, for we do the same
things. Sinners often consider"faithfulness" as "reproach" - they know not
how to separate them. Jesus did "not" reproachor abuse them. He dealt
faithfully with them; reproved them; told them the unvarnished truth. Such
faithfulness is rare; but when it "is" used, we must expect that people will

flinch, perhaps be enraged. Though their consciencestell them they are
"guilty," still they will considerit as abuse.
Jamieson-Fausset-BrownBible Commentary
44. appear not, &c.—As one might unconsciouslywalk overa grave concealed
from view, and thus contractceremonialdefilement, so the plausible exterior
of the Pharisees keptpeople from perceiving the pollution they contracted
from coming in contactwith such corrupt characters.(See Ps 5:9; Ro 3:13; a
different illustration from Mt 23:27).
Matthew Poole's Commentary
This lawyer was a scribe of the law, Luke 11:44. The work of these men was to
interpret the law; the Pharisees strictlyobserved their decrees and
interpretations. The lawyer therefore spake rightly in thinking our Saviour’s
words had some reflection upon men of his order, but he woefully erred both
in thinking his own order was unblamable, and also in calling our Lord’s just
reproof a reproaching them. But by this he gives an occasionto him, who used
rightly to divide the word of God, and to give every one their portion out of it,
to let them know wherein they were faulty, as well as the Pharisees.
Gill's Exposition of the Entire Bible
Then answeredone of the lawyers,.... OrScribes, as the Syriac and Persic
versions read: and so the Ethiopic version calls him, "a Scribe of the city": the
Scribes and lawyers were the same sort of persons who were interpreters of
the law, and equally tenacious of the traditions of the elders Christ had
referred to, as the Pharisees, and in generalwere Pharisees;though some of
them might be of the sectof the Sadducees. This man observing that Christ, in
his lastwords, joined the Scribes and Pharisees together, and chargedthem
both with hypocrisy, and pronounced a woe upon them, was very uneasy at it:
and saith unto him, master, thus saying, thou reproachestus also;us lawyers,
or Scribes also;both by mentioning their names, and accusing the Pharisees of
the same things, which they must be consciousto themselves they were equally

guilty of; so that if the one were criminal, the others were also. The Ethiopic
version reads by way of interrogation, "whatthou sayest, does it not injure
us?"
Geneva Study Bible
{14} Then answeredone of the lawyers, and said unto him, Master, thus
saying thou reproachestus also.
(14) Hypocrites are very severe againstothermen, but think that all things
are lawful for themselves.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Luke 11:45. This νομικός was no Sadducee (Paulus, yet see his Exeget.
Handb.), because he otherwise wouldnot have applied these reproaches to
himself as well as to the Pharisees,and Jesus wouldnot have continued to
discourse so entirely in an anti-Pharisaic tone, but he likewise was a Pharisee,
as in generalwere mostof the νομικοί. Thathe only partially professedthe
principles of the Pharisees is assumedby de Wette on accountof καὶ ἡμᾶς, in
which, however, is implied “not merely the common Pharisees (the laity), but
even us, the learned, thou art aspersing.”The scribe calls what was a
righteous ὀνειδίζειν (Matthew 11:20; Mark 16:14)by the name of ὑβρίζειν
(Luke 18:32; Acts 14:5; Matthew 22:6). Although this episode is not
mentioned in Matthew, there is no sufficient ground to doubt its historical
character. Comp. on Luke 12:41. Consequently, all that follows down to Luke
11:52 is addressedto the νομικοί, as they are once again addressedatthe close
by name, Luke 11:52. But it is not to be proved that Luke in his
representationhad in view the legalists of the apostolic time (Weizsäcker),
although the words recordedmust needs touch them, just as they were also
concernedin the denunciations of Matthew 23.
Expositor's Greek Testament

Luke 11:45-52. Castigationofthe scribes present;severe, but justified by
having been invited.
Cambridge Bible for Schools andColleges
45. one of the lawyers] See on Luke 7:30, Luke 10:25. This Scribe thought that
Jesus couldnot possibly mean to reflecton the honoured class who copied and
expounded the Law.
reproachest]Literally, “insultest.” There was a difference between
Pharisees andlawyers;the position of the latter involved more culture and
distinction. They were the ‘divines,’ the ‘theologians’ofthat day. Hence the
man’s reproach. ‘Lawyer’ and ‘Scribe’ seemto be more or less convertible
terms (Luke 11:52-53;Matthew 23:13). Jesus here charges them with
tyrannical insincerity (Luke 11:46), persecuting rancour (Luke 11:47-51), and
theologicalarrogance andexclusiveness (Luke 11:52).
Bengel's Gnomen
Luke 11:45. [Ταῦτα, these things) which precede, especiallyin Luke 11:43.—
V. g.]—ὑβρίζεις, thou dost insult) ὑβρίζειν, to insult, to treat with insolence, is
a different idea from that of justly reproving, as expressedby ὀνειδίζειν, to
reproach.
Pulpit Commentary
Verse 45. - Then answeredone of the lawyers Master, thus saying thou
reproachestus also. It did not follow that all these professedjurists were of
the Pharisee sect;some, doubtless, were Sadducees.It seems, however,
probable that the greaterproportion of these professionalteachersand
expounders of the Law did belong to the Pharisees.The oraland written Law,
basedupon the comparatively simple Mosaic code, had now become the
absolute guide and director of the whole life of the people in all its smaller
details. The various copyists, lecturers, teachers,and casuists, who debated

the many doubtful points constantly arising in the perplexing and elaborate
system, were all knownunder the generalterm "scribes." The lawyerwas the
scribe who had especiallydevotedhis attention to the unravelment of the
difficult and disputed questions which arose in the daily life of the people.
This lawyer was certainly, considering the company he was associatedwith, of
the strictestsectofPharisees. This personcould not believe that this able
Rabbi from Galilee - for that they must all, after the morning's discussion,
have allowedJesus to be - could include him and his holy order in his terrible
denunciations, the truth of which the learned scribe not improbably dimly
discerned.
Vincent's Word Studies
Reproachest (ὑβρίζεις)
The lawyerconverts Jesus'reproach(see Mark 16:14, upbraided) into an
insult; the word meaning to outrage or affront.
Us also (καὶ ἡμᾶς)
Or perhaps better, evenus, the learned.
STUDYLIGHTRESOURCES
Adam Clarke Commentary

Thou reproachestus - He alone who searchesthe heart could unmask these
hypocrites; and he did it so effectually that their own consciences
acknowledgedthe guilt, and re-echoedtheir own reproach.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Luke 11:45". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/luke-
11.html. 1832.
Return to Jump List return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
lawyers differed from the “scribes,” orwhether they were Phariseesor
Sadducees.
Thus saying, thou … - He felt that the remarks of Jesus about loving the chief
that if “they” were to blame, “he” was also, and he therefore applied the
things. Sinners often consider“faithfulness” as “reproach” - they know not
how to separate them. Jesus did “not” reproachor abuse them. He dealt

faithfulness is rare; but when it “is” used, we must expect that people will
“guilty,” still they will considerit as abuse.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Luke 11:45". "Barnes'Notesonthe Whole
Bible". https:https://www.studylight.org/commentaries/bnb/luke-11.html.
1870.
The Biblical Illustrator
Luke 11:45
Thou reproachestus also
Disputes reviewed
I.
WE MUST ALL EXPECT TO BE CALLED TO AN ACCOUNT BY THE
LORD JESUS.

1. We are all now in “the way”--travellers--following Christin consort.
2. There will be a review of what passes in “the way.”
3. The accounts in the great day must be given up to our Lord Jesus. God
made the world, by His Son; and by Him, as the fittest person, He will judge
the world. Now this is a good reason--
II. WE MUST IN A PARTICULAR MANNER BE CALLED TO AN
ACCOUNT ABOUT OUR DISCOURSES AMONG OURSELVES.
1. If we talk anything which is goodamong ourselves, andwhich is to the use
of edifying; which manifests grace in the speaker, and ministers grace to the
hearers;Christ takes notice ofthat, and we shall hear of it again to our
comfort, in that day when those who thus confess Christbefore men shall be
owned by Him before His father and the holy angels.
2. If we talk anything that is ill among ourselves;if any corrupt
communication proceeds out of our mouths, dictated by the corruption of our
minds, and which has a tendency to corrupt the minds and manners of others;
Christ observes thattoo, is displeasedwith it--and we shall hear of it again,
either by the checks ofour own consciences, in order to our repentance, orin
the day of the revelation of the righteous judgment of God, when, according to
Enoch s prophecy, the Lord shall come to reckonwith sinners, not only for all
their ungodly deeds, but for all their hard speeches, spokenagainstHim.

III. As our other discourses among ourselves by the way, so ESPECIALLY
OUR DISPUTES, WILL ALL BE CALLED OVER AGAIN, and we shall be
calledto an accountabout them.
1. Disputes commonly arise from difference of opinion, either in religion and
Divine things (about which oftentimes the disputes and contests are most
violent); or in philosophy, politics, or other parts of learning; or in the
conduct of human life. These disputes (though not necessarilysinful in
themselves, for men cannotbe expectedto agree on all points) are often such
as we may justly be ashamedof, when we come to look back upon them.
(a) Something above us, with which we had no concern;or
(b) something below us, not worth disputing about.
2. Many disputes arise from separate and interfering interests in this world.
Neighbours and relations quarrel about their rights and properties, their
estates andtrades, their honours and powers and pleasures;Meum and
Tuum--“my rent” and “thy bond,” are the great subjects of dispute, and
engage people in endless strifes. These disputes, as they are most common, so
they are most scandalous,among relations, and those who are under
particular obligations to love one another. And whateverkeeps brethren from
dwelling togetherin unity, is very provoking to Christ, who has made
brotherly love the livery of His family: and it is very hardly removed.
3. Some disputes, and hot ones too, arise merely from passionand clashing
humours, where really there is nothing of judgment or interest in the case.

IV. Of all disputes, Christ will be sure to reckonwith His disciples for their
DISPUTES ABOUT PRECEDENCYAND SUPERIORITY. The prevalency
of such a temper as this, as far as it appears, is very threatening. But when the
Spirit shall be poured out upon us from on high, there shall be no more such
disputes as these; and then the wilderness shall become a fruitful field. Upon
the whole matter, therefore, let our strife be, Who shall be best, not Who shall
be greatest.
1. Let us never strive who shall be greatestin this world; who shall have the
best preferment; who shall be master of the bestestate, or make the best
figure; but acquiesce in the lot Providence carves out to us, not aiming at
greatthings, or striving for them. Considerwhat worldly greatness is.
2. Let all our strife be who shall be best, not disputing who has been best, that
is a vain-glorious strife, but humbly contending who shall be so; who shall be
most humble, and stoop lowest, forthe goodof others; and who shall labour
most for the common welfare. This is a gracious strife;a strife that will pass
well in our account, when all our disputes will be reviewed, (Matthew Henry.)
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography

Exell, JosephS. "Commentary on "Luke 11:45". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/luke-11.html. 1905-1909.
New York.
Coffman's Commentaries on the Bible
And one of the lawyers answering saith unto him, Teacher, in saying this thou
reproachestus also.
THREE "WOES" TO THE LAWYERS
The lawyers ... were the ones to whom the Hebrew people lookedfor
interpretation of the Scriptures and guidance in religious questions.
Thou reproachestus ... This word "literally means INSULT."[44]Jesus'
strong rebuke of the Pharisees,just delivered, had not specificallymentioned
the lawyers;but, as many of the lawyers were also Pharisees,the one who
spoke up here felt that his class also hadbeen insulted. Jesus'words had
struck home. "The hit dog hollers; so the lawyer complained."[45]The result
was that the Lord promptly pronounced three "woes"againstthe lawyers.
[44] Charles L. Childers, op. cit., p. 515.
[45] HerschelH. Hobbs, op. cit., p. 197.
Copyright Statement

James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Luke 11:45". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/luke-11.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Then answeredone of the lawyers,.... OrScribes, as the Syriac and Persic
versions read: and so the Ethiopic version calls him, "a Scribe of the city": the
Scribes and lawyers were the same sort of persons who were interpreters of
the law, and equally tenacious of the traditions of the elders Christ had
referred to, as the Pharisees, and in generalwere Pharisees;though some of
them might be of the sectof the Sadducees. This man observing that Christ, in
his lastwords, joined the Scribes and Pharisees together, and chargedthem
both with hypocrisy, and pronounced a woe upon them, was very uneasy at it:
and saith unto him, master, thus saying, thou reproachestus also;us lawyers,
or Scribes also;both by mentioning their names, and accusing the Pharisees of
the same things, which they must be consciousto themselves they were equally
guilty of; so that if the one were criminal, the others were also. The Ethiopic
version reads by way of interrogation, "whatthou sayest, does it not injure
us?"
Copyright Statement

The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Luke 11:45". "The New JohnGill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/luke-
11.html. 1999.
Geneva Study Bible
14 Then answeredone of the lawyers, and said unto him, Master, thus saying
thou reproachestus also.
(14) Hypocrites are very severe againstothermen, but think that all things
are lawful for themselves.
Copyright Statement
Bibliography
Beza, Theodore. "Commentaryon Luke 11:45". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/luke-11.html.
1599-1645.

John Lightfoot's Commentary on the Gospels
45. Then answeredone of the lawyers, and said unto him, Master, thus saying
[Then answeredone of the lawyers.]Here seems a little difficulty, that
whereas, in the foregoing verse it is said, "Woe unto you scribes and
Pharisees," it is not subjoined then answeredone of the scribes, but one of the
lawyers;which scruple perhaps the Vulgar observing, made him leave scribes
and Pharisees whollyout. Our Saviour inveighs more peculiarly, and by
name, againstthe Pharisees, verses37,42,43;and at length joins the scribes
with them, verse 44. Hence that lawyer cavils and complains, either that he
had named the scribes in terms, or that he had accusedthe Phariseesof
nothing but what the scribes might be equally accusedof. As to this very
scribe, did not he washhis hands before dinner as the Phariseesdid? for it is
said of all the Jews, "exceptthey wash their hands oft, eat not." Did not the
scribe tithe mint and rue as well as the Pharisee? whenwe find that the tithing
of herbs was instituted by the Rabbins. In a word, the scribes and the
Pharisees go hand in hand in that discourse of our Saviour's, Matthew 23;
where he blameth both the one and the other for the same things. So that it is
plain enough why this man complains;but it is not so plain why he should be
termed "one of the lawyers," andnot "one of the scribes."
I. It is not very easydistinguishing betwixt the scribe and the Pharisee, unless
that Pharisaismwas a kind of tumour and excrescence as to superstition and
austerities of religion beyond the common and statedpractice of that nation,
even of the scribes themselves. Whetherthat distinction betwixt singular, and
a disciple, hints any difference as to the austerity of religion, I cannotaffirm; I
will only lay a passageortwo in the reader's eye for him to consider.

"The Rabbins have a tradition, Let no one say, I am a Disciple, I am not fit to
be made a Singular." The Gloss hath it, "I am not fit to begin the fasts with
the Singulars." And the Gemara a little after; "The Rabbins have a tradition:
Every one that would make himself a Singular, let him not make himself so:
but if any one would make himself a Disciple, let him." And at length; It is not
lawful for a Disciple of the Wise to continue in fastings, because he
diminisheth from the work of God: that is, he ceasethfrom learning and
teaching.
One would here think, that it is plainly distinguished betwixt a Pharisee and
any other; and yet the Gemarists, in the very same place, say thus, All the
Disciples ofthe Wise are Singulars. At length they query, "Who is a Singular,
and who is a Disciple? A Singular is he that is worthy to be preferred to be a
pastor of a synagogue.A Disciple is he, who if they ask him any thing
concerning a tradition in his doctrine, he hath wherewithalto answer." So
that by a Disciple they mean not him that is now learning, but him who hath
already learned and now teacheth; but, in other places, they apply both these
to the Disciple.
"R. Jochanansaith, Who is a Disciple of the Wise? he whom they prefer to be
pastor of a synagogue:he who, if they ask him about any tradition in any
place, hath wherewithalto answer." The difference betweenthese, however
confounded in this place, was this: that the Disciple could answerdoubts and
questions fetched out of that place or from that subject upon which he had
taught or read; but the Singular, could answerall doubts raised from any
place, even out of the treatise concerning marriages. Thatmention of the
pastor and the teacher, Ephesians 4:11, we seemto have some shadow of it
here: the Disciple is the teacher, and the Singular is the pastor of the
synagogue:and perhaps if these things were observed, it might give some light
into that place of the apostle.

II. As the Disciple and the Singular are sometimes confounded, sometimes
distinguished, so also is the scribe and the Pharisee. Theyare sometimes
confounded; for many of the Pharisees were scribes:and they are sometimes
distinguished; for many of them were of the common people, and not scribes.
Perhaps it may not be improperly said, that there were Pharisees that were of
the clergy, and Pharisees that were of the laity. He whom we have now before
us was a scribe, but not a Pharisee;but it is not easyto give the reasonwhy he
is termed a lawyerand not a scribe. Here is some place for conjecture, but not
for demonstration. As to conjecture, therefore, letus make a little essayin this
matter.
I. I conceive thatthe lawyer and teacherof the law, may be opposedto the
Sadducees to whom the Pharisee is diametrically opposite;for they were
contrary to them in their practice of the traditional rites as much as they
could; and these again abundantly contrary to them in traditional doctrines.
The Sadducees had, indeed, their scribes or their teachers, as wellas any
other party: and there is frequent mention of the scribes of the Sadducees.
And from this antithesis, probably, is Rabban Gamalieltermed a doctorof
law. For there was then an assembly of the 'sectof the Sadducees,'verse 17:
and when Gamaliel, who was of the other sect, made his speechamongstthem,
it is easyto conceive why he is there termed a doctorof law. Forthe same
reasonwe may suppose the person here before us might be calledone of the
lawyers, and not a scribe, because there were scribes even amongstthe
Sadducees.
II. I conceive, therefore, thatthe lawyers and teachers ofthe law were the
traditionary doctors of the law. As to Gamaliel, a doctorof the law, the thing
is without dispute: and if there were any difference betweenthe lawyers and
doctors of the law, yet as to this matter, I suppose there was none. Let us
considerthis following passage:"It is a tradition: R. Simeon Ben Jochaisaith,
He that is conversant, in the textual exposition of the law, hath a measure,
which is not a measure. He that is conversantin Misna, hath a measure, from

whence they receive a reward: but if he be conversantin the Talmud, there is
not a greatermeasure than this. Always betake yourselfto the Misna rather
than the Talmud. But R. Jose BenR. Bon saith, This which thou sayest,
obtained before the Rabbi had mixed with it manifold traditions: but from the
time that he mixed with it manifold traditions, always have recourse to the
Talmud rather than to the Misna."
Now, I pray, who is he that, according to this tradition, merits most the title of
a doctor of law? He that is conversantin the expositionand interpretation of
the written law, and the context of it, alas!he doth but little; and for all the oil
and labour he hath spent, hath only a measure, which is not a measure. But he
that is conversantin the Misna and Talmud, in the traditional doctrine or
exposition of the traditional law, he bears awaythe bell; he hath some reward
for his pains, and is dignified with the title of doctor.
III. If there were any distinction betwixt doctors of tradition and doctors of
law (which I hardly believe), we may suppose it might be this; either that the
doctor of law had his schooland his disciples, and the doctorof tradition had
none; or that the doctor of tradition was conversantin the Misna, or the plain
and literal exposition of traditions, and the doctor of law, in the Talmud, or a
more profound and scholastic wayof teaching.
However, be there this distinction betwixt them, or some other, or indeed none
at all, yet I presume they were both doctors of traditions, and expounders of
that which they calledthe oral law, in opposition to the scribes, whether
amongstthe Jews orthe Sadducees,who employed themselves in the textual
exposition of the law.
Copyright Statement

Bibliography
Lightfoot, John. "Commentary on Luke 11:45". "JohnLightfoot
Commentary on the Gospels".
https:https://www.studylight.org/commentaries/jlc/luke-11.html. 1675.
Robertson's WordPictures in the New Testament
Thou reproachestus also (και ημας υβριζεις — kaihēmās hubrizeis). Because
the lawyers (scribes)were usually Pharisees. The verb υβριζω — hubrizō is an
old one and common for outrageous treatment, a positive insult (so Luke
18:32;Matthew 22:6; Acts 14;5; 1 Thessalonians 2:2). So Jesus proceeds to
give the lawyers three woes as he had done to the Pharisees.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Luke 11:45". "Robertson's WordPictures
of the New Testament".
https:https://www.studylight.org/commentaries/rwp/luke-11.html. Broadman
Press 1932,33. Renewal1960.

Vincent's Word Studies
Reproachest( ὑβρίζεις )
The lawyerconverts Jesus'reproach(see Mark 16:14, upbraided ) into an
insult; the word meaning to outrage or affront.
Us also ( καὶ ἡμᾶς )
Or perhaps better, evenus, the learned.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Luke 11:45". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/luke-11.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
Then answeredone of the lawyers, and said unto him, Master, thus saying

One of the lawyers — That is scribes;expounders of the law.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Luke 11:45". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/luke-11.html. 1765.
The Fourfold Gospel
And one of the lawyers answering saith unto him1, Teacher, in saying this
thou reproachestus also2.
And one of the lawyers answering saith unto him. Lightfoot supposes that a
scribe was one who copiedthe law of Moses,while a lawyer expounded the
oral law or traditions of the elders. But it is more likely that the terms were
used interchangeably. They leaned to the Pharisee party, and hence this one
felt the rebuke which Jesus addressedto that party.
Teacher, in saying this thou reproachestus also. The scribe intimated that
Jesus had spokenhastily, and his speechis a suggestionto Jesus to corrector
modify his unguarded words. But Jesus made no mistakes and spoke no hasty
words.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files

were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Luke 11:45".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/luke-11.html. Standard
Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
Thus saying; that is, not particularly by the last denunciation, but by the
whole course of his remarks.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Luke 11:45".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/luke-11.html. 1878.
Scofield's ReferenceNotes
lawyers

(See Scofield"Matthew 22:35").
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson Luke 11:45". "ScofieldReference
Notes (1917 Edition)".
https:https://www.studylight.org/commentaries/srn/luke-11.html. 1917.
John Trapp Complete Commentary
45 Then answeredone of the lawyers, and said unto him, Master, thus saying
Ver. 45. Thou reproachestus also]Who meddled with them, but that their
own consciencesaccusedthem? It is a rule of Jerome, Ubi generalis de vitiis
disputatio est, ibi nullius personae estiniuria; neque carbone notatur
quisquam, quasi malus sit, sed omnes admonentur ne sint mali. Where the
discourse is of all, there is no personal intimation of any.
Copyright Statement

Bibliography
Trapp, John. "Commentary on Luke 11:45". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/luke-
11.html. 1865-1868.
Expository Notes with PracticalObservations onthe New Testament
The former woes were denouncedby our Saviour againstthe Pharisees, who
had their names from an Hebrew word, which signifies to separate, because
they were persons separatedand set apart for studying the law of God, and
teaching it to others.
The next woe is here denouncedagainstthe lawyers, that is, the scribes of the
law, of which there were two sorts:the civil scribe and the ecclesiastical
scribe.
The civil scribe was a public notary, or a registerof the synagogue, employed
in writing bills of divorce, and sentences onthe phylacteries. The ecclesiastical
scribe was an expounder of the scripture, an interpreter of the law; men of
greatlearning and knowledge, whosedecreesandinterpretations the
Pharisees strictlyobserved. This lawyer here insolently calls our Saviour's
reproof a reproach:however, our Saviour, who never fearedthe face or
regardedthe personof any man, gives them their portion, and lets them know
wherein they were faulty as wellas the Pharisees, andaccordinglypronounces
a woe unto them also, for a threefold crime.

1. Fortheir laying heavy burdens upon others' shoulders, which they would
not touch with one of their fingers. These burdens in generalwere a rigid
exactionof obedience in the whole ceremoniallaw, and in particular the
burden of traditions, certain austerities and severities, which they imposed
upon the people, but would not undergo any part of them themselves. In vain
do we hope to oblige our hearers to follow those rules of life, which we refuse
or neglectto put in practice ourselves.
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Luke 11:45". ExpositoryNotes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/luke-11.html. 1700-1703.
Greek TestamentCritical ExegeticalCommentary
45.]This man appears to have been not a common Pharisee merely, but
besides, a νομικός, whose duty it especiallywas to interpret the law. Perhaps
he found himself involved in the censure of Luke 11:42;or generally among
the other Pharisees.
Copyright Statement

Bibliography
Alford, Henry. "Commentary on Luke 11:45". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/luke-11.html. 1863-1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Luke 11:45. This νομικός was no Sadducee (Paulus, yet see his Exeget.
Handb.), because he otherwise wouldnot have applied these reproaches to
himself as well as to the Pharisees,and Jesus wouldnot have continued to
discourse so entirely in an anti-Pharisaic tone, but he likewise was a Pharisee,
as in generalwere mostof the νομικοί. Thathe only partially professedthe
principles of the Pharisees is assumedby de Wette on accountof καὶ ἡμᾶς, in
which, however, is implied “not merely the common Pharisees (the laity), but
even us, the learned, thou art aspersing.”The scribe calls what was a
righteous ὀνειδίζειν (Matthew 11:20; Mark 16:14)by the name of ὑβρίζειν
(Luke 18:32; Acts 14:5; Matthew 22:6). Although this episode is not
mentioned in Matthew, there is no sufficient ground to doubt its historical
character. Comp. on Luke 12:41. Consequently, all that follows down to Luke
11:52 is addressedto the νομικοί, as they are once again addressedatthe close
by name, Luke 11:52. But it is not to be proved that Luke in his
representationhad in view the legalists of the apostolic time (Weizsäcker),
although the words recordedmust needs touch them, just as they were also
concernedin the denunciations of Matthew 23.
Copyright Statement

Bibliography
Meyer, Heinrich. "Commentary on Luke 11:45". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/luke-11.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Luke 11:45. [ ταῦτα, these things) which precede, especiallyin Luke 11:43.—
V. g.]— ὑβρίζεις, thou dost insult) ὑβρίζειν, to insult, to treat with insolence, is
a different idea from that of justly reproving, as expressedby ὀνειδίζειν, to
reproach.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Luke 11:45". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/luke-11.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible

This lawyer was a scribe of the law, Luke 11:44. The work of these men was to
interpret the law; the Pharisees strictlyobserved their decrees and
interpretations. The lawyer therefore spake rightly in thinking our Saviour’s
words had some reflection upon men of his order, but he woefully erred both
in thinking his own order was unblamable, and also in calling our Lord’s just
reproof a reproaching them. But by this he gives an occasionto him, who used
rightly to divide the word of God, and to give every one their portion out of it,
to let them know wherein they were faulty, as well as the Pharisees.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Luke 11:45". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/luke-11.html. 1685.
Justin Edwards' Family Bible New Testament
Reproachestus; as being inwardly corrupt.
Copyright Statement

Bibliography
Edwards, Justin. "Commentary on Luke 11:45". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/luke-
11.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
45. τις τῶν νομικῶν. See on Luke 7:30, Luke 10:25. This Scribe thought that
Jesus couldnot possibly mean to reflecton the honoured class who copied and
expounded the Law.
καὶ ἡμᾶς ὑβρίζεις. ‘Thou insultest even us,’ who are superior to ordinary
Pharisees.The word is a strong and an unjust one. Anything like ὕβρις was
utterly alien to the words and the spirit of Christ. Had the lawyer said
ὀνειδίζεις he would have spokenaccurately;but just reproachis not insult.
There was a difference betweenPhariseesand lawyers;the positionof the
latter involved more culture and distinction. They were the ‘divines,’ the
‘theologians’of that day. Hence the man’s reproach. ‘Lawyer’ and ‘scribe’
seemto be more or less convertible terms (Luke 11:52-53;Matthew 23:13).
Jesus here charges them with tyrannical insincerity [46], persecuting rancour
(47–51), andtheologicalarroganceandexclusiveness [52].
Copyright Statement
Bibliography

"Commentary on Luke 11:45". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/luke-
11.html. 1896.
PeterPett's Commentary on the Bible
‘And one of the lawyers answering says to him, “Teacher, in saying this you
insult us also.” ’
The Rabbis who were sitting there were quite happy to listen to His criticism
of the Pharisees.Theywould feel that it was certainly something that they
needed, for they saw them as coming far too short of what they should be. But
now that it had begun to impinge on their own teaching it became a different
matter. Thus one of them took up His comments. He askedHim if He realised
that by what He was saying He was on the verge of criticising the Rabbis. By
criticising the Traditions of the Elders He was criticising them. But by doing
so the ‘lawyer’ only succeededin bringing Jesus’fire on them.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Luke 11:45". "PeterPett's Commentaryon the
Bible ". https:https://www.studylight.org/commentaries/pet/luke-11.html.
2013.

Whedon's Commentary on the Bible
45. One of the lawyers—Therewere severalpresent, doubtless to take share in
the contest. This lawyerwas a professionalman, as the inviting Pharisee was a
layman.
Reproachestus also—Forthe layman furnishes the practice, while we furnish
the theory.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Luke 11:45". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/luke-11.html.
1874-1909.
Schaff's Popular Commentary on the New Testament
Luke 11:45. One of the lawyers (see on chap. Luke 10:25).
Thou reproachestus also, who are in official, ecclesiasticalposition. The man
was not a Sadducee, but a Pharisee, and probably felt that the censure applied
to him. He would shelterhis characterbehind his office! Doubtless he would

imply, as his successors have done: in touching us, the God-appointed
officials, you are blaspheming.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Luke 11:45". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/luke-11.html. 1879-90.
The Expositor's Greek Testament
Luke 11:45. τις τῶν νομικῶν: a professionalman, the Pharisees being laymen;
the two classeskindred in spirit, hence the lawyerwho speaks felt hit.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Luke 11:45". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/luke-11.html. 1897-1910.

JosephBenson's Commentaryof the Old and New Testaments
Luke 11:45. Then answeredone of the lawyers, &c. — A doctor, or
interpreter of the law. The Jewishlawyers (as our translation not very
properly terms them) were the most considerable species ofscribes, who
applied themselves peculiarly to study and explain the law. Probably many of
them were Pharisees, but it was no ways essentialto their office that they
should be so. What touched the personhere speaking was, that our Lord, in
his lastwo, Luke 11:44, had joined the scribes with the Pharisees. Master,
thus saying, thou reproachestus — The rebuke which thou hast given the
scribes and Pharisees in so generala way, affects us lawyers also. And he said,
Wo unto you also, ye lawyers — The lawyers, even of the Pharisean
denomination, had done unspeakable mischief by their erroneous
interpretation of Scripture, which they perverted to favour the tradition of the
elders as much as possible, and so bound heavy burdens on men’s shoulders,
which they themselves would not touch with one of their fingers. Jesus,
therefore, spake his mind freely concerning them also, laid open their
character, and denounced further woes againstthem. Wo unto you, for ye
build the sepulchres of the prophets — He blames them for building the
sepulchres of the prophets, because they did it from no regard to the
murdered prophets, though in words they pretended to venerate their
memory, but in order to make an ostentationof their piety. Truly ye bear
witness that ye allow the deeds of your fathers — By all your conduct you
show that inwardly, in your minds, you approve of the deeds of your fathers,
who persecutedthe prophets; for they killed them, and ye build their
sepulchres — You are men of preciselythe same characterand disposition
with them; hypocrites, who covered the grossestacts ofwickednesswith the
specious appearanceofpiety. For like them you pretend greatreverence for
the ancientprophets, while ye destroy those whom God sends to yourselves.
Ye therefore bear witness, by this deep hypocrisy, that you are of the very
same spirit with them. Or, more at large, thus: “Fromyour known
disposition, as well as from your open practice, which is to trample upon the

laws of God, as often as they stand in the way of your wickedpurposes, and
particularly from your persecuting the messengers ofGod, one is obliged to
think that you build the sepulchres of the prophets whom your fathers killed,
not from any pious regardfor God, whose messengers they were, nor to do
honour to the prophets themselves, but to do honour to their murderers, as
approving of their deeds, and intending to perpetuate the memory of them to
posterity with applause. The greatmen among the Jews always possessedthe
true spirit of politicians. In the time of the prophets they made no scruple to
kill persons, whom they knew to be the messengersofGod, because, forsooth,
the goodof the state required it. In our Saviour’s time, Caiaphas, the high-
priest, openly avowedthis principle in a full meeting of the grandees. For
when some were opposing the resolution of the major part of the council, who
had determined to kill Jesus, andurged the unlawfulness of the action, he told
them plainly that they were a parcelof ignorant bigots, who knew nothing at
all either of the principles or ends of government, which render it necessary
oft-times to sacrifice the most innocent for the safety of the community.
Therefore also saidthe wisdom of God — Agreeably to this the wisdom of
God hath said, in many places of Scripture, though not in these very words, I
will send them prophets, &c. — Because youimitate the ways of your fathers,
by persecuting the messengersofGod; because you carry your wickednessto
as greata pitch as your fathers did; for these reasons Godhath declaredhis
last resolutions concerning you: he hath said, I will send them prophets and
apostles, yea, and my beloved Son, notwithstanding I know they will persecute
and slay them: That the blood of all the prophets, &c. — That by this lastand
greatestactof rebellion, the iniquity of the nation being completed, God may
at length testify how much he was displeasedwith this people from the
beginning, for persecuting and murdering his prophets, and that by sending
upon the generationwhich completedthe iniquity of the nation, such signal
judgments as should evidently appear to be the punishment of that greatand
accumulatedwickedness,committed by them in their severalsuccessive
generations. Verily I say, It shall be required of this generation — And so it
was within forty years, in a most astonishing manner, by the dreadful
destruction of the temple, the city, and the nation. The justice of such a
procedure every thinking person will acknowledge, who considers thatsins
committed by men, as constituting a body politic, can only be punished in the

present life; the proper punishment of national sins being national judgments,
even such judgments as dissolve the transgressing state. And these the
providence of God thinks necessaryforits own vindication, always inflicting
them upon nations, when the measure fixed upon by God for punishment is
filled up, that the wrath of God being revealed from heavenagainstall
ungodliness and unrighteousness ofmen, the nations of the world may be
awedand kept in subjection to the government of God. See on Matthew 23:29-
33.
Copyright Statement
Bibliography
Benson, Joseph. "Commentaryon Luke 11:45". JosephBenson's
Commentary. https:https://www.studylight.org/commentaries/rbc/luke-
11.html. 1857.
George Haydock's Catholic Bible Commentary
Then one of the lawyers, &c. Correction, whichturns to the advantage of the
meek, appears always more intolerable to the wicked. Christ denounces woes
againstthe Pharisees fordeviating from the right path, and the doctors of the
law found them equally applicable to themselves. (St. Cyril in St. Thomas
Aquinas) --- How miserable is the consciencewhich, upon hearing the word of
God, thinks itself insulted, and always hears the punishment of the reprobate
rehearsedas the words of its own condemnation. (Ven. Bede)

PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 11:45 One of the lawyers saidto Him in reply, "Teacher, whenYou say
this, You insult us too."
KJV Luke 11:45 Then answeredone of the lawyers, and said unto him,
Master, thus saying thou reproachestus also.
when You say this, You insult us too 1 Kings 22:8; Jeremiah6:10; 20:8; Amos
7:10-13;John 7:7,48;9:40
Luke 11 Resources - Multiple Sermons and Commentaries
Luke 11:45-52 Kingdom Obstructionists - John MacArthur
AN EXPERT IN THE LAW
CHIMES IN
One of the lawyers saidto Him in reply - Little did he know that his rebuking
comment would come back like a boomerang with three more woes!
Leon Morris on lawyers - The lawyers, as we have noticed before, were men
who gave themselves over to the study of the Old TestamentLaw. They were
religious men and many of them were Pharisees. There was a difference in
that the lawyer was a member of a learned professionand the Pharisee ofa

religious party. There was a link in that the essentialPharisaicpositionwas
basedon a close study of the Law. (TNTC - Luke)
Cole - At this point, an expert in the JewishLaw who was at the dinner spoke
up. Probably he thought that this young rabbi did not grasp the full
implication of His words. He was not only indicting the Pharisees;His
scathing words also insulted the lawyers and the entire Jewishreligious
leadership. But rather than apologizing or backing down, Jesus laid into the
lawyers with three more woes. (Luke 11:37-54:Why Jesus Hates Legalism)
Hendriksen - In reality all six woes were meantfor the Pharisees andthe law-
experts, but Nos. 4, 5, and 6 were more directly aimed at the men who had
made the study of the law, in the light of tradition (!), their main field of
interest.
MacDonald- The lawyers were the scribes—experts in explaining and
interpreting the Law of Moses.However, their skill was limited to telling
others what to do. They did not practice it themselves. One of the lawyers had
felt the cutting edge of Jesus'words, and reminded Him that in criticizing the
Pharisees,He was also insulting the legalexperts. (Believer's Bible
Commentary)
Lawyers (3544)(nomikos fromnomos - law) means related to the law and
generallyrefers to a legalscholar, an expert in the Mosaiaclaw, in
interpreting Jewishlaw. Many of them were also Phariseesandas noted
below they are also calledscribes. Theywere "Not legalpractioners, but
interpreters and doctors of the Mosaic law." (Vincent) The lawyers were in
league with the Pharisees,as seenby the fact that the Pharisee had the lawyer
attend the luncheon for Jesus. In the previous chapter a lawyerhad stoodup
to put Jesus to the test (Lk 10:25) This lawyerstands up to confront Jesus'
bold declarations.

Lawyers were closelyrelatedto scribes. In fact it may be inferred that
“scribes” is a generic name, and lawyers are the specializedones skilledin law
and jurisprudence of the Law of Moses. In this lastsectionJesus seems to
interchange lawyer and scribe, first addressing them as lawyers (Lk 11:45)
and then as scribes (Lk 11:53).
Mostof the 9 NT uses of nomikos are in Luke - Matt. 22:35; Lk. 7:30; Lk.
10:25;Lk. 11:45;Lk. 11:46; Lk. 11:52;Lk. 14:3; Tit. 3:9; Tit. 3:13
Teacher, whenYou saythis, You insult us too - He is saying that Jesus is
expressing disapproval of not just the Pharisees but also the Lawyers. It was
clearly takenas a rebuke, with the implication that "You are discrediting and
disgracing us."
Teacher(1320)(didaskalosfrom didasko = teachto shape will of one being
taught by content of what is taught <> cp didaskalía)is one who provides
instruction or systematicallyimparts truth. It is interesting that the lawyer
acknowledgedJesusas "Teacher."He is correctof course but did not have a
tender, teachable heart to humbly receive the Teacher's pithy and powerful
points!
Luke's uses of didaskalos -
Lk. 2:46; Lk. 3:12; Lk. 6:40; Lk. 7:40; Lk. 8:49; Lk. 9:38; Lk. 10:25;Lk.
11:45;Lk. 12:13;Lk. 18:18; Lk. 19:39;Lk. 20:21;Lk. 20:28; Lk. 20:39;Lk.
21:7; Lk. 22:11Acts 13:1;

Insult (5195)(hubrizo from húbris = injury, insult, reproach, arrogance,
insolence, ill-treatment) means actwith insolence, wantonness,wicked
violence, to treat injuriously. To actspitefully towardsomeone, treat
shamefully, and therefore to injure or to abuse. It conveys the idea of treating
someone contemptuouslyin an insolent and arrogantway. Hubrizo is used
only 5x - Matt. 22:6; Lk. 11:45; Lk. 18:32;Acts 14:5; 1 Thess. 2:2.
WILLIAM BARCLAY
THE SINS OF THE LEGALISTS (Luke 11:45-54)
11:45-54 A scribe answered, "Teacher, whenyou talk like that you are
insulting us." Jesus said, "Woe to you scribes too!because you bind burdens
upon men that are hard to bear and you yourselves do not lay a finger on the
burdens. Woe to you! because you build the tombs of the prophets whom your
fathers killed! So you are witnesses thatyou agree with the deeds of your
fathers, because they killed them and you build them tombs. Becauseofthis
God in his wisdom said, 'I will send prophets and apostles to them, some of
whom they will slay and persecute, so that the blood of all the prophets, shed
from the foundation of the world, will be required from this generation, from
the blood of Abel to the blood of Zacharias who perished betweenthe altar
and the Temple.' Yes, I tell you, it will be required from this generation. Woe
to you scribes!You did not enter in yourselves and you hindered those who
were trying to enter."
As Jesus went awayfrom them, the scribes and Phariseesbeganto watchhim
intensely, and to try to provoke him to discuss on many subjects, for they were

laying traps for him, to hunt for something out of his mouth which they could
use as a charge against him.
Three charges are levelled againstthe scribes.
(i) They were experts in the law; they laid upon men the thousand and one
burdens of the ceremoniallaw; but they did not keepthem themselves,
because they were experts in evasion. Here are some of their evasions.
The limit of a Sabbath day's journey was 2,000 cubits (1,000 yards) from a
man's residence. But if a rope was tied across the end of the street, the end of
the streetbecame his residence and he could go 1,000 yards beyond that; if on
the Friday evening he left at any given point enough food for two meals that
point technically became his residence and he could go 1,000 yards beyond
that!
One of the forbidden works on the Sabbath was the tying of knots, sailors'or
cameldrivers' knots and knots in ropes. But a woman might tie the knot in
her girdle. Therefore, if a bucket of waterhad to be raised from a well a rope
could not be knotted to it, but a woman's girdle could, and it could be raised
with that!
To carry a burden was forbidden, but the codified written law laid it down,
"he who carries anything, whether it be in his right hand, or in his left hand,
or in his bosom, or on his shoulder is guilty; but he who carries anything on
the back of his hand, with his foot, or with his mouth, or with his elbow, or
with his ear, or with his hair, or with his money bag turned upside down, or
betweenhis money bag and his shirt, or in the fold of his shirt or in his shoe,

or in his sandal is guiltless, because he does not carry it in the usual way of
carrying it out."
It is incredible that men should ever have thought that God could have laid
down laws like that, and that the working out of such details was a religious
service and the keeping of them a matter of life and death. But that was
scribal religion. Little wonder that Jesus turned on the scribes, and that the
scribes regardedhim as an irreligious heretic.
(ii) The attitude of the scribes to the prophets was paradoxical. Theyprofessed
a deep admiration for the prophets. But the only prophets they admired were
dead; when they met a living one they tried to kill him. They honoured the
dead prophets with tombs and memorials, but they dishonoured the living
ones with persecutionand death.
"Your new moons," said Isaiah, "and your appointed feasts my soulhates."
"He has showedyou, O man, what is good," saidMicah;"and what does the
Lord require of you but to do justice, and to love kindness and to walk
humbly with your God?" That was the essenceofthe prophetic message;and
it was the very antithesis of scribal teaching. No wonder the scribes, with their
external details, hated the prophets, and Jesus walkedin the prophetic line.
The murder of Zacharias is describedin 2 Chronicles 24:20-21.
(iii) The scribes shut the people off from scripture. Their interpretation of
scripture was so fantastic that it was impossible for the ordinary man to
understand it. In their hands scripture became a book of riddles. In their
mistakeningenuity they refusedto see its plain meaning themselves, and they
would not let anyone else see it either. The scriptures had become the
perquisite of the expert and a dark mystery to the common man.

None of this is so very out of date. There are still those who demand from
others standards which they themselves refuse to satisfy. There are still those
whose religionis nothing other than legalism. There are still those who make
the word of God so difficult that the seeking mind of the common man is
bewildered and does not know what to believe or to whom to listen.
-Barclay's Daily Study Bible (NT)
ALBERT BARNES
Verse 45
lawyers differed from the “scribes,” orwhether they were Phariseesor
Sadducees.
Thus saying, thou … - He felt that the remarks of Jesus about loving the chief
that if “they” were to blame, “he” was also, and he therefore applied the
things. Sinners often consider“faithfulness” as “reproach” - they know not
how to separate them. Jesus did “not” reproachor abuse them. He dealt
faithfulness is rare; but when it “is” used, we must expect that people will
“guilty,” still they will considerit as abuse.

JIM BOMKAMP
VS 11:45-46 - “45 One of the lawyers said to Him in reply, “Teacher, when
You saythis, You insult us too.” 46 But He said, “Woe to you lawyers as well!
For you weigh men down with burdens hard to bear, while you yourselves will
not even touch the burdens with one of your fingers.” - Jesus pronounces a
woe upon the lawyers for weighing people down with greatburdens then not
helping them to bear any of those burdens
7.1. Jesus speaksthe first ‘woe’ of three that He pronounces
againstthe lawyers (scribes in His day).
7.2. One of the lawyers on this day speaks up because his
conscienceis tweakedas he recognizes that these sweeping condemnations by
Jesus againstthe Phariseesequally applied to his life as a Pharisaicallawyer.
7.3. It was the lawyers’jobs in Jesus’day to interpret the Law for
the people and as such they served as the teachers of the people. In such a

very important positionas they held it was very important that they not lead
anyone astrayfrom the Lord. However, we will see from Jesus’woes
pronounced againstthem that this is exactlywhat they were doing.
7.4. Jesus’woe againstthe lawyers had to do with their lack of
mercy and compassionfor people. These lawyers soughtto interpret and
apply the Law of Moses in people’s lives howeverthey had none of the
compassionand love of God for people when they did so. To them the
interpretation of the Law was like chemistry or some science forthey did not
realize or even care how their judgments adversely affectedpeoples’lives,
spiritual and emotionalhealth, and well-being. However, those who would
lead God’s people must be very careful to be sensitive to how the things they
do might affectpeople’s lives in a constructive or destructive way.
7.4.1. There are some churches in our day that have little mercy and
compassionfor their people yet they also make many rules for them.
GENE BROOKS
DEAD RELIGION HATES THE WORD AND ITS PROCLAMATION
(Luke 11:45-54)

a. Luke 11:45 - (cf. Matt 23:4, 29-36). One of the experts in the law, as quick
as his colleaguein Luke 10:25-29 to speak up, complains to the Lord. Jesus
follows with three more woes connectedwith their teaching of Scripture.
i. Luke 11:46 - He says they put people in bondage. They lay
down rules for others that they do not obey themselves.
THOMAS CONSTABLE
Verse 45-46
The lawyers (or scribes)were a distinct group, though most of them were
Pharisees.The scribes and Pharisees oftenactedtogether. The lawyerwho
spoke up wanted to distinguish his group from the Pharisees, but Jesus
refused to do so because the scribes were as hypocritical as the Pharisees.The
lawyers involved themselves more in the interpretation of the law whereas the
Pharisees generallyadvocatedand enforcedthose interpretations. The former
group was a professionalclass andthe latter a religious party. By interpreting
the law strictly the scribes placed heavy moral burdens on the Jews. However
they had cleverly found ways of escaping their own responsibility to keepthe
law while at the same time giving the impression that they were obedient. This
reflectedlack of love for the rest of the Jews who had to labor under their
demands.
"The Mishnah lays it down that it is more important to observe the scribal
interpretations than the Law itself (Sanhedrin Luke 11:3). The reasoning is
that if it was a serious matter to offend againstthe Law which was sometimes
hard to understand, it was a much more serious matter to offend againstthe
interpretation which, the scribes thought, made everything clear." [Note:Ibid,
p205.]

STEVEN COLE
Why Jesus Hates Legalism(Luke 11:37-54)
RelatedMedia
There is probably no sin more toleratedor more widespreadin the Christian
world than legalism. It may surprise you to hear it labeled as sin. Legalists are
thought to be a bit overzealous or“uptight,” but they aren’t usually thought
of as sinning in the same sense as adulterers, thieves, liars, and the like. To the
contrary, legalists seemto be concernedabout holiness.
Yet the Lord Jesus had more conflicts with the legalists ofHis day than any
other group. It wasn’t the adulterers, the robbers and that sort, who put Jesus
on the cross. It was the legalists. Lateron, the Apostle Paul had the same
experience, as the legalists doggedhis steps, perverting the gospelof the grace
of God.
When you study the life of Christ, it is noteworthy how He deliberately did
things to provoke the legalists. He could have healedpeople on any other day
of the week, but He often did it on the Sabbath. He could have been more
discreetin violating the Pharisees’rules, but He did it openly. When a
Pharisee invited Jesus to dinner, He could have gone along with their
elaborate hand-washing custom, but He deliberately ignored it. When they
questioned Him about it, He could have been more polite, but He blasted them
for their hypocrisy. When a lawyer pointed out that Jesus had offended them
as well, He didn’t say, “I’m sorry! I didn’t mean to offend you goodfolks.” He
said, “Woe to you lawyers as well!” Jesus confrontedlegalismas sin.

And yet many Christian churches today are riddled with legalism, but the
pastors are too “nice” to stand up to the legalists and say, “You’re not going
to do that in this church!” The evangelicalchurch today is plagued by
“niceness.” Somehowwe’ve gottenthe idea that to be like Jesus means always
being nice, never offending anyone, never confronting anyone. But clearly, if
we want to be like Jesus, we must confront sin. And, legalismis sin!
What is legalism? Some erroneouslyconfuse it with an emphasis on
obedience. I have been accusedofbeing legalistic becauseI preachthat we
must obey God’s Word. But every book of the Bible teaches thatwe must obey
God. Being under grace does not mean that we are free to disobey God.
Others saythat legalismis when we setup any manmade rules. But there are
many areas not specificallyaddressedin the Bible where we need some rules
in order to function as a family or church. Parents are not being legalistic
when they set a curfew for their kids. Churches are not being legalistic when
they follow certain procedures or practices.
So, what is legalism? Legalismis an attempt to gain favor with God or to
impress our fellow man by doing certainthings (or avoiding other things),
without regardto the condition of our hearts before God. At the root of
legalismis the sin of pride, because the legalistthinks that he is able to
commend himself to God by his own gooddeeds. Invariably, he is only looking
at externals, not at his heart. Also, the legalist’s pride motivates him to exalt
himself in the sight of others by his outward behavior, againneglecting to see
the corruption of his own heart. Thus legalismdenies human depravity and
exalts human ability. As such, it is opposedto the gospelof God’s grace.
That’s why both Jesus and Paul clashedwith the legalists.

Jesus hates legalismbecause itdoes not deal with the condition of our hearts
before God.
Christianity is primarily a matter of the heart. Everything flows from a heart
relationship with God, who transforms our hearts when He regenerates us.
The Jewishreligious leaders seeminglywere seeking afterGod, but in reality
they were self-seeking. Theydidn’t see themselves as sinners in need of a
Savior. They saw themselves as goodpeople because they kept the Law. But in
reality, they didn’t keepthe Law because they didn’t apply it on the heart
level. Thus, Jesus in effectsaid that if they would be as careful about clean
hearts as they were about cleanhands, then they would be what they ought to
be.
The structure of our text is that in 11:37-41 we have the setting and overall
theme, that legalismputs the emphasis on the external to the neglectofthe
internal. Then, in 11:42-44 Jesuspronounces three woes on the Pharisees in
which He sets forth some of the specific problems with legalism. At this point,
an expert in the Jewishlaw speaks up in self-defense, pointing out that Jesus’
remarks not only condemn the Pharisees;they also insult the lawyers. Rather
than apologizing, Jesus launches into a series ofthree more woes onthe
lawyers (11:46-52). The result was not repentance, but rather increased
hostility on the part of the Phariseesand lawyers in an attempt to trap Jesus
in something He might say(11:53-54).
The overalltheme: Legalismputs the emphasis on the external to the neglect
of the internal (11:37-41).
Before we look specificallyat the theme, take note that Jesus acceptedsocial
invitations from unbelievers. But, also note that He did not hesitate to
confront unbelievers with their sin! He deliberately provoked this
confrontation by doing something that surprised His host. But we need to be
careful about how we apply this. Jesus was in a cultural context that

understood the bold language of the prophets. Also, He is the Lord and as
such has both the insight and authority to speak in this manner.
Paul instructs us, “Walk with [NASB, margin] wisdom toward outsiders,
making the most of the opportunity. Let your speechalways be with grace,
seasonedwith salt, so that you may know how you should respond to each
person” (Col. 4:5, 6). The metaphor of salt implies that we can and should be
provocative, but we also must speak in a gracious and sensitive manner. But
in every socialcontactwith unbelievers, keepyour purpose clear. You’re
there to be the instrument of the Holy Spirit in convincing the person about
sin, righteousness, andjudgment, and to proclaim the goodnews of God’s
grace in Christ.
In Jesus’day, the Pharisees, ostensiblyin an attempt to keepGod’s Law, had
devised and added hundreds of manmade laws. But in so doing, they had
shifted the focus from the heart to the outward man. This included elaborate
rituals for washing themselves before meals and for cleansing their dishes and
utensils. While there was a basis for these practices in the Book ofLeviticus
(11:33-34;15:12), the Pharisees hadtaken them far beyond what God
intended. Jesus uses this practice to confront the main issue.
Religionapart from God is always trying to fix the outer man to look goodto
other men, but it neglects the fact that the Lord looks on the heart. Jesus
(11:39) confrontedthe Pharisees withthe fact that although they went to great
lengths to cleantheir cups and platters, they neglectedto cleanse their hearts,
which were full of robbery and wickedness. The Phariseesdespisedthose who
were openly sinful, but God looks not only at the outward person, but also on
the heart. Inwardly, the Pharisees were greedyand wicked. Jesus compares
this to washing the outside of a bowl and then eating out of it, even though the
inside was filthy! The God who made the outside made the inside as well.
Genuine religion is a matter of the heart, not just of external compliance.

The meaning of verse 41 is debated, but Jesus seems to be saying that if we
deal with our hearts before God, then everything that flows outward is clean.
As J. C. Ryle explains, “Give first the offering of the inward man. Give your
heart, your affections, and your will to God, as the first greatalms which you
bestow, and then all your other actions, proceeding from a right heart, are an
acceptable sacrifice, anda cleanoffering in the sight of God” (Expository
Thoughts on the Gospels [Baker], 3:48-49).
Then Jesus launches into the three woes on the Pharisees:
1. THE FIRST WOE:LEGALISM MAJORS ON MINORS AND MINORS
ON MAJORS (11:42).
The Pharisees were meticulous aboutgiving a tenth to God to the degree that
they even tithed their spices!(Rue is a strong-scentedherb.) While Jesus
upheld the obligation of tithing (Lev. 27:30 was usedto support the tithing of
spices), He condemned them for neglecting the weighty part of the Law,
namely, justice and the love of God. As He elsewhere affirmed, the love of God
and the love of neighbor sum up the entire Law (Matt. 22:37-40). But the
Pharisees wouldcleverly tell even their parents that they could not help them
financially because their money had been devoted to God (Mark 7:11).
Technically, they were tithing, but practically, they were neglecting to love
their own parents!
Modern day legalists also majoron the minors and minor on the majors.
Some churches and Christian parents put major attention on rules about
petty issues, suchas dress codes orcertain activities, but they tolerate serious
sins, such as gossip, greed, and pride. If we shun people because ofhow they
look, or over certainbehaviors that, according to the Bible, are not major, we
are guilty of the sin of the Pharisees.

For example, you may be surprised to know what Jonathan Edwards, Charles
Spurgeon, G. Campbell Morgan, Martyn Lloyd-Jones, and C. S. Lewis all had
in common. Yes, they were all godly Christian leaders who were greatly used
by God. All exceptLewis were gifted Bible expositors and pastors. But also, at
leastsome of the time they were in the ministry, they all smoked!
Many Christians question your salvation if you smoke!I think that if you
smoke, you should quit as soonas possible, because it is not goodstewardship
of your body. The men I just mentioned all lived before that medical evidence
was known. But my point is that there are many Christians who are more
concernedwith getting people to stop smoking than with getting them to walk
in the Spirit and stop doing the deeds of the flesh.
2. THE SECOND WOE:LEGALISM FOCUSES ON SELF-GLORY(11:43).
Jesus next condemns the Pharisees becausetheyloved the front seats in the
synagoguesand the respectful greetings in the market places. Theyloved to
have people notice how important they were! It made them feel goodto be
addressedas the Reverend DoctorSo-and-so. Butpride was at the root of it.
They were focusedon their own glory, not on God’s glory. Pride is at the
heart of legalism; humility is at the heart of true Christianity.
The legalistcantake pride in himself and his attainments because he is
looking at outward matters, not at issues ofthe heart. He doesn’t acknowledge
that his heart is just as sinful as the heart of the prostitute or robber. If he had
been reared in their circumstances orhad encounteredthe problems in life
they had faced, he would have engagedin the same behavior, because he had
the same heart of lust and greed. No, he sees himself as a notch above these
sinners. He has attained a righteous life by his own hard work and discipline.
The legalistis puffed up with pride.

Scripture declares that God opposes the proud, but gives grace to the humble
(Prov. 3:34; James 4:6; 1 Pet. 5:5). One sure mark of the Holy Spirit’s work in
our hearts is that we see ourselves as terrible sinners in the sight of God. We
see that we deserve His judgment because ofour pride, selfishness, and
rebellion. Rather than comparing ourselves with others and concluding that
we are basicallygood, we compare ourselves with God and conclude that no
goodthing dwells within us. Thus convicted of our greatneed, we flee to the
cross for mercy. But legalists don’t like the messageofthe cross, because it
confronts their pride.
3. THE THIRD WOE:LEGALISM SUBTLY CORRUPTS OTHERS(11:44).
Jesus compares the Pharisees to concealedtombs. If a Jew came in contact
with a tomb or a dead body, he was ceremoniallyunclean for sevendays
(Num. 19:11-22). The picture behind these ceremoniallaws was that sin leads
to death and that the contamination of sin and death spreads to others if it is
not dealt with. The Jew who became contaminatedby contactwith a dead
body had to take responsibility for cleansing through the ashes ofa red heifer
and ritual washing (Num. 19:1-11). Here, Jesus accusesthe Pharisees,who
were meticulous about such laws of cleanliness, ofdefiling the Jewishnation
through their own spiritual death! The charge must have shockedthem!
The application is that the sin of legalismcontaminates unsuspecting people.
It turns off unbelievers and keeps them from the truth of the gospel, because
they can see the hypocrisy of the legalists. It contaminates young believers,
who are mistakenly taught that if they do certain things and do not do other
things, they will grow in holiness and be pleasing to God. But invariably, the
things that they are told to do and not do are not the important issues of the
Bible, such as the love of God and neighbor (as summed up in the Ten
Commandments). Rather, they are petty things, often things that Scripture
does not directly command.

One reasonmany kids who grow up in Christian homes later reject the faith is
that the parents and the church have been shot through with legalism. Instead
of the joy of knowing God and of having our sins forgiven through His grace,
the focus was on the rules and the outward conformity that had to be
maintained so that everyone else would think that the kids (and parents) were
goodChristians. I’m not saying that Christian homes should not have any
rules. But the emphasis in our homes and church should be on the joy of
knowing God. As Paul says, “the kingdom of God is … righteousnessand
peace and joy in the Holy Spirit” (Rom. 14:17).
At this point, an expert in the JewishLaw who was at the dinner spoke up.
Probably he thought that this young rabbi did not graspthe full implication of
His words. He was not only indicting the Pharisees;His scathing words also
insulted the lawyers and the entire Jewishreligious leadership. But rather
than apologizing or backing down, Jesus laid into the lawyers with three more
woes:
4. THE FOURTHWOE: LEGALISM BURDENS PEOPLE WITH
PERIPHERALCOMMANDMENTS(11:46).
The lawyers had taken the commands of Scripture and had multiplied them
into hundreds of minute adaptations. But, like lawyers in every age, they had
also come up with legalloopholes that enabled them to skirt around their own
rules, while the average guy was still burdened with them. For example, on
the Sabbath the lawyers determined that you could only travel 1,000 yards
from your home. But if a rope was tied across the end of the street, the end of
the streetbecame his residence and he could go 1,000 yards beyond that. Or, if
before the Sabbath a man left at any given point enough food for two meals,
that point technically became his residence and he could go 1,000 yards
beyond that.

On the Sabbath, you couldn’t tie a knot, because that was work. But a woman
could tie a knot in her girdle. So if you neededto draw waterout of the wellon
the Sabbath, you couldn’t tie a rope to the bucket, but you could tie a
woman’s girdle to the bucket! (These examples are in William Barclay, The
Gospelof Luke [Westminster Press], p. 158.)
The Sabbath laws were given for our benefit, so that we would setaside one
day in sevenfor worship and rest. I believe that modern Christians err by
throwing out the entire Sabbath principle. MostChristians treat Sunday just
like every other day. But some err by coming up with specific lists of what you
can and cannot do on the Lord’s Day. The main issue is our heart before God.
We are to honor Him one day eachweek by ceasing from our normal routine
and worshiping Him.
Legalismburdens people with peripheral issues and rules. Biblical holiness
frees people by pointing them to the beauty of God’s holiness and love. As 1
John 5:3 states, “This is the love of God, that we keepHis commandments;
and His commandments are not burdensome.” When we obey out of a heart
of love for God, even though it is not always easy, it will always result in great
joy and blessing.
To summarize, Jesus is elaborating on the theme that legalism puts the
emphasis on the external to the neglectof the internal. He has shown that it
majors on minors, it focuses onself-glory, it subtly corrupts others, and it
burdens people with peripheral rules.
5. THE FIFTH WOE:LEGALISM DODGES THE PERSONAL
APPLICATION OF GOD’S HOLINESS, BUT PRETENDSOUTWARDLY
TO HONOR IT (11:47-51).

The religious leaders of Jesus’ day did not submit their lives personally to the
messageofthe Old Testamentprophets, but they built monuments to them to
make it look as if they honored them. But Jesus lumps the current leaders
with their ancestors who killed the prophets. He is saying that the current
leaders are finishing off the job that the earliergenerations started. As in all
the other woes, the underlying problem is that though outwardly they act as if
they honor the prophets, inwardly they do not repent of the very sins which
the prophets condemned.
When Jesus refers to the wisdom of God (11:49), He is not quoting any
specific Scripture, but rather is summarizing and personifying all of God’s
wisdom as revealedthrough the prophets. Abel was the first man to die
because his righteousness convictedhis brother of his evil deeds. In the
arrangementof the books in the Hebrew Bible, Zechariah was the last
prophet to be killed (2 Chron. 24:20-25). Jesus is saying that the blood of all
the righteous men who were martyred in the Old Testamentwould be charged
againstthis current wickedgeneration, because theyrejectedGod’s revealed
wisdom about their sin. This may point to the awful judg-ment on Jerusalem
in A.D. 70 or it may also include the final judgment. The point is, legalists
don’t apply God’s holiness to their hearts; they just put on an outward show
of honoring it.
6. THE SIXTH WOE:LEGALISM MISSES THE TRUE KNOWLEDGE OF
GOD AND MISLEADS THOSE WHO SEEKTO KNOW HIM (11:52).
The keyof knowledge refers to the personalknowledge ofthe living God
through His revealedWord. As Jesus said, “This is eternal life, that they may
know You, the only true God, and Jesus Christwhom You have sent” (John
17:3). True religion is a matter of knowing God personallyand growing in
that relationship with Him. Legalismis a matter of going through rituals and
of keeping rules, but it’s devoid of the personalknowledge ofGod.

In many well-meaning but legalistic Christianhomes, parents mistakenly
think that the wayto keeptheir teenagersin line is to lay down and enforce a
lot of rules. But the way to keepyour teenagers inline is to lead them to a
personalknowledge ofthe Holy One. He’s with them when you cannot be
there. If they truly know Him and know the greatlove of Christ who gave
Himself for their sins, they will want to please Him, beginning on the heart
level. As our kids grow in their walk with God, we should be able to ease up
on the number of rules, not impose more. Our goalis to get eachchild to live
under the lordship of Jesus Christ, in a growing personalrelationship with
Him. Legalismtakes anexternal approach; biblical Christianity focuses on
the heart relationship.
Conclusion
Some years ago, a church in Portland near a college wantedto developmore
of a ministry to the students. They weren’t sure how to do it, but they tried to
make them feel welcome. One Sunday, the church was packedand the service
was already underway when a young man with unkempt hair, blue jeans, a T-
shirt, and bare feet walkedin. He came down the aisle, looking for a seat, but
he couldn’t find one. Finally, he just sat down on the carpetat the front of the
church. It createdan uneasyatmosphere in this crowd of people who were
mostly dressedin suits and dresses, seatedin their rows of pews.
Then, every eye noticedan elderly man in a suit walking slowly toward the
young man. Everyone wondered, “Is he going to scoldthe young man for
dressing like that for church? Is he going to ask him to leave?” There was a
heavy silence in the church as everyone focusedon this scene. Finally, he got
down to where the young man was sitting. With some difficulty because ofhis
age, he slowlysat down next to the young man and worshipedthere on the
carpetwith him. (Told by BeckyPippert, Out of the Saltshaker and Into the
World [IVP], pp. 177-178.)It was a greatexample of not looking on the
outward person or majoring on the minors, but of accepting the personas
God does.

Remember, Jesus hates legalismbecause it does not deal with the condition of
our sinful hearts before God. But Jesus loves grace, because itis by His grace
that He transforms sinners into saints who love God and who love others.
DiscussionQuestions
Why do Christians tolerate legalismand even see it as a virtue rather than as
a serious sin?
What warning signals tell us if we’re drifting into legalism?
Is it hypocrisy or legalismto obey God when we don’t feel like it? Why not?
Just what is legalism?
Should we imitate Jesus in deliberately provoking and confronting people?
ConsiderCol. 4:5-6 and 1 Pet. 3:15 in your answer.
Copyright, Steven J. Cole, 1999,All Rights Reserved.
BOB DEFFINBAUGH
Fundamentalists in Formaldehyde (Luke 11:37-54)
37 When Jesus had finished speaking, a Pharisee invited him to eat with him;
so he went in and reclined at the table. 38 But the Pharisee, noticing that Jesus
did not first washbefore the meal, was surprised. 39 Then the Lord said to
him, “Now then, you Pharisees cleanthe outside of the cup and dish, but
inside you are full of greedand wickedness. 40 Youfoolish people! Did not the
one who made the outside make the inside also? 41 But give what is inside the
dish to the poor, and everything will be cleanfor you. 42 “Woe to you
Pharisees,becauseyou give Goda tenth of your mint, rue and all other kinds

of garden herbs, but you neglectjustice and the love of God. You should have
practicedthe latter without leaving the former undone. 43 “Woe to you
Pharisees,becauseyou love the most important seats in the synagoguesand
greetings in the marketplaces. 44 “Woeto you, because youare like unmarked
graves, which men walk overwithout knowing it.”
45 One of the experts in the law answeredhim, “Teacher,whenyou say these
things, you insult us also.”
46 Jesus replied, “And you experts in the law, woe to you, because you load
people down with burdens they canhardly carry, and you yourselves will not
lift one finger to help them. 47 “Woe to you, because youbuild tombs for the
prophets, and it was your forefathers who killed them. 48 So you testify that
you approve of what your forefathers did; they killed the prophets, and you
build their tombs. 49 Becauseofthis, God in his wisdom said, ‘I will send
them prophets and apostles, some ofwhom they will kill and others they will
persecute.’50 Therefore this generationwill be held responsible for the blood
of all the prophets that has been shed since the beginning of the world, 51
from the blood of Abel to the blood of Zechariah, who was killed betweenthe
altar and the sanctuary. Yes, I tell you, this generationwill be held responsible
for it all. 52 “Woe to you experts in the law, because you have takenawaythe
key to knowledge. Youyourselves have not entered, and you have hindered
those who were entering.”
53 When Jesus left there, the Pharisees andthe teachers ofthe law began to
oppose him fiercely and to besiege him with questions, 54 waiting to catchhim
in something he might say.
Introduction

Severalyears ago, one of our elders went to Chile where his parents were
celebrating their 50th wedding anniversary. They live on a ranch in a fairly
remote place and those who were a part of the celebrationstayed on the ranch
for severaldays. Included in this group was a German pastor. Hans was
introducing the pastorto his youngestson, Gabriel, and when he did so he
used the German word for pastor. This term was not familiar to Gabriel, who
responded with a puzzled expression. Hans thought for a moment as to how
he would explain what a pastorwas in terms that Gabriel would understand.
Finally, Hans had the solution.
“This man is something like Bob in our church.”
Gabriel immediately graspedthis, or so he thought. And so he said,
“Oh, he works on cars, does he?”
Those of you who know me very well know that working on cars is one of my
hobbies, but it is not my job. The problem which Gabriel facedwas that the
German word for pastordid not have any meaning to him. As we come to our
text, there are severalterms which do not produce a clearmental picture for
us, or which may even produce an inaccurate meaning. Severalof these terms
are:
Pharisee
Wash
Lawyer
Woe

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