Luke 11:42

Luk_11:42

These ought ye to have done

Spurious holiness

Rabbi Shammai, the narrow-minded rival of Hillel, was so scrupulous that he nearly starved his little son on the Day of Atonement, and made a sort of booth of his daughter-in-laws bed that his little grandson, just born, might keep the Feast of Tabernacles.

Yet we are told that he was a luxurious and selfish man. It is easier to tithe mint than to live a holy life. (Canon Farrar.)

Neglecting the most important thing

A great French doctor was taking an English one round the wards of his hospital, all sorts of miseries going on before them, some dying, others longing for death-all ill. The Frenchman was wonderfully eloquent about all their diseases; you would have thought he saw through them, and knew all their secret wheels, like looking into a watch or into a glass bee-hive. He told his English friend what would be seen in such a case when the body was opened! He spent some time in this sort of work, and was coming out, full of glee, when the other doctor said, But, Dr you havent prescribed for these cases. Oh, neither I have! said he, with a grumph and a shrug; I quite forgot that; that being the one thing why these poor people were there, and why he was there too. (John Brown, M. D.)

Pardon desired for duties left undone

Dr. Samuel Johnson, in writing to his mother, says:--You have been the best mother, and I believe the best woman, in the world. I thank you for your indulgence to me, and I beg forgiveness for all I have done ill, and all that I have omitted to do well. So in the prayer he composed at the same time: Forgive me whatever I have done unkindly to my mother, and whatever I have omitted to do kindly.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

WOES PRONOUNCED ON THE PHARISEES & THEOLOGIANS

Luk 11:42-54. “But woe unto you Pharisees, because you tithe mint, anise, and every herb, and you pass by judgment and the love of God; it behooveth you to do these things, and not to leave the others undone.” Here our Savior raised no objection against the payment of tithes on everything indiscriminately, but commends it, while He utters these withering woes against them because they neglect judgment, which includes their own conviction and justification, as well as all their dealings with others, involving the whole problem of not only personal pardon, but an upright life; then the agape i.e., the Divine love of God, which the Holy Ghost pours out in the heart (Rom 5:5), imparting the Divine nature, adoption. and sonship, involving a glorious regeneration--climaxed in the perfection of that love by entire sanctification. “Woe unto you Pharisees, because you love the front seat in the synagogues and salutations in the forums.” While Jesus condemns the brazen effrontery of these unsaved Church officers, I hope you will take no argument from it in favor of that false modesty which so often takes a back seat. “Woe unto you, because you are like tombs, unseen, and people walking over them do not know.” The tombs in that country are excavations in the rocks, or chambers built of stone, cavernous within, so that people walking over them would fall down among the dead men’s bones--a very withering illustration of the traps and pitfalls superinduced by those hypocritical Church members. “And a certain one of the theologians, responding, says to Him, Teacher, speaking these things, You indeed reproach us.” Jesus was so personal, clear, and incisive, that He made His audience feel the force of His truth. “And He said, Woe unto you theologians, because you bind intolerable burdens on the people, and you yourselves do not touch those burdens with one of your fingers.” We need not go back to the Jewish Church to find this withering accusation lamentably verified. To our sorrow, we see it all around us--clergymen living like kings; home luxuries and worldly pleasures sending their families to perdition, and they laying burdens of heavy assessments on all their members, while they themselves can not even say, with the Pharisee, “I give tithes of all that I possess.” Good Lord, deliver us from the clerical oppression here specified!

“Woe unto you, because ye build the tombs of the prophets, and your fathers slew them. Then are ye witnesses, and consent unto the works of your fathers, because they indeed slew them, and you build their tombs.” Our Savior here turns the keen edge of His logic for the conviction of these guilty theologians and Pharisees, availing Himself of the homogeneity between the work of their fathers, who martyred the prophets, and that of themselves in building their beautiful, ornamental tombs as monuments of their love and admiration for them. History is still repeating itself. If Wesley, Knox, and Bunyan, honored as the founders of three great Protestant Churches respectively, were now on the earth, the very people who honor and eulogize them would close them out of their houses. The holiness evangelists, whose thunder and lightning the popular Churches can not stand, will all be honored by the same as soon as they die. “Therefore the wisdom of God said, I will send you prophets and apostles, and some of them they will slay and persecute, in order that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation, from the blood of Abel unto the blood of Zechariah, who perished between the altar and the house; yea, I say unto you, It shall be required of this generation.” Zechariah here was the son of Jehoiada the priest, who had led the way in the coronation of Joash when only seven years old. So long as Jehoiada lived, Joash reigned in the fear of God, and led the people in the way of righteousness. But after the death of the holy priest, the king departed from God, and even committed the awful wickedness of slaying the son of his great benefactor. Here, Jesus affirms that the blood of all the martyrs slain from Abel down to that day will be required of that generation, illustrating the fact that God holds us responsible for our volition, and our attitude toward His cause, involving the conclusion that, if the heart is not right toward God, and in harmony with His administration, pursuant to our unholy sympathies, we actually participate in the condemnation of all our predecessors.

THE KEY OF KNOWLEDGE

Luk 11:52. “Woe unto you theologians, because you have taken away the key of knowledge.” What is this key of knowledge? It is the light shining on Divine truth, which enables people to understand it. “You yourselves did not enter in, and you prevented those who were entering in.” This is a grave charge, involving immeasurable responsibility. If these theologians, high priests, scribes, and Pharisees, standing at the head of the Church in the responsible capacity of popular leaders, had received Jesus, pursuant to the preaching of John the Baptist, the rank and the of the Jewish Church would have pressed into the kingdom in solid columns, the revival wave, rolling over Judea and Galilee, sweeping the whole country like a tornado, getting the whole nation ready for the sanctifying baptism of Pentecost, after which an army of evangelists would have moved out into the Gentile world like cyclones of fire, fulfilling the Commission during that generation, and actually bringing on the millennium. The same is true this day. The Holy Ghost is the Spirit of Jesus. If the preachers and ecclesiastical leaders would all receive Him, and His blood-washed and fire- baptized workers into the Churches, the people would follow them like sheep. Momentous is the responsibility of leadership, and terrible the havoc when the blind lead the blind. “He, going forth from thence, the scribes and Pharisees began to be exceedingly angry, and to question Him concerning many things, laying in wait to catch something from His mouth.” He had looked them in the face, and pronounced on them these withering woes, which should have convicted and brought them to repentance.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

11:42-52 What sorrow awaits you Pharisees! Woes are the opposite of blessings (see study note on 6:24-26). Jesus pronounced six woes, three against the Pharisees (11:42, 43, 44) and three against the teachers of religious law (11:46, 47, 52).

11:42 tithe even the tiniest income from your herb gardens: Tithing was required by the law (Lev 27:30-33; Num 18:21-32; Deut 14:22-29; 2 Chr 31:5-12). The Pharisees were meticulous in making sure that everything was properly tithed, but they ignored the more important issues—justice and the love of God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 11:42. Ἀλλʼ οὐαὶ) Ἀλλὰ, a particle of transition; 2Co 7:11.—τὴν κρὶσιν, judgment) which is in the understanding. True judgment dictates the assertion, that the love of God is the greatest of the commandments. [Comp. ch. Luk 12:57.]—τὴν ἀγάπην τοῦ Θεοῦ, the love of God) which is in the will. [He saith, the love of GOD, and that of our neighbour for the sake of GOD.—V. g.] It is he who loves God, and he alone, that is endowed with a true judgment. See 1Co 8:3; 1Co 8:2. In Matthew [Luk 23:23, there is added to, “Ye have omitted the weightier matters of the law, judgment”], mercy and faith. In fact, along with ‘love,’ is conjoined and implied that faith, of which Matthew makes mention. See 1Ti 1:5. Mercy [in the form of giving alms] is recommended in Luk 11:41.—[ταῦτα—κᾀκεῖνα, these things—and those things) The former of less consequence—the latter of more importance.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_11:42-43. See on Mat_23:23; Mat_23:6 f. But woe unto you, ye have quite different maxims!

παρέρχεσθε] ye leave out of consideration, as at Luk_15:29, and frequently in Greek writers, Jdt_11:10.

ἀγαπᾶτε] ye place a high value thereupon. Comp. Joh_12:43.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 11:42-44 . To this criticism of the externalism of the Pharisees, the only thing strictly relevant to the situation as described, are appended three of Mt.’s “woes” directed against their will-worship in tithing (Mat 23:23 ), their love of prominence (Mat 23:6 , not formally put as a “woe”), and their hypocrisy (Mat 23:27 ). πήγανον , rue, instead of Mt.’s ἄνηθον , anise, here only in N.T. πᾶν λάχανον , every herb, general statement, instead of Mt.’s third sample, κύμινον . τὴν ἀγάπην τ . Θ ., the love of God , instead of Mt.’s mercy and faith .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

It is the propense of hypocrites, to stand stoutly for little trifles, and let pass greater matters.

That is to say, that that is right and reason to do: for this word, Judgment, containeth the commandments of the second table, and the other words, The love of God, contain the first.

Of all kind of herbs some, as Augustine expoundeth it in his Enchiridion to Laurence, chap. 99, where he showeth in like sort how that place of Paul, 1 Tim. 2:4, God will have all men to be saved, is to be expoundeth after the same manner.

You decide by God’s Law that the tenth part is due to be paid.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

mint . . . rue, &c.--rounding on Lev 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of.

judgment and the love of God--in Mat 23:25, "judgment, mercy, and faith." The reference is to Mic 6:6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." (See on Mar 12:29; Mar 12:32-33). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites.

these ought ye, &c.--There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 42. Ye tithe mint and rue] See Clarke on Mt 23:23.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(42) Woe unto you, Pharisees! for ye tithe mint.—See Note on Mat_23:23. Here, again, we note minor variations—“rue and all manner of herbs,” for St. Matthew’s “anise and cummin;” “judgment and the love of God,” for “the weightier matters of the law, judgment, mercy, and faith”—sufficient to show independence.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

42. ye tithe mint and rue] Deu_14:22. In the Talmud there are elaborate discussions whether in tithing the seeds of potherbs one ought also to tithe the stalk, &c.

pass over judgment and the love of God] Because the love of God is best shewn by love to men, and the Pharisees were filled with immoral contempt for those whom they regarded as less learned or less attentive to scrupulosities than themselves. The Pharisees still exist as a party among Eastern Jews, and are called Perushim. So bad is their character that the bitterest term of reproach in Jerusalem is ‘You are a Porish!’ How little they have changed from their character, as Christ depicted it, may be seen from the testimony of a Jewish writer. “They proudly separate themselves from the rest of their co-religionists Fanatical, bigoted, intolerant, quarrelsome, and in truth irreligious, with them the outward observance of the ceremonial law is everything; the moral law little binding, morality itself of no importance” (See Frankl., Jews in the East, ii. 27).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Woe unto you Scribes and Pharisees, hypocrites,.... As they are all along called by Matthew; though only here by Luke. The Vulgate Latin only reads, "woe unto you", leaving out all the rest: but the whole is retained in all the Oriental versions;

for ye are as graves which appear not; being covered with grass; "or which were not marked", as the Ethiopic version renders it; that is, were not whited or covered with lime, as some were, that they might be seen at a distance, and be known what they were; that so men might avoid going near them, and prevent their being defiled with them; See Gill on Mat 23:27.

and the men that walk over them

are not aware of them; and so are defiled by them. Christ compares the Pharisees, because of their hypocrisy, and secret iniquity, both to whited sepulchres, and to those that were not: to those that were, because, like them, they looked beautiful without, and righteous in the sight of men, and yet were inwardly full of all manner of pollution and sin; and to those that were not, because they did not appear to be what they were, and men were deceived by them; and under specious pretences to religion and holiness, were by their corrupt doctrines and practices unawares drawn into the commission of sin. Regard may not only be had to graves covered with grass, or not marked with lime, by which they might be known; but also to what the Jews call, , "the grave of the abyss" (z); a grave that is not known no more than if it was in the bottomless pit: so uncleanness by touching a dead body, which a man is not conscious of, is called the uncleanness of the abyss, or an unknown one (a).

(z) Misn Parah. c. 3. sect. 2. Maimon. Hilch. Parah. c. 3. sect. (a) Maimon. in Misn. Nazir, c. 9. sect. 2. & Pesach. c. 7. sect. 7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

42 But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.

Ver. 42. But woe unto you] Notwithstanding your tithing of potted herbs, wherein you think you take course that all things may be clean to you, Luk 11:41. Or woe unto you, for that through covetousness you exact the utmost of your tithes, &c. So some sense this text.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See Mat 23:23.

Rue - This is a small garden plant, and is used as a medicine. It has a rosy flower, a bitter, penetrating taste, and a strong smell.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

See Poole on "Mat 23:23". There are two great notes of hypocrites:

1. To be more exact, in and zealous for the observation of rituals and the traditions of men, than in and for the observation of the moral law of God.

2. In matters of morality, to be more exact and strict in and for little things, than for things more grave and weighty.

There is no commandment of God so little as we may neglect, or despise, or disobey it; but yet there is a difference in duties, and we ought to have more regard to the greater than to the lesser.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

But woe unto you, Pharisees: for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. Probably the primitive Law of Moses , which directed that a tenth of every income in Israel should be given up to the service of the invisible King alone, referred to such important products as corn, and wine, and oil, and the like; but the present elaboration of the Law and the Pharisee schools had extended the primitive obligation to the smallest garden herbs, such as mint and rue. The Talmud even condescends to discuss whether, in tithing the seeds of these garden herbs, the very stalk too ought not to be tithed! The Master, ever tender and considerate, does not blame this exaggerated scrupulosity, if it were done to satisfy even a warped and distorted conscience; what he does find fault with, though, and in the bitterest terms language can formulate, is the substitution of and the clear preference for these infinitely lower duties for the higher.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Woe to you - That is, miserable are you. In the same manner is the phrase to be understood throughout the chapter.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A threefold woe:

v. 42. But woe unto you, Pharisees! If or ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God; these ought ye to have done, and not to leave the other undone.

v. 43. Woe unto you, Pharisees! For ye love the uppermost seats in the synagogues and greetings in the markets.

v. 44. Woe unto you. , scribes and Pharisees, hypocrites! For ye are as graves which appear not, and the men that walk over them are not aware of them.

The Lord proceeds to characterize Pharisaism by bringing out its most objectionable features. The Pharisees were very careful and scrupulous about paying the tithe of even the smallest vegetable in their gardens, of mint, and rue, and every herb, Num 28:21; Deu 14:23. But this punctilious care did not extend to the really important virtues in life, to judgment and the love of God. Many Pharisees belonged to the Sanhedrin, the highest ecclesiastical court of the Jews; others to the local court of seven, which was found in every town. There their judgments were often unjust, partial, one-sided. And as they passed by and omitted love and faithfulness toward their neighbor, so they denied love toward God. That is the way of the Pharisees of all times, that they are painstakingly anxious in the smallest, most inconsequential things, but forget virtue and conscience in the great and important things. It is well enough to be conscientious in the little things, it was true enough that they owed that; but they most emphatically should not have left the other undone. Faithfulness in small things, but above all in the important matters of life, is required of all. And even as the Pharisees thus had a false idea of the relation of values, they possessed inordinate ambition. To occupy the seat of the elders, the place of honor in the synagogues; to receive the respectful salutations of the people in the market-places, that was the height of their ambition. And finally, they were characterized by hypocrisy and false sanctity. They were like graves without the distinguishing mark of whitewash, by which a person would be warned not to become unclean in touching them. Thus people came into daily contact with the Pharisees, not recognizing their falseness and hypocrisy, and were contaminated. Such pride, false ambition, and hypocrisy is found in all self-righteous people.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our Saviour here denounces a woe against the Pharisees for their strict and scrupulous observing the lesser things of the law, as tithing mint and rue, while they were regardless of the principal and substantial duties which they owed both to God and man.

Learn hence, that although some duties are of greater moment and importance than others, yet a good man will omit none, but make conscience of all, both great and small, in obedience to the command of God. There is no duty so little as to be neglected, no command so small as to be disobeyed; but yet there is a difference in duties, and our first regard ought to be to the greater, then to the less. Christ does not condemn them for tithing mint and rue, but for passing over judgment and the love of God.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

you tithe mint and rue and every other garden herb

"you give God one tenth of your mint and rue and other herbs from your garden." Jesus was giving an example of how extreme the Pharisees were in giving a tenth of their income.

mint and rue

These are herbs. People put just a little bit of these leaves into their food to give it flavor. If people do not know what mint and rue are, you can use the name of herbs they know or a general expression such as "herbs." (See: Translate Unknowns)

every other garden herb

Possible meanings are 1) "every other vegetable" 2) "every other garden herb" or 3) "every other garden plant."

the love of God

"to love God" or "love for God." God is the one who is loved.

without failing to do the other things also

"without failing" emphasizes that this should always be done. This can be stated in positive form. AT: "and to always do the other good things as well" (See: Litotes)

translationWords

woe

Pharisee

tenth

just

love

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

42. ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ πήγανον. Deu 14:22. In the Talmud there are elaborate discussions whether in tithing the seeds of potherbs one ought also to tithe the stalk, &c. ‘Tithes’ and ‘washings’ occupied the chief thoughts of Pharisees. Sacrificial details were all-important among priests.

παρέρχεσθε τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ θεοῦ. ‘Ye leave on one side.’ Comp. Luk 15:29. The love of God is best shewn by love to men, and the Pharisees were filled with immoral contempt for those whom they regarded as less learned or less attentive to scrupulosities than themselves. The Pharisees still exist as a party among Eastern Jews, and are called Perushim. So bad is their character that the bitterest term of reproach in Jerusalem is, ‘You are a Porish!’ How little they have changed from their character, as Christ depicted it, may be seen from the testimony of a Jewish writer. “They proudly separate themselves from the rest of their co-religionists.… Fanatical, bigoted, intolerant, quarrelsome, and in truth irreligious, with them the outward observance of the ceremonial law is everything; the moral law little binding, morality itself of no importance” (See Frankl., Jews in the East, II. 27).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

42.] But woe unto you, for ye do not this,—but make the most trifling payments, &c. The connexion, which is thus so close, is quite destroyed by the ironical interpretation of ver. 41. See note on Mat 23:23.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

42. ἀλλὰ οὐαὶ ὑμῖν. “But, far from acting thus and obtaining this blessing, a curse is upon you.” Rue is mentioned in the Talmud as a herb for which no tithe need be paid.

παρέρχεσθε. “Ye pass by, neglect”: comp. 15:29; Deu 17:2; Jer 34:18; Judith 9:10; 1 Mac. 2:22. Elsewhere in N. T. it means “pass by” literally (18:37; Act 16:8), or “pass away, perish” (16:17, 21:32, 33, etc.). Here Mt. has ἀφήκατε.

τὴν κρίσιν. “The distinction between right and wrong, rectitude, justice.” This use of κρίσις is Hebraistic; comp. Gen 18:19, Gen 18:25; Isa 5:7, 56:1, 59:8; Jer 17:11; Jer_1 Mac. 7:18.

τὴν ἀγάπην τοῦ Θεοῦ. Here only does Lk. use the word ἀγάπη, which occurs once in Mt. (24:12), and not at all in Mk. It is fairly common in LXX, esp. in Cant. (2:4, 5, 7, etc.).

κἀκεῖνα μὴ παρεῖναι. Their carefulness about trifles is not condemned, but sanctioned. It is the neglect of essentials which is denounced as fatal. It is not correct to say that Christ abolished the ceremonial part of the Law while retaining the moral par. see Hort, Judaistic Christianity, pp. 30, 31.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Ye tithe [αποδεκατουτε] . Tithe is tenth. See on Mt 23:23.

Rue [πηγανον] . Probably from phgnumi, to make fast; because of its thick, fleshy leaves. Matthew has anise. See on 23 23.

Herb [λαχανον] . See on Mr 4:32. Wyc. has wort, originally the general term for a plant. Hence colewort, liverwort, and similar words. Compare the German wurz, root or herb.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.