Luke 11:53

Luk 11:53-54. As he said these things, the scribes and Pharisees began to urge him — The freedom which Jesus now took with the Pharisee and his guests, provoked them exceedingly, for they were guilty of the crimes which he laid to their charge; and to be revenged, they urged him to speak upon a variety of topics relative to religion and government, hoping that he might let something drop which would render him either obnoxious to the magistrate or to the people.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Luk 11:53. Δεινῶς, vehemently) Under this vehemence there was lurking a cunning design. See following verse.—ἀποστοματίζειν) Ἀποστοματίζω, I urge (whether myself or another), to give vent to [random or hasty] words from the mouth. With this comp. the following verse.

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

Luk_11:53-54. Κἀκεῖθεν ἐξελθόντος αὐτοῦ] (see the critical remarks) and when He had gone forth thence (from the Pharisees house, Luk_11:37).

As to the distinction between γραμματεῖς and νομικοί, see on Mat_22:35. The νομικοί are included in the γραμματ. κ. Φαρισ. Comp. on Luk_11:45.

ἐνέχειν] not: to be angry (as usually interpreted), which would require a qualifying addition such as χόλον (Herod. i. 118, vi. 119, viii. 27), but: they began terribly to give heed to Him, which in accordance with the context is to be understood of hostile attention (enmity). So also Mar_6:19; Gen_49:23; Test. XII. Patr. p. 682; in the good sense: Jamblichus, Vit. Pyth. 6.

ἀποστοματίζειν[151]] means first of all: to recite away from the mouth, i.e. by heart (Plat. Euthyd. p. 276 C, 277 A; Wetstein in loc.); then transitively: to get out of one by questioning (Pollux, ii. 102; Suidas: ἀποστοματίζειν φασὶ τὸν διδάσκαλον, ὅταν κελεύει τὸν παῖδα λέγειν ἄττα ἀπὸ στόματος). See Ruhnken, Tim. p. 43 f. So here; it is the ἀπαιτεῖν αὐτοσχεδίους κ. ἀνεπισκέπτους ἀποκρίσεις ἐρωτημάτων δολερῶν, Euthymius Zigabenus.

Luk_11:54. According to the corrected reading (see the critical remarks): while they lay in wait for Him, in order to catch up (to get by hunting) something out of His mouth. See instances of θηρεῦσαι in this metaphorical sense, in Wetstein.

[151] The Vulgate has os ejus opprimere, whereby it expresses the reading ἐπιστομίζειν, which still occurs in a few cursives. Luther follows the Vulgate.

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 11:53 . The foregoing discourse, though toned down as compared with Mt., was more than the hearers could stand. The result is a more hostile attitude towards the free-spoken Prophet than the classes concerned have yet shown, at least in the narrative of Lk. They began δεινῶς ἐνέχειν , to be sorely nettled at Him ( cf. Mar 6:19 ). Euthy. gives as equivalents ἐγκοτεῖν , ὀργίζεσθαι . The Vulgate has graviter insistere , to press hard, which A.V [112] and R.V [113] follow. Field (Ot. Nor.) decides for the former sense = the scribes and Pharisees began to be very angry. ἀποστοματίζειν : Grimm gives three meanings to speak from memory ( ἀπὸ στόματος ); to repeat to a pupil that he may commit to memory; to ply with questions so as to entice to offhand answers. In this third sense the word must be taken here as it is by Theophy. (and by Euthy.: ἀπαιτεῖν αὐτοσχεδίους καὶ ἀνεπισκέπτους ἀποκρίσεις ἐρωτημάτων δολερῶν = to seek offhand ill-considered answers to crafty questions).

[112] Authorised Version.

[113] Revised Version.

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

53. κἀκεισθεν ἐξελθόντος αὐτους. In their vehemence they followed Him out of the Pharisee’s house. But it by no means follows from what they did in their excitement that “the Pharisee’s feast had been a base plot to entrap Jesus.”

The text of this verse exhibits an extraordinary number of variations. The above is the reading of א; B C L 33, Boh. For it A D X, Latt. SyrCur. substitute Λέγοντος δὲ αὐτους ταυστα πρὸς αὐτούς or πρὸς τὸν λαόν: and to this D X Latt. Syr-Cur. add ἐνώπιον παντὸς τους λαους or τους ὀχλους. For of οἱ γραμματεισς κ. οἱ φαρ. D and various Lat. texts give of φαρ κ. οἱ νομικοί, legis periti (Vulg. cdef). For δεινωσς ἐνέχειν C has δεινωσς ἐπέχειν, H δ. συνέχειν, and D S with various Lat. texts δ. ἔχειν: male habere (b d q), male so habere (a), graviter habere (c e i), graviter ferre (1), and moleste ferre (1), representing δ. ἔχειν, while graviter insistere (Vulg.) is Jerome’s correction to represent δ. ἐνέχειν. Again, for ἀποστοματίζειν αὐτόν D and most Lat. texts substitute συνβάλλειν αὐτωσͅ: comminare illi (a), committere cum illo (b i l q r), committere illi (d), conferre cum eo (c), conferre illi (e), altercari cum illo (f) representing συμβάλλειν αὐτωσͅ, while os ejus opprimere (Vulg.) represents ἐπιστομίζειν. Not one represents ἀποστοματίζεν.

ἐνέχειν. In Mar 6:19 and Gen 49:23 (the only place in which the act. occurs in LXX) this verb is followed by a dat. It may be doubted whether χόλον, which is expressed Hdt. i. 118. 1, vi. 119. 2, viii. 27. 1, is here to be understood. If anything is to be understood, τὸν νουσν is more probable, as in the analogous cases of ἐπέχειν (which C here reads) and προσέχειν. The meaning appears to be that they “watched Him intensely, were actively on the alert against Him”; which suits Gen 49:23 (ἐνεισχον αὐτωσͅ κύριοι τοξευμάτων) as well as the context here. But external pressure may be the meaning in both places, although in Mar 6:19 internal feeling suits the context better (“cherished a age against”). In the gloss of Hesychius, ἐνέχει· μνησικακεις, ἔγκειται (? ἐγκοτεις), it is possible that μνησικακεις refers to Mar 6:19 and ἔγκειται (or ἐγκοτεις) to Luk 11:53. See Field, Otium; Norvic. iii. pp. 22, 45, and the note in Wordsworth’s Vulgate.

ἀποστοματίζειν. Originally, “to dictate what is to be learned by heart and recited” (Plato, Euthyd. 276 C, 277 A); hence τὰ ἀποστοματίζομενα, “the dictated lesson” (Arist. Soph. El. iv. 1). Thence it passed, either to the pupil’s part, mere recitation, as of the Sibyl reciting verses (Plut. Thes. 24.); or to the teacher’s part, the plying with questions “to provoke to answer,” as here. See Wetst. ad loc., and Hatch, Bib. Grk. P. 40.

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

They proposed many questions to him, to draw something out of his mouth, which they might traitorously carp at.

The more the world is reprehended, the worse it is, and yet must we not betray the truth.

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

Exceedingly vivid and affecting. They were stung to the quick--and can we wonder?--yet had not materials for the charge they were preparing against Him.

provoke him, &c.--"to harass Him with questions."

Next: Luke Chapter 12

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 53. Began to urge him vehemently] δεινως ενεχειν, They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See Lu 12:1, (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee's house, as Matthew, Mt 23:25, shows that these words were spoken on another occasion.) They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word αποστοματιζειν,) that they might find some subject of accusation against him. See Wetstein and Kypke.

A MINISTER of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was labouring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. "Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!" The following advice of one of the ancients is good: Στηθι ἑδαιος ὡς ακμων τυπτομενος, καλου γαρ αθλητου δερεσθαι και νικᾳν. "Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer."

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

(53) And as he said these things unto them.—The better MSS. give, “When He had gone forth from thence . . . ,” as though Jesus had left the house after uttering the “woe” of Luk_11:52, and was followed by the crowd of angry and embittered disputants.

To provoke him to speak.—The Greek verb has literally the sense of “causing to speak impromptu, without thought,” and is happily enough rendered by the English text.

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

53. And as he said these things] Rather (with א, B, C, L), when He had gone forth from thence. The Pharisees in their anger followed Him.

to urge him vehemently] It is clear from this and the following verse that the Pharisee’s feast had been a base plot to entrap Jesus. None of His disciples seem to have been with Him, nor any of the people; and after these stern rebukes the Pharisees surrounded Him in a most threatening and irritating manner, in “a scene of violence perhaps unique in the Life of Jesus.

to provoke him to speak of many things] Perhaps “to cross-question Him,” or to catch words from His mouth about very many things. The classical sense of the verb apostomatizein is ‘to dictate.’

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.

53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:

Ver. 53. To urge him vehemently] ενεχειν. Out of deep displeasure to bear an aching tooth towards him (as Herodias did toward the Baptist, Mar 6:19), waiting him a shrewd turn.

And to provoke him to speak] αποστοματιζειν. Not to stop his mouth about many things, as the Rhemists falsely render it. They asked him captious questions to make him an offender for a word, Isa 29:21.

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.

To urge him vehemently - To press upon him “violently.” They were enraged against him. They therefore pressed upon him; asked him many questions; sought to entrap him, that they might accuse him.

Provoke him ... - This means that they put many questions to him about various matters, without giving him proper time to answer. They proposed questions as fast as possible, and about as many things as possible, that they might get him, in the hurry, to say something that would be wrong, that they might thus accuse him. This was a remarkable instance of their cunning, malignity, and unfairness.

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

And to oppress (i.e. stop) his mouth about many things.[2] This is the literal signification of the Greek: they started one question upon another, to raise confusion and confound the answers. (Witham)

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[BIBLIOGRAPHY]

Et os ejus opprimere de multis: Greek: apostomatizein auton peri pleionon.

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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).

Herein the vile genius of these wretched men was seen, Christ was become their enemy because he told them the truth; his reproofs in order to their reformation and amendment do but fill them with madness against him. Nor are wicked and malicious men at any time fair enemies.

They urge him vehemently, and provoke him to speak of many things; they lie at the catch, in wait for him; hoping that in his many words, and answers to their many captious questions, they should hear something from him, upon which they might form an accusation against him to Pilate, the Roman governor, for his blood was that they thirsted after. If it were thus done to the green tree, let us not wonder if it be so done also to the dry. The hearts and practices of malicious and wicked men, in succeeding generations, do (as in a glass) answer the hearts of persons of their spirits and morals in preceding generations. Malice will never regard justice or equity.

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

53. Provoke—The word here used in the Greek is applied to the practice among teachers of requiring the pupil to speak and answer accurately from memory. Hence, to put prepared questions and require immediate answers, in order to draw out expressions of hostility to Moses and the traditions, to the Temple, or to the Jewish nation, or to Caesar; so as to excite the hierarchy, the people, or the civil authorities against him.

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

And as he said these things unto them. The older authorities here, instead of these words, read, and when he was gone out from thence. Thus, after uttering the last "woe," Jesus appears abruptly to have risen and left the house of his Pharisee entertainers. A crowd of angry men, composed of scribes and lawyers and friends of the Pharisee party, appear to have followed the Galilaean Teacher, whose words just spoken had publicly shown the estimation in which he held the great schools of religious thought which then in great measure guided public Jewish opinion. From henceforth there could be only one end to the unequal combat. The bold outspoken Teacher must, at all hazards, be put out of the way.

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

53, 54. The scribes and the Pharisees. For the manner in which they tried to entrap Jesus, see the 22d chapter of Matthew, and the 8th and 10th of John.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

This is the end of the part of the story where Jesus eats at the Pharisee's house. These verses tell the reader what happens after the main part of the story ends.

After Jesus left there

"After Jesus left the Pharisee's house"

argued with him ... trying to trap him

The scribes and Pharisees did not argue in order to defend their views, but to try to trap Jesus so they could accuse him of breaking the law of God.

trying to trap him in his own words

This means they wanted Jesus to say something wrong so that they could accuse him. (See: Metaphor)

translationWords

scribe

Pharisee

word

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

53. κἀκεῖθεν ἐξελθόντος αὐτοῦ, אBCL Ti[237] W.H[238] In AD La[239] we have λέγοντος δὲ αὐτοῦ ταῦτα πρὸς αὐτούς. There are other variations.

[237] Ti. Tischendorf.

[238] W.H. Westcott and Hort.

[239] La. Lachmann.

53. κἀκεῖθεν ἐξελθόντος αὐτοῦ. ‘When He had gone forth from thence.’ The Pharisees in their anger followed Him out of the house. The breach between Jesus and the constituted religious teachers was more open and violent than it had ever been before.

δεινῶς ἐνέχειν. ‘To press vehemently upon Him,’ not physically but in a circle of bitter hostile inquirers. It is clear from this and the following verse that the Pharisee’s feast had been a base plot to entrap Jesus. None of His disciples seem to have been with Him, nor any of the people; and after these stern rebukes the Pharisees surrounded Him in a most threatening and irritating manner, in “a scene of violence perhaps unique in the Life of Jesus.”

ἀποστοματίζειν αὐτὸν περὶ πλειόνων. Perhaps ‘to cross-question Him,’ or ‘to catch words from His mouth about very many things.’ The classical sense of the verb ἀποστοματίζειν is ‘to dictate.’ Euthymius explains it to mean ‘to demand impromptu and ill-considered answers of treacherous questions.’ The Vulgate “os ejus opprimere” follows the reading ἐπιστομίζειν.

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.

53.] ἐνέχ. (αὐτῷ understood, see reff.) to press vehemently upon Him with a hostile view; a sense confined apparently to N.T. and LXX.

ἀποστ.] ἀποστοματίζειν φασὶ τὸν διδάσκαλον, ὅταν κελεύει τὸν παῖδα λέγειν ἄττα ἀπὸ στόματος. Suidas. So it will mean, to examine Him,—to question Him,—especially, we may suppose, on such things as would require answers out of, or expository of, the Law, as they catechized in schools.

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

To urge him vehemently [δεινως ενεχειν] . See on Mr 6:19.

Provoke to speak [αποστοματιζειν] . Only here is New Testament.

From ajpo, from, and stoma, the mouth. Originally to dictate to a pupil what he is to learn by heart. Thus Plato : "When the grammar - master dictated [αποστοματιζοι] to you" (" Euthydemus, " 276). Hence to catechize, with the idea of putting words into Christ 's mouth, and making him say what they wanted him to say.

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

Vers. 53 and 54: Historical Conclusion.

These verses describe a scene of violence, perhaps unique, in the life of Jesus. Numerous variations prove the very early alteration of the text. According to the reading of the principal Alex., And when He had gone thence, this scene must have taken place after Jesus had left the Pharisee’s house; but this reading seems designed to establish a closer connection with what follows (Luk 12:1 et seq.), and produces the impression of a gloss. On the other hand, the omission of the words, and seeking, and that they might accuse Him, in B. L. (Luk 11:54), renders the turn of expression more simple and lively. The reading ἀποστομίζειν (to blunt) has no meaning. We must read ἀποστοματίζειν, to utter, and then to cause to utter.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.