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Luke 11:52

in Luke 11

Woe to you experts in the law! For you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

BSB

The same verse in ASV and KJV

ASV

Woe unto you lawyers! for ye took away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.

KJV

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.

This verse in Luke 11

Commentary

25 notes on this verse

A commentator

Jerome

HOMILY ON PSALM 88 (89) · Written before 420.

John says in the book of Revelation, "He who has the key of David, he who opens and no one shuts, and who shuts and no one opens." The scribes and Pharisees held this key in the law. The Lord warns them in the Gospel, "Woe to you lawyers, who hold the key of the kingdom of heaven." O you Pharisees, who hold the keys of the kingdom and do not believe in Christ who is the gate of the kingdom and the door. The promise is made to you, but it is granted to us.

This site's exposition

taken away the key of knowledge

Woe unto you, lawyers! for ye have taken away the key of knowledge names the gravest of the seven woes, for the lawyers’ calling was precisely to open the Scriptures to the people, and the charge is that they have locked what they were trusted to unlock. Ye entered not in yourselves, and them that were entering in ye hindered doubles the failure, neither receiving the truth themselves nor permitting others the access their office existed to provide. The commentators hear in the key an image reaching toward the keys later given in a very different sense in Matthew’s Gospel, the same picture of authority to open or shut used there for a very different result.

The record, by era

The Church Fathers5 voices

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

proposed

Those also are even now condemned under the name of Jews, and made subject to future punishment, who, while usurping to themselves the teaching of divine knowledge, both hinder others, and do not themselves acknowledge that which they profess.

A commentator

Ambrose of Milan

Exposition of the Gospel of Luke, 7.108 · Written before 397.

proposed

They are still accused under the name of the Jews, and they are determined to be subject to future punishment; because while they claim for themselves the teaching of divine knowledge and hinder others, they themselves do not recognize what they profess.

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written in the 5th century.

proposed

(de qu. Ev. l. ii. q. 23.) But the key of knowledge is also the humility of Christ, which they would neither themselves understand, nor let be understood by others.

A commentator

Ephrem the Syrian

COMMENTARY ON TATIAN'S DIATESSARON 18.8 · Written before 373.

proposed

Woe to you, lawyers, because you have hidden the keys! That is, because they had hidden the knowledge of our Lord's manifestation which was in the prophecies. If our Lord is the door, as he has said, it is clear that the keys of knowledge …

A commentator

Tertullian

Against Marcion Book IV · Written before 220.

proposed

Was it not because (Christ) was jealous of such a disposition as the Marcionites denounce, visiting the sins of the fathers upon the children unto the fourth generation? What "key," indeed, was it which these lawyers had, but the interpretation of the law? Into the perception of this they neither entered themselves, even because they did not believe (for "unless ye believe, ye shall not understand"); nor did they permit others to enter, because they preferred to teach them for commandments even the doctrines of men.
18 more voices on this verse

The Church Fathers5 voices

A commentator

Pseudo-Clement

Recognitions (Book I) · Written before 400.

proposed

"For when the rising of Christ was at hand for the abolition of sacrifices, and for the bestowal of the grace of baptism, the enemy, understanding from the predictions that the time was at hand, wrought various schisms among the people, that, if haply it …

A commentator

Pseudo-Clement

Recognitions (Book II) · Written before 400.

proposed

For He alone is the true God, who is the God of the Jews; and for this reason our Lord Jesus Christ did not teach them that they must inquire after God, for Him they knew well already, but that they must seek His kingdom …

A commentator

Cyril of Alexandria

Catena Aurea by Aquinas · Written before 444.

proposed

Now we say, the law itself is the key of knowledge. For it was both a shadow and a figure of the righteousness of Christ, therefore it became the Lawyers, as instructors of the Law of Moses and the words of the Prophets, to reveal in a certain measure to the Jewish people the knowledge of Christ. This they did not, but on the contrary detracted from the divine miracles, and spoke against His teaching, Why hear ye him? So then they took away the key of knowledge. Hence it follows, Ye entered not in yourselves, and them that were entered in ye hindered. But faith also is the key of knowledge. For by faith comes also the knowledge of truth, according to that of Isaiah, Unless ye have believed, ye will not understand. (Isa. 7:9. LXX.) The Lawyers then have taken away the key of knowledge, not permitting men to believe in Christ.

A commentator

Cyril of Alexandria

COMMENTARY ON LUKE, HOMILY 86 · Written before 444.

proposed

We consider that the key of knowledge means the law itself, and by faith in him, I mean justification in Christ. Although the law was in shadow and type, yet those types show to us the truth, and those shadows depict to us in many ways the mystery of Christ. A lamb was sacrificed according to the law of Moses. They ate its flesh. They anointed the lintels with its blood and overcame the destroyer. The blood of a mere sheep could not turn away death. Christ was typified under the form of a lamb. He endures to be the victim for the life of the world and saves by his blood those who are partakers of him. One might mention many other instances as well, by means of which we can discern the mystery of Christ sketched out in the shadows of the law. When speaking to the Jews, he once said, "There is one that accuses you, even Moses, whom you trusted. For if you had believed Moses, you should have also believed me, because he wrote of me." "You search the Scriptures, because you think that in them you have eternal life; and it is they that bear witness to me." Every word of divinely inspired Scripture looks to him and refers to him. As it has been shown, if Moses speaks, he typified Christ. If the holy prophets that you name speak, they also proclaimed to us in many ways the mystery of Christ, preaching beforehand the salvation that is by him.

A commentator

Maximus of Turin

SERMON 43.2 · Written before 465.

proposed

This key is Christ the Lord, by whom the hidden places of our hearts are unlocked to believing faith. The Pharisees lost this key, and the apostles found it. The Lord says to Peter, "I will give you the keys of the kingdom of heaven." …

The Medieval Church5 voices

A commentator

Bonaventure

Collationes de Septem Donis, Collation 4 · Written in the 13th century.

proposed

Likewise, knowledge is repelled when a man possesses knowledge and does not wish to live according to that knowledge nor to fulfill it. Whence the Lord says: "Woe to you, Scribes and Lawyers, because you have taken away the key of knowledge: you yourselves have …

A commentator

Bonaventure

Commentary on Luke, Chapter 11 · Written in the 13th century.

proposed

Woe to you lawyers, etc. Here he repeats woe a third time on account of fraudulence against the truth of doctrine. And because the wicked and deceivers advance to worse things, therefore first there is set forth the threat of Gehenna; and second there is …

A commentator

Ancient Greek Expositor

Catena Aurea by Aquinas · Written before 1274.

proposed

It follows, Woe to you, lawyers, for ye have taken away the key of knowledge.

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

Woe to you lawyers, because you have taken away the key of knowledge; you did not enter in yourselves, and you hindered those who were entering. The key of knowledge is the humility of Christ, which the lawyers neither wished to understand in the law …

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

By the "key of knowledge" the Lord meant the teaching and guidance through the Law, which is able to lead to Christ. For the Law undoubtedly serves as a tutor leading to Christ (Gal. 3:24). Thus, the lawyers appeared to be explaining the Law, yet …

The Puritans and the Awakening3 voices

A commentator

John Wesley

1703–1791

Explanatory Notes upon the New Testament (1755)

Ye have taken away the key of knowledge - Ye have obscured and destroyed the knowledge of the Messiah, which is the key of both the present and the future kingdom of heaven; the kingdom of grace and glory.
Woe unto you lawyers,....

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

Prayer is one of the great laws of natural religion. That man is a brute, is a monster, that never prays, that never gives glory to his Maker, nor feels his favour, nor owns his dependence upon him. One great design therefore of Christianity is to assist us in prayer, to enforce the duty upon us, to instruct us in it, and encourage us to expect advantage by it.

The Nineteenth Century5 voices

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

Ye have taken away the key of knowledge - By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See on Mat 23:13 (note).
The passage before us is an example of our Lord Jesus Christ's faithful dealing with the souls of men. We see Him without fear or favor rebuking the sins of the Jewish expounders of God's law. That false charity which calls it "unkind" to say that any one is in error, finds no encouragement in the language used by our Lord. He calls things by their right names. He knew that acute diseases need severe remedies.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

key of knowledge--not the key to open knowledge, but knowledge, the only key to open heaven. In Mt 23:13, they are accused of shutting heaven; here of taking away the key, which was worse. A right knowledge of God's Word is eternal life (Joh 17:3); but this they took away from the people, substituting for it their wretched traditions.

quarantine:debris (2026-07-29) — starts-lowercase

The passage before us is an example of our Lord Jesus Christ's faithful dealing with the souls of men. We see Him without fear or favor rebuking the sins of the Jewish expounders of God's law. That false charity which calls it "unkind" to say that any one is in error, finds no encouragement in the language used by our Lord. He calls things by their right names. He knew that acute diseases need severe remedies. He would have us know that the truest friend to our souls, is not the man who is always "speaking smooth things," and agreeing with everything we say, but the man who tells us the most truth. We learn, firstly, from our Lord's words — how great is the sin of professing to teach others, what we do not practice ourselves. He says to the lawyers, "Woe to you, because you load people down with burdens they can hardly carry, and you yourselves will not lift one finger to help them!" They required others to observe wearisome ceremonies in religion — which they themselves neglected. They had the impudence to lay yokes upon the consciences of other men — and yet to grant exemptions from these yokes for themselves. In a word, they had one set of measures and weights for their hearers — and another set for their own souls. The stern reproof which our Lord here administers, should come home with special power to certain classes in the church. It is a word in season to all Bible teachers. It is a word to all fathers and mothers. Above all, it is a word to all clergymen and ministers of religion. Let all such mark well our Lord's language in this passage. Let them beware of telling others to aim at a standard — which they do not aim at themselves. Such conduct, to say the least, is gross inconsistency. Perfection, no doubt, is unattainable in this world.
Woe unto you, lawyers! - See the notes at Mat 23:13. The key of knowledge - A key is made to open a lock or door. By their false interpretation of the Old Testament they had taken away the true key or method of understanding it. They had hindered the people from understanding it aright. “You endeavor to prevent the people also from understanding the Scriptures respecting the Messiah, and those who were coming to “me” ye hindered.” If there is any sin of special magnitude, it is that of keeping the people in ignorance; and few people are so guilty as they who by false instructions prevent them from coming to a knowledge of the truth, and embracing it as it is in Jesus.

How the passage was read

On Luke 11:37-54

On Luke 11:37-54

The dinner-table woes: cups, herbs, and proportion

The setting is a Pharisee's dinner table, and the host “marvelled that he had not first washed before dinner”: netilat yadayim, the ritual hand-pouring before bread (explained in this site's Mark 7 note). Jesus answers with the tradition's own vocabulary of vessels: “Now do ye Pharisees make clean the outside of the cup and the platter.” The purity law genuinely distinguished a vessel's outside from its inside; the Mishnah's tractate on vessels opens a chapter with exactly that: “All vessels have different laws for their outer and inner sides” (Kelim 25:1). Jesus turns the technical distinction into a mirror: the inside of the person is the part that counts.

Luke's tithing woe is sharper than Matthew's, and knowing the law shows why: “ye tithe mint and rue and all manner of herbs.” The Mishnah exempts rue from tithes (Sheviit 9:1 lists it first among the exempt plants). The Pharisees of the woe are tithing beyond what even their own tradition required, while “judgment and the love of God” go passed over. As in Matthew 23:23, Jesus affirms the scruple (“these ought ye to have done”) and indicts the inversion of weight.

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Sources: Mishnah Kelim 25:1 (a vessel's outside and inside) · Mishnah Sheviit 9:1 (rue exempt from tithes)

The words behind it

17 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Malachi 2:7

    For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts.

    it leads to

    • 2 Timothy 2:24–25

      And a servant of the Lord must not be quarrelsome, but must be kind to everyone, able to teach, and forbearing.

    • Leviticus 10:11

      so that you may teach the Israelites all the statutes that the LORD has given them through Moses.”

    • Deuteronomy 21:5

      And the priests, the sons of Levi, shall come forward, for the LORD your God has chosen them to serve Him and pronounce blessings in His name and to give a ruling in every…

    • 2 Corinthians 5:20

      Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God.

  • Through

    Matthew 23:13

    Woe to you, scribes and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let in those who wish to enter.

    it leads to

    • Matthew 23:29

      Woe to you, scribes and Pharisees, you hypocrites! You build tombs for the prophets and decorate the monuments of the righteous.

    • Matthew 23:23

      Woe to you, scribes and Pharisees, you hypocrites! You pay tithes of mint, dill, and cumin. But you have disregarded the weightier matters of the law: justice, mercy, and faithfulness. You should have practiced…

    • Matthew 23:27

      Woe to you, scribes and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside, but on the inside are full of dead men’s bones and every kind of impurity.

    • Zechariah 11:17

      Woe to the worthless shepherd, who deserts the flock! May a sword strike his arm and his right eye! May his arm be completely withered and his right eye utterly blinded!”

Where this verse is studied

On this page

About Luke

The Return of the Prodigal Son, Gustave Doré. Public domain.
The Return of the Prodigal Son, Gustave Doré. Public domain.
This page draws on 24 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, Catena Aurea by Aquinas; Ambrose of Milan, Exposition of the Gospel of Luke, 7.108; Ancient Greek Expositor, Catena Aurea by Aquinas; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Collationes de Septem Donis, Collation 4; Bonaventure, Commentary on Luke, Chapter 11; Cyril of Alexandria, Catena Aurea by Aquinas; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 86; Ephrem the Syrian, COMMENTARY ON TATIAN'S DIATESSARON 18.8; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, HOMILY ON PSALM 88 (89); John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Maximus of Turin, SERMON 43.2; Pseudo-Clement, Recognitions (Book I); Pseudo-Clement, Recognitions (Book II); Tertullian, Against Marcion Book IV and Theophylact of Ohrid, Commentary on Luke.