Lucas 11
Leon Morris · Citado em PreceptAustin
Lucas 11
Morris says this passage speaks of "the importance of a right inward attitude when we give alms. We must give from our hearts and not just make an outward gesture. ‘The gift without the giver is bare’ (Lowell, cited in Arndt). When one gives from the heart everything is clean. No amount of pouring of water can make up for a wrong state in the inward life." (Borrow The Gospel According to St. Luke: An Introduction and Commentary) J C
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Morris - Perhaps we can see something of the situation by considering an example. On the sabbath, they taught, a man may not carry a burden ‘in his right hand or in his left hand, in his bosom or on his shoulder’. But he may carry it ‘on the back of his hand, or with his foot or with his mouth or with his elbow, or in his ear or in his hair or in his wallet (carried) mouth downwards, or between his wallet and his shirt, or in the hem of his shirt, or in his shoe or in his sandal’ (Shabbath 10:3). Multiply this by all the regulations of the Law and ordinary people have a burden beyond bearing even to know what they might do and might not do. But there is also a multitude of loopholes for a lawyer who knew the traditions which enabled him to do pretty well what he wished. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) William Barclay (Luke 11 Commentary) on the evasions of the lawyers and Pharisees - 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 street became 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 camel drivers’ knots and knots in ropes. But a woman might tie the knot in her girdle. Therefore, if a bucket of water had 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 between his 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.” Weigh down (5412) phortizo from phortos = something carried [Acts 27:10 = freight of a ship], from phero = to bring or carry) means to load or burden with something, to cause someone to carry something, to overburden. Phortizo in a figurative sense describes overburdening someone spiritually (with ceremony, rules, laws, etc). Burdens (cargoes, loads) (5413) phortion from phortos = something carried, used of the freight of a ship Acts 27:10) is literally that which is carried. It is an old word used for a ship's cargo (Acts 27:10). A load or burden. Liddell Scott says a secular use of phortion was of a child in a womb (Xenophon). Phortion is the pack a soldier is expected to carry. Phortion is used figuratively in a positive sense to describe the commands of Christ (Mt 11:30). Phortion - 6x/5v - burden(1), burdens(3), cargo(1), load(1). Matt. 11:30; Matt. 23:4; Lk. 11:46; Acts 27:10; Gal. 6:5 Hard to bear (1419)(dusbastaktos from bastazo = to take up, carry) means being burdensome or difficult to endure, hard to bear. Only in Lk 11:46, Mt 23:4. Gilbrant - This compound, a form of bastazō , can be found in classical Greek as early as the First Century A.D. to mean “intolerable, grievous to be borne.” Its single appearance in the Septuagint is found in Proverbs 27:3 where a fool’s wrath is said to be heavier than both a heavy stone and cumbersome sand. In the two New Testament occurrences, Jesus used dusbastaktos to refer to the “burdens” the Pharisees and scribes put on the people, while they themselves never touched such things (Matthew 23:4; Luke 11:46). The implication goes beyond “heaviness” and suggests something about the burden that makes it a “grievous” experience, “hard to bear.” This is contrasted by Jesus’ invitation and promise of an easy yoke and a light burden (Matthew 11:29, 30). Touch (4379)(prospsauo from prós = to, at + psaúō = to touch, touch lightly, which is from psáō (n.f., see psēlapháō [5584]), to touch.) means to touch (lightly), metaphorically touch in a concerned way, i.e. help in some way. Only in Luke 11:46. Luke 11:47 "Woe to you! For you build the tombs of the prophets, and it was your fathers who killed them. KJV Luke 11:47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. For you build the tombs of the prophet Mt 23:29-33; Acts 7:51; 1 Th 2:15 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:45-52 Kingdom Obstructionists - John MacArthur Luke 11:46-50 What's Missing in False Religion, Part 1 - John MacArthur HYPOCRISY OF HOMAGE TO THE PROPHETS Related Passage: Matthew 23:29-37 (THIS IS A SERIES OF WOES GIVEN AT A LATER TIME) "Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous, 30 and say, 'If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.' 31 "Consequently you bear witness against yourselves, that you are sons of those who murdered the prophets. 32 "Fill up then the measure of the guilt of your fathers. 33 "You serpents, you brood of vipers, how shall you escape the sentence of hell? 34 "Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify (JESUS), and some of them you will scourge in your synagogues (JESUS), and persecute from city to city, 35 that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar (THEIR ACTIONS PROVED THEY APPROVED IN THEIR HEART OF THE MURDER OF THE PROPHETS BY THEIR FATHERS). 36 "Truly I say to you, all these things shall come upon this generation. 37 "O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. (See MacArthur's related sermon Matthew 23:16-33 The Condemnation of False Spiritual Leaders 4)
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Morris - People who walked over unmarked graves became ceremonially unclean. And people who walked in the teaching and ways of the Pharisees became morally unclean. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) William
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Morris explains the so-called "logic" of the Mishnah - The reasoning is that if it was a serious matter to offend against the Law which was sometimes hard to understand, it was a much more serious matter to offend against the interpretation which, the scribes thought, made everything clear. The lawyers ought to have expounded God’s Law in such a way that it helped and inspired people. Instead they made it a wearisome burden. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Josh Black - The lawyers were quick to teach and give commands, but they did nothing to help people make progress in their faith. They were quick to tell others what to do, but they did nothing to support them in doing it. And worst of all, they didn’t model in their lives what they called others to do. These lawyers are like a bad coach in the weight room who gives a severe a workout regimen to his student. He keeps loading the 45 lb. plates onto the bar. It’s up to 300 lbs., and he tells his student to start lifting. But the coach has never lifted 300 lbs. in his life. And now he’s not even willing to spot the guy he’s given the workout to. And then he criticizes him when he can’t lift it. MacArthur gives us background to help picture the burdens of the common folks - The picture Jesus gives here reflects the common custom of that day, and of people in many underdeveloped countries today, of loading up a donkey, camel, or other beast of burden to the point where it can hardly move. As they traveled down the road, the owner would walk alongside, carrying nothing himself, berating and bearing the animal if it happened to stumble or balk, with no concern for the animal’s feelings or welfare. (See Matthew Commentary) Luke has already alluded to some of these burdens that were hard to bear - He had just mentioned the requirement of ceremonial washing (Lk 11:38). Luke 6:1-2 Now it happened that He was passing through some grainfields on a Sabbath; and His disciples were picking the heads of grain, rubbing them in their hands, and eating the grain. 2 But some of the Pharisees said, “Why do you do what is not lawful on the Sabbath?” Luke 6:6-11 On another Sabbath He entered the synagogue and was teaching; and there was a man there whose right hand was withered. 7 The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find reason to accuse Him. 8 But He knew what they were thinking, and He said to the man with the withered hand, “Get up and come forward!” And he got up and came forward. 9 And Jesus said to them, “I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?” 10 After looking around at them all, He said to him, “Stretch out your hand!” And he did so; and his hand was restored. 11 But they themselves were filled with rage, and discussed together what they might do to Jesus John adds some other examples related to Sabbath keeping rules John 5:9-10, 16, 18 Immediately the man became well, and picked up his pallet and began to walk. Now it was the Sabbath on that day. 10 So the Jews were saying to the man who was cured, “It is the Sabbath, and it is not permissible for you to carry your pallet.” (5:16) For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. (5:18) For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God. John 9:14, 18 Now it was a Sabbath on the day when Jesus made the clay and opened his eyes. (9:18) The Jews then did not believe it of him, that he had been blind and had received sight, until they called the parents of the very one who had received his sight, Leon Morris gives an example of a burden the religious leaders placed on the people - On the Sabbath, they taught, a man may not carry a burden “in his right hand or in his left hand, in his bosom, or on his shoulder.” But he may carry it “on the back of his hand, or with his foot or with his mouth or with his elbow, or in his ear or in his hair or in his wallet (carried) mouth downwards, or between his wallet and his shirt, or in the hem of his shirt, or in his shoe or in his sandal (Shabbat 10:3). Multiply this by all the regulations of the Law and ordinary people have a burden beyond bearing even to know what they might do and might not do. But there is also a multitude of loopholes for a lawyer who knew the traditions which enabled him to do pretty well what he wished. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) While you yourselves will not even touch (prospsauo) the burdens (phortion) with one of your fingers - The lawyers laid the burdensome regulations on the laity, the regular folks, but were unwilling to help the people bear these heavy, often ridiculous legalistic burdens. And when the people were unable to keep the silly rules and regulations the religious leaders would chide them for not keeping the law which resulted in a sense of guilt that only added to their burden. A T
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Morris - Jesus is saying that the blood of all those slain for their faithfulness to God will be required. It is laid at the door of this generation, because the people of the day fully share in the attitude that brought about the deaths of the prophets. (Borrow The Gospel According to St. Luke: An Introduction and Commentary)
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Morris - Their methods were such that people could not get at the essential meaning of God’s word. Instead of opening up the treasures of knowledge, the lawyers closed them fast. They turned the Bible into a book of obscurities, a bundle of riddles which only the experts could understand. And the experts were so pleased and preoccupied with the mysteries they had manufactured that they missed the wonderful thing that God was saying. They neither entered themselves nor allowed others to enter. There were ordinary people on their way to the knowledge of God until these teachers turned them away. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) A T