Luke 6:11

Luk 6:11. Ἀνοίας, with madness) And yet at that very time they had good reason to have come to their senses spiritually [they were filled with ἀνοία, whereas they needed μετανοία].

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

Luk 6:11 . ἀνοίας : they were filled with senseless anger . They were “mad” at Jesus, because He had broken the Sabbath, as they conceived it, in a way that would make Him popular: humanity and preternatural power combined. τί ἂν ποιήσαιεν : ἂν with the optative in an indirect question, in Lk. only, following classic usage. This combination of occasional classicism with frequent Hebraism is curious. It is noticeable that Lk. does not impute murderous intentions to the opponents of Jesus at this stage, nor combination with politicians to effect truculent designs ( vide Mar 3:6 ).

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

filled with madness--The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed.

what . . . do to Jesus--not so much whether to get rid of Him, but how to compass it. (See on Mat 3:6.)

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 11. They were filled with madness] Pride, obstinacy, and interest, combined together, are capable of any thing. When men have once framed their conscience according to their passions, madness passes for zeal, the blackest conspiracies for pious designs, and the most horrid attempts for heroic actions. QUESNEL.

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

(11) They were filled with madness.—The expression is peculiar to St. Luke’s report.

Communed one with another.—It seems singular that Luke, who in other respects seems to have had so many points of contact with people connected with the Herods (see Introduction), should have omitted the fact which St. Mark records, that it was with the Herodians that the Pharisees took counsel. Possibly, however, his very acquaintance with the men so named may have made him reluctant to give a special prominence to the part they had taken against the Christ. St. Mark, it will be remembered, says that they “took counsel” (or, held a council) that they might destroy Him.

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

11.. they were filled with madness] Rather, unreasonableness. The word implies senselessness, the frenzy of obstinate prejudice. It admirably characterises the state of ignorant hatred which is disturbed in the fixed conviction of its own infallibility. (2Ti_3:9.) The two first Sabbath miracles (Luk_4:35; Luk_4:39) had excited no opposition, because none of these religious spies and heresy-hunters (Luk_20:20) were present.

communed] Rather, began to commune. This public miracle and public refutation clinched their hatred against Him (Mat_12:14. Comp. Joh_11:53).

one with another] And, St Mark adds, with the Herodians. This shews the extremity of their hate, for hitherto the Pharisees had regarded the Herodians as a half-apostate political party, more nearly allied to the Sadducees, and ready with them to sacrifice the true interests of their country and faith. St Matthew (Luk_12:14) says that they actually “held a council against Him.”

what they might do] The form used—what is called the Aeolic aorist—implies extreme perplexity.

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.

And it came to pass in those days,.... When Christ was teaching by the lake of Gennesaret, or in one or other of the cities of Galilee near that place:

that he went out; of the synagogue and city where he had been:

into a mountain to pray; for the sake of solitude, and which lay near the sea of Tiberias; See Gill on Mat 14:23.

and continued all night in prayer to God; or "with" God, as the Ethiopic version renders it; or "in the prayer of God" as the phrase may be literally rendered; not in a prayer of God's making; though the Jews (m) sometimes speak of the prayer of God, and give us a form of it: but either this respects the object of his prayer; it was made to God, as our translation suggests; or the nature, matter, and manner of it: it was a divine prayer, it regarded divine things, and was put up in a very fervent manner, and with great vehemence; so the coals of love or jealousy are said to be "coals of fire, which hath , the flame of Jehovah"; that is as we render it, "a most vehement flame", Sol 8:6 In like manner, "prayer of God" is a most vehement prayer; strong cries sent up to God with great eagerness and importunity, fervency, and devotion; and such was Christ's prayer, and in which he continued all night: unless by the prayer of God should be meant, as is thought by many, an house of prayer to God, in which Christ lodged all night, and spent it in prayer to God in it. Certain it is, the Jews had their "proseuchre", or prayer houses. Philo the Jew (n) often speaks of them, and so does Josephus (o); and there seems to be mention made of them in the Talmudic writings: when R. Jochanan ben Zaccai came to Vespasian, in his camp before Jerusalem, Vespasian asked him, what he should give him? he replied (p),

"I desire nothing of thee but this "Jabneh", (a famous university,) that I may teach in it the disciples, and fix in it "an oratory", or "prayer house", and do in it, all the commandments said in the law.''

And in another place (q),

"R. Judah says, that Samuel said it is free for a man to make water within four cubits, , which I should choose to render, "of the proseucha", or "prayer house":''

though the Gemarists afterwards, and so the gloss seem to explain it of the time after prayer, in which a man should wait before he evacuates, even as long as he might go the length of four cubits. Juvenal (r) has reference to one of these oratories, when he says, "in qua te qucero proseucha?" and in one of these, it is very likely, Christ was in prayer all night long; for by the sea side, and by the side of rivers, these oratories were used to be; Act 16:13.

(m) T. Bab. Beracot, fol. 7. 1. Bereshit Rabba, sect. 56, fol. 50. 2. (n) De Vita Mosis, l. 3. p. 685. in Flaccum, p. 971, 972, 982. leg. ad Caium. p. 1011, 1012, 1013, 1014, 1016, 1040, 1043. (o) In Vita. (p) Abot R. Nathan, c. 4. fol. 2. 4. (q) T. Bab. Megilia, fol. 27. 2. (r) Satyr. 3. l. 295.

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

7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.

8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.

9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?

10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.

11 And they were filled with madness; and communed one with another what they might do to Jesus.

Ver. 11. They were filled with madness] That is, with extreme rage and anger, which is a short madness- Et rectam tollit de cardine mentem.

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.

Were filled with madness - Probably,

Because he had shown his “power” to work a miracle. Because he had shown his power to do it “contrary” to what “they” thought was right. Because by doing it he had shown that he was from “God,” and that “they” were therefore “wrong” in their views of the Sabbath. And, Because he had shown no respect “to their views” of what the law of God demanded.

Pride, obstinacy, malice, and disappointed self-confidence were “all” combined, therefore, in producing madness. Nor were they alone. Men are often enraged because others do good in a way which “they” do not approve of. God gives success to others; and because he has not accommodated himself to “their” views of what is right, and done it in the way which “they” would have prescribed, they are enraged, and filled with envy at people more successful than themselves.

Communed one with another - Spoke together, or laid a plan.

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

And they were filled with madness; and communed one with another what they might do to Jesus. The storm was already gathering. From this time we gather from the words of SS. Matthew and Mark, that in the minds of others as well as in the mind of Jesus, the thought of his death was ever present. The thought-leaders of the Jews the men whose position was secured as long as the rabbinic teaching held sway in the hearts of the people, but no longer from this hour resolved upon the death of that strange mighty Reformer. He was, said they, an impostor, a fanatic; one who led men"s minds astray. Had they no doubts, we ask; no qualms of conscience, no deep searchings of heart? Were these great ones of earth really persuaded that he was a deceiver?

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

11. ἀνοίας, ‘unreasonableness.’ The word occurs in the N. T. only in 2Ti 3:9. Plato (Tim. p. 86, 3) says that there are two kinds of ἄνοια, namely μανία and ἀμαθία, i.e. brutal and wilful ignorance. Here the word implies dementia, senselessness, the frenzy of obstinate prejudice. It admirably characterises the state of ignorant hatred which is disturbed in the fixed conviction of its own infallibility. (2Ti 3:9.) The two first miracles (Luk 4:35; Luk 4:39) had excited no opposition, because none of these religious spies and heresy-hunters (Luk 20:20) were present.

διελάλουν, ‘began to commune.’ This public miracle and public refutation clinched their hatred against Him (Mat 12:14. Comp. Joh 11:53).

πρὸς ἀλλήλους. St Mark adds that they conferred with the Herodians. This shews the extremity of their hate, for hitherto the Pharisees had regarded the Herodians as a half-apostate political party, more nearly allied to the Sadducees, and ready with them to sacrifice the true interests of their country and faith. St Matthew (Mat 12:14) says that they actually “held a council against Him.”

τί ἂν ποιήσαιεν. The other reading ποιήσειαν (found in some MSS.)—the Aeolic aorist—implies extreme perplexity. It occurs only here in the N.T. and in Act 17:27, ψηλαφήσειαν. For the ἂν with the indirect question comp. Luk 1:62, Luk 9:46. Here it implies that they weighed the possible steps; quid forte faciendum videretur. See Winer, p. 386.

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.

11. ἀνοίας] It does not appear that this word can ever mean, as in some former editions, ‘madness,’ rage of a senseless kind: certainly it does not in reff., nor in Herod. vi. 69 or Thuc. iii. 48, there carelessly referred to. The proper meaning, ‘senselessness,’ ‘wicked folly,’ must be kept to. See Ellicott’s note on 2Ti 3:9, to which I owe this correction.

διελάλ., viz. the Pharisees and Herodians: Mark ver. 6, where see note.

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

11. ἀνοίας. The phrensy or loss of reason which is used by extreme excitement; dementia rather than insipientia (Vulg.) or amentia (Beza). Plato distinguishes two kinds of ἄνοια, τὸ μὲν μανίαν, τὸ δʼ ἀμαθίαν (Tim. 86 B). It is the former which is intended here. Elsewhere 2Ti 3:9; Pro 22:15; Ecc 11:10; Wisd. 15:18, 19:3; 2 Mal 4:6, etc.

τί ἂν ποιυήσαιεν. “What they should do,” if they did anything. In Lk. the opt. is still freq. in indirect questions: see on 3:15. Mk. says that the Pharisees forthwith took counsel with the Herodians how they might destroy Him (ἀπολέσωσιν). They would be glad of the assistance of the court party to accomplish this end. With their help Antipas might be induced to treat Jesus as he had treated the Baptist. Lk. nowhere mentions the Herodians.

The Aeolic form ποιήσειαν is not found is the best MSS, here. In Act 17:27 ψηλαφήσειαν is probably genuine.

6:12-8:56. From the Nomination of the Twelve to Their First Mission

In proportion as the work of Christ progresses the opposition between Him and the supporters of moribund Judaism is intensified.

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

They were filled with madness. Peculiar to Luke.

Anoia, madness, is, properly, want of understanding. The word thus implies senseless rage, as distinguished from intelligent indignation.

12 - 16. Compare Mt 10:2 - 4; Mr 3:13 - 19.

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