Luke 11:49

11:49 The quotation is not explicitly from the Old Testament.

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

Luk 11:49. Ἡ σοφία τοῦ Θεοῦ, the Wisdom of God) A sweet designation. The קהלת, Koheleth or Ecclesiastes: the Preacher that gathers together assemblies. See ch. Luk 13:34.—εἶπεν, said) See Mat 23:34, note.—προφήτας, prophets) who existed under the Old Testament.—ἀποστόλους, apostles) who exist under the New Testament.—ἐκδιώξουσιν) they shall by persecution cast out. A word of frequent occurrence in the LXX.

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

Luk_11:49-51. See on Mat_23:34-39.

διὰ τοῦτο] on account of this your agreement with your fathers as murderers of the prophets, which affinity the wisdom of God had in view when it gave its judgment. Under the guidance of the doctors of the law, the people among whom the gospel teachers were sent (εἰς αὐτούς) rejected these latter, etc. See Luk_11:52.

ἡ σοφία τ. Θεοῦ] Doubtless a quotation, as is proved by εἶπεν and αὐτούς, but not from the Old Testament, since no such passage occurs in it (Olshausen mentions 2Ch_24:19 interrogatively, but what a difference!), and quotations from the Old Testament are never introduced by ἡ σοφία τ. Θεοῦ.[147] To suppose a lost Jewish writing, however, which either may have had this title (Ewald, Bleek, Baumgarten-Crusius, Weizsäcker) or may have introduced the חכמת יהוה as speaking (Paulus),[148] is contrary to the analogy of all the rest of the quotations made by Jesus, as well as to the evangelical tradition itself, which, according to Mat_23:34, attributed these words to Jesus. Accordingly, it is to be supposed (Neander, L. J. p. 655; Gess, Person Chr. p. 29; comp. also Ritschl, Evang. Marcions, p. 89) that Jesus is here quoting one of His own earlier utterances (observe the past tense εἶπεν), so that He represents the wisdom, of God (Wis_7:27; Mat_11:19; Luk_7:35) as having spoken through Him. Allied to this is the idea of the λόγος. According to this, however, the original form of the passage is not to be found in Luke (Olshausen, Bleek); for while Matthew gives this remarkable utterance in a directly present form, Lukes method of recording it transfers to the mouth of Jesus what rather was a later mode of citing it, and gives it in the shape of a result of reflective theology akin to the doctrine of the Logos.[149]

ἐκδιώξ.] to drive out of the land.

ἽΝΑ ἘΚΖΗΤ. Κ.Τ.Λ.] an appointment in the divine decree. The expression corresponds to the Hebrew בִּקֵּשׁ דָּם, 2Sa_4:11; Eze_3:18; Eze_3:20, which sets forth the vengeance for blood.

The series of prophets in the more general sense begins with Abel as the first holy man.

[147] The passage is very inaccurately treated by Köstlin, p. 163, according to whom Luke has here heaped misunderstanding on misunderstanding. He is said to have referred the entire utterance to the Old Testament prophets, and on that account to have placed before it κ. ἡ σοφία τ. Θεοῦ εἶπεν, in order to give to it the character of an ancient prophecy, which, however, had no existence at all, etc.

[148] Strauss also, in Hilgenfelds Zeitschrift, 1863, p. 87 ff., who is thinking entirely of a Christian document.

[149] The utterance in Matthew, ἐγὼ ἀποστέλλω κ.τ.λ., was historically indicated in the Church by: ἡ σοφία τοῦ Θεοῦ εἶπεν· ἀποστελῶ κ.τ.λ. And Luke here makes Jesus Himself speak in this later mode of indicating it. It is a ὕστερον πρότερον in form. According to Hofmann, Schriftbew. I. p. 101 (comp. also Schegg), Jesus announces Gods counsel in the form of a word of God. Comp. Grotius and van Hengel, Annot. p. 16 f. To this view εἰς αὐτούς (instead of εἰς ὑμᾶς) would certainly not be opposed, since those whom the speech concerned might be opposed as third persons to the wisdom of God which was speaking. But instead of εἶπεν might be expected λέγει; for now through Jesus the divine wisdom would declare its counsel (Heb_3:10, to which Hofmann refers, is different, because there εἶπον in connection with προσώχθισα actually relates to the past). Moreover, if by ἡ σοφία τοῦ Θεοῦ were not meant the personal wisdom of God that appeared in Christ, and emitted the utterance, it would not be conceivable why it should not simply have been said: διὰ τοῦτο καὶ ὁ Θεὸς λέγει. Nowhere else in the New Testament is a declaration of God called a declaration of the divine wisdom. Besides, according to Mat_23:34, Jesus is the subject of ἀποστελῶ; and this is also the case in the passage before us, if ἡ σοφία τ. Θεοῦ is understood of the person of Christ as being the personal self-revelation of the divine wisdom. Christ sends to His Church the prophets and apostles (Luk_10:3), Eph_4:11. Riggenbachs explanation (Stud. u. Krit. 1855, p. 599 f.) is similar to that of Hofmann,though more correct in taking the σοφία τ. Θεοῦ in the Logos-sense, but interpreting the past tense εἶπεν by an at all times arbitrarily supplied.

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 11:49 . ἡ σοφία τ . Θ .: vide notes on Mat 23:34 . ἀποστόλους , apostles, instead of wise men and scribes in Mt. ἐκδιώξουσιν , they shall drive out (of the land), in place of Mt.’s σταυρώσετε .

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

They shall so vex them and trouble them, that at length they shall banish them.

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

said the wisdom, &c.--a remarkable variation of the words in Mat 23:34, "Behold I SEND." As there seems plainly an allusion to ancient warnings of what God would do with so incorrigible a people, so here Christ, stepping majestically into the place of God, so to speak, says, "Now I am going to carry all that out." Could this be other than the Lord of Israel in the flesh?

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 49. The wisdom of God] These seem to be Luke's words, and to mean that Jesus, the wisdom of God, (as he is called, 1Co 1:24,) added the words which follow here, on that occasion: and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Wherefore behold, I send you prophets, &c., Mt 23:34. See the note there, and see Bishop PEARCE.

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

(49-51) Therefore also said the wisdom of God.—The words that follow are in the main the same as those of Mat_23:34-36, where see Notes. There are, however, some remarkable variations, each of which suggests some questions of interest. (1) The words here appear at first sight as if they were a quotation from a book recognised as of divine authority, and not a few critics have supposed that there was such a book, bearing the title of “The Wisdom of God,” either when our Lord spoke, or when St. Luke wrote. On the other hand there is no trace of the existence of a book with that name; and if it had been prominent enough to be quoted, as it seems to be quoted here, it could scarcely have failed to have left its impress elsewhere. On the whole, then, it seems best to look on the words as a solemn utterance which our Lord’s human soul had received as an oracle from God, and which was therefore proclaimed by Him as coming from His Wisdom. His words that “Wisdom is justified of her children” (Mat_11:19), present, it is obvious, another example of the same way of speaking of the divine purpose. (2) For “the prophets, and wise men, and scribes” of St. Matthew, we have here “prophets and apostles.” The combination points to a Christian, not a pre-Christian, terminology, and is the first example of the union of the two terms that afterwards became normal. (See Note on Luk_10:1.) It goes some way, it may be remarked, to confirm the view suggested in that Note, that two distinct bodies, known respectively as “Prophets” and “Apostles,” had already been appointed, and that as the Twelve answered to the latter, so did the Seventy to the former.

Some of them shall they slay and persecute.—Note, as perhaps characteristic of St. Luke, the absence of the specific forms of persecution, “crucifying” and “scourging in the synagogues.”

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

49. the wisdom of God] There is an allusion to 2Ch_24:20-22 (comp, 2Ch_36:14-21), but as the exact passage nowhere occurs in the O. T. some suppose that our Lord quotes (1) from a lost book called ‘The Wisdom of God’ (Ewald, Bleek, &c.); or (2) from previous words of His own; or (3) from the Gospel of St Matthew (see Mat_23:34); or (4) from the Book of Proverbs (Luk_1:20-31). It is a general paraphrase of the tenor of several O. T. passages.

some of them they shall slay and persecute] See on Luk_6:23.

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.

From the blood of Abel,.... "Righteous Abel", as in Mat 23:35 and so read the Arabic version here, and two manuscripts in the Bodleian library, and three of Stephens's copies; the Persic version renders it, "innocent Abel": he is mentioned because he was the first man that was slain, and he was slain because of his righteousness.

Unto the blood of Zacharias; in the Cambridge copy of Beza's, it is added, "the son of Barachias", as in Mat 23:35 and so the Arabic version, "the son of Barasciah"; who he was; see Gill on Mat 23:35.

which perished between the altar and the temple; or "the house", that is, the holy place: and the Ethiopic version renders it, "the holy house"; here he died, being slain by the Jews; see the note, as before.

Verily I say unto you, it shall be required of this generation; as it was at the time of the destruction of Jerusalem.

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

49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:

Ver. 49. Therefore also said the wisdom of God] That is, Christ himself, the essential wisdom of his Father, Mat 23:34.

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.

The wisdom of God said. In St. Matthew it is, Behold I send to you prophets and wise men; and in this passage of St. Luke, the wisdom of God saith, I will send, &c.: thus is Christ truly the wisdom of the Almighty God. (St. Ambrose)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

49. The wisdom of God—The wisdom of God, speaking in 2Ch_24:19, of which Jesus here gives an amplification in the same spirit of divine or avenging wisdom.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Therefore also said the wisdom of God, I will send them prophets. in other words, "Because of the determined, irreconcilable hatred of you Pharisees, and the people whom you guide, to all that is noble and true and real; because, in spite of your seeming piety, you are fast rooted in impietyTherefore said the wisdom of God, I will send. The expression, "wisdom of God," has been a difficulty to commentators. The words have been referred

(1) to a quotation of the Lord"s from a lost apocryphal book of that name; but we have no instance of Jesus ever quoting from an apocryphal book, known or unknown.

(2) St. Luke is here quoting from the similar passage in St. Matthew"s Gospel, which, when he was compiling his Gospel, lay before him, and alludes to the earlier memoir as "The Wisdom of God." Against this we have no proof that St. Luke ever saw St. Matthew"s Gospel, but a strong probability exists to the contrary; besides which, the expression is never used by an apostolic writer in such a sense.

(3) A reference is here intended to the Book of Proverbs, which in the early Church was known by the title of "The Wisdom of God," and the passage referred to is Luk_1:20 and Luk_1:31. Putting aside all these, it seems best to consider the expression simply as a solemn utterance of the Lord, in which he identifies himself with the "Wisdom of God." And this certainly is borne out by a comparison with the report of St. Matthew of a similar announcement made by Jesus on another occasion. (Mat_23:34) There we read that the Master said, "Behold, I send unto you prophets," etc. The I is emphatic, and betrays the Divine self-consciousness of Jesus. For a moment the poor Rabbi of Galilee is forgotten, and in his lofty indignation, in his profound sorrow over the stubborn heart of Israel, on both the occasions in which he is reported to have spoken these words of awful prophecy, the Redeemer identifies Himself with God. St. Matthew, "Wherefore, behold, I send unto you prophets," etc.; St. Luke, "Therefore also said the Wisdom of God, I will send them prophets," etc. The form of the prediction and the original thought were both, no doubt, derived by Jesus from the solemn passage in 2Ch_24:19, "Yet he sent prophets to them, to bring them again unto the Lord; ... but they would not give ear," etc. This was followed immediately by the account of the preaching of Zechariah (the instance chosen here by the Lord, ver. 51), and how the faithful witness was stoned by the people in the court of the house of the Lord. (2Ch_24:20, 2Ch_24:21) And apostles, and some of them they shall slay and persecute. The title "apostle" is joined here with the well-known title of "prophet." The earthly reward that these his servants, the apostles, will meet with at the hands of the people of Israel will be the same as that meted out to those old martyr-prophets, viz. persecution and death.

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

The wisdom of God, agreeably to this, hath said - In many places of Scripture, though not in these very words, I will send them prophets - Chiefly under the Old Testament: and apostles - Under the New. Matt. xxiii, 34.

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

The last woe and its effect:

v. 49. Therefore also said the Wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute;

v. 50. that the blood of all the prophets which was shed from the foundation of the world may be required of this generation,

v. 51. from the blood of Abel unto the blood of Zacharias, which perished between the altar and the Temple. Verily I say unto you, It shall be required of this generation.

v. 52. Woe unto you, lawyers! For ye have taken away the key of knowledge; ye entered not in yourselves, and them that were entering in ye hindered.

v. 53. And as He said these things unto them, the scribes and the Pharisees began to urge Him vehemently, and to provoke Him to speak of many things,

v. 54. laying wait for Him, and seeking to catch something out of His mouth, that they might accuse Him.

Jesus here revealed to the lawyers the counsel of God; for He Himself, the personal Wisdom, was the representative of the council of the Trinity. The children had inherited the character, the evil disposition, of their fathers, and therefore the iniquity of the fathers was visited upon the children. The blood of all the righteous people and of all the prophets since the beginning of the world, from the blood of Abel, the son of Adam, to the blood of Zechariah, 2Ch 24:20-21, would be required at the hands of the present generation. Most solemn and impressive is the prophecy of Jesus, which was fulfilled so terribly in the destruction of the city. The Jews of the time of Jesus had received a greater measure of God’s mercy than the Jews of old. They had seen and heard the Messiah Himself, and would have an opportunity to hear also the apostles. But their hatred and bloodthirstiness was even greater than that of their fathers; they utterly despised and rejected God’s visitation of grace. What a warning to them that despise the preaching of the Gospel in our days! And still Jesus continues His rebuke. The lawyers had taken away the key of understanding of Scriptures. The words of prophecy concerning the Messiah were so plain that the people might have gained the proper understanding themselves, if they had been permitted to study without hindrance. But here the teachers stepped in with their false, carnal interpretation of the Bible and deprived the people of the knowledge of salvation. They themselves did not enter, and they hindered such as were anxious to enter. How like the sectarian teachers of our days, especially among the Papists!

Small wonder that the scribes and Pharisees began to be very angry at the Lord. wherever they could, they plied Him with crafty questions, in the hope that He would give ill-considered answers. They were literally lying in wait, assiduously watching every word out of His mouth, in order to find some reason for accusing Him. That is the hatred which the truth, and he that speaks the truth, must expect at all times. The example of Christ is encouraging.

Summary.Jesus gives His disciples a lesson in prayer, casts out a dumb devil, and rebukes the Pharisees, issues a warning to all the Jews, and utters a series of woes against the Pharisees and lawyers.

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

For this reason

This refers back to the previous statement that the teachers of the law burdened people with rules.

God's wisdom said

"wisdom" is treated as if it was able to speak for God. AT: "God in his wisdom said" or "God wisely said" (See: Personification)

I will send to them prophets and apostles

"I will send prophets and apostles to my people." God had declared beforehand that he would send prophets and apostles to the ancestors of the Jewish audience to whom Jesus was speaking.

they will persecute and kill some of them

"my people will persecute and kill some of the prophets and apostles." God had declared beforehand that the ancestors of the Jewish audience to whom Jesus was speaking would persecute and kill the prophets and apostles.

This generation, then, will be held responsible for all the blood of the prophets shed

The people to whom Jesus is speaking will be held responsible for the murder of the prophets by their ancestors. AT: "Therefore, God will hold this generation responsible for all the deaths of the prophets that people have killed" (See: Metonymy and Active or Passive)

the blood of the prophets shed

The "blood ... shed" refers to the blood spilled when they were killed. AT: "the murder of the prophets" (See: Metonymy)

Zechariah

This was probably the priest in the Old Testament who rebuked the people of Israel for idolatry. This was not the Father of John the Baptist.

who was killed

This could be stated in active form. AT: "that the people killed" (See: Active or Passive)

translationWords

God

wise

send

prophet

apostle

persecute

generation

blood

Abel

Zechariah (OT)

altar

sanctuary

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

49–51. These verses were arbitrarily omitted by Marcion.

49. ἡ σοφία τοῦ θεοῦ. Comp. Luk 7:35. There is an allusion to 2Ch 24:20-22 (comp. 2Ch 36:14-21), or perhaps to Pro 1:20-31. But as the exact passage nowhere occurs in the O.T. some suppose that our Lord quotes (1) from a lost book called ‘The Wisdom of God’ (Ewald, Bleek, &c.); or (2) from previous words of His own; or (3) from the Gospel of St Matthew (see Mat 23:34); or (4) from the Book of Proverbs (Luk 1:20-31). The clause is a general paraphrase of the tenor of several O.T. passages. In 1Co 1:24 Christ is called “the Wisdom of God.”

ἐξ αὐτῶν ἀποκτενοῦσιν καὶ ἐκδιώξουσιν. See on Luk 6:23. St Luke omits the σταυρώσετε which is found in Mat 23:34.

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.

49. διὰ τοῦτο καί. “Because of your complicity with your fathers’ murderous deeds, there is this confirmation of the Woe just pronounced.” comp. Mat 23:34.

ἡ σοφία τοῦ Θεοῦ εἶπεν Ἀποστελῶ. The words are here ascribed to the “Wisdom of God” are in Mat 23:34 Christ’s own words, spoken on a later occasion. It is improbable that Christ is here quoting what He said on some previous occasion. Nowhere does He style Himself “the Wisdom of God”; nor does any Evangelist give Him this title; nor does Θεοῦ σοφίαν or σοφρία ἀπὸ Θεοῦ (1Co 1:24, 1Co 1:30) warrant us in asserting that this was a common designation of Christ among the first Christians, so that tradition might have substituted this name for the ἐγώ used by Jesus. That He is quoting from a lost book called “The Wisdom of God” is still less probable.2 Written words would be introduced with λέγει rather than εἶπεν, and the context seems to imply some Divine utterance. In the O.T. no such words are found; for Pro 1:20-31; 2Ch 24:20-22, 2Ch 36:14-21 are quite inadequate. And we obtain nothing tangible when we make the passage “a general paraphrase of the tenor of several O.T. passages.” Rather it is of the Divine Providence (Pro 8:22-31), sending Prophets to the Jewish Church and Apostles to the Christian Church, that Jesus here speaks : “God in His wisdom said.” Comp. 7:35. Jesus here speaks with confident knowledge of the Divine counsels: comp. 10:22, 15:7, 10.

ἀποστόλους. Mt. has σοφοὺς καὶ γραμματεῖς, and mentions Crucifixion and scourging along with death and persecution. By coupling the persecuted Apostles with the persecuted Prophets, Jesus once more indicates the solidarity of the Pharisees with their wicked forefathers: comp. Mat 5:12. For ἐξ αὐτῶν (τινας) comp. Joh 16:17 ; 2Jn 1:4; Rev 2:10. For διώξουσιν (א; B C L X) in the sense of “persecute” comp. 21:12; Act 7:52, Act 7:9:4, Act 7:22:4, Act 7:7, etc.

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