Condemnation of Pharisees and Scribes. Cf. (though the arrangement is different) Matthew 23*, where the Jerusalem setting is more suitable (perhaps Lk. wishes to make the Jerusalem discourses end with the apocalypse of Mark 13). It is strange that Jesus should offend His host, first by deed, then by word. The Pharisees emphasized outer cleanliness at the expense of inward, but on the other hand early Christian asceticism distorted the teaching and example of Jesus, and produced a crowd of unwashed saints.
Luke 11:38 reminds us of Mark 7:2.
Luke 11:39. of the cup and of the platter may be an insertion from Matthew 23:25.
Luke 11:40. Wellhausen, following Codex Rezæ, transposes outside and inside: Has not the man who has cleansed the inward cleansed the outward as well? There is LXX evidence for make = clean. Similarly in Luke 11:41, by a slight change in the Aramaic (which the Gr. translator has perhaps misread) Well-hausen gets the good sense, Cleanse those things which are within, etc. As it stands the verse means (Instead of washing the outside of the dishes) give the contents to the poor, and so avoid the real defilement of extortion (Luke 11:39).
Luke 11:42. Codex Bezæ omits but these ought ye to have done, etc.; the words conflict with Jesus-' rebuke in the context.
Luke 11:44. The change from Mt. may be due to Lk.'s desire to make the saying more intelligible to his Gentile readers.
Luke 11:45-54 forms a series of woes, nominally against the Scribes, though Luke 11:47-51 is against the Jews generally. One can understand the interruption in 45 (reproachest, lit., insultest).
Luke 11:46 = Matthew 23:4; Luke 11:47 f.= Matthew 23:29 f., Luke 11:49-51 = Matthew 23:34-36.
Luke 11:49. the Wisdom of God: there is no trace of any apocryphal book bearing this title, nor can we say (though Mt. and Lk. thought so) that Jesus is describing Himself by this title: He could not have said that He was sending forth prophets and wise men and scribes (so Mt.: Lk.'s apostles is a Christian accommodation). Wisdom is a favourite Hebrew figure to express the yearning of the Divine Spirit over Israel. The original saying spoke of God's dealings with His people: Therefore the Wisdom of God (hath) said, - Behold,-' etc. On the questions involved in the parallel with Mt., and also the severance of Luke 13:34 f. from this context, see Harnack, Sayings, pp. 168ff., Streeter in Oxford Studies, p. 151ff., Bacon in Exp., Dec. Luke 19:15.
Luke 11:52 = Matthew 23:13 key of knowledge, i.e. the knowledge of how to enter the Kingdom.
Luke 11:53 f. Lk. only. to press upon Him vehemently: better to follow Him up closely, or perhaps to scheme and plot eagerly. to provoke him, etc., lit. to draw from His mouth, i.e. to cross-examine Him, to trip Him into some fatal utterance.