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Luke 11:38

in Luke 11

But the Pharisee was surprised to see that Jesus did not first wash before the meal.

BSB

The same verse in ASV and KJV ▾

ASV

And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner.

KJV

And when the Pharisee saw it, he marvelled that he had not first washed before dinner.

This verse in Luke 11

Commentary

14 notes on this verse

A commentator

Cyril of Alexandria

COMMENTARY ON LUKE, HOMILY 83 · Written before 444.

The dull Pharisee himself supplied an occasion for his speech, "because he wondered," it says, "that he did not wash before dinner." Did he wonder at him as having done something of which he approved, as being especially worthy of the saints? This was not his view. How could it be? On the contrary, he was offended because although he had the reputation of a righteous man and a prophet, he did not conform himself to their unreasonable customs.…Our argument is this. "O foolish Pharisee, you boast much of your knowledge of the sacred Scriptures.

This site's exposition

a Pharisee invited Him to dine with him

on Luke 11:37-38

Jesus accepts the invitation of a Pharisee, the readiness to sit with a critic shown at Simon’s house in chapter 7. The host was surprised that He did not first wash before the meal, a ceremonial washing of Pharisaic tradition.

This site's exposition

did not first wash before the meal

Bede notes that the surprise stayed unspoken. He gives the custom from Mark 7:3, where the Pharisees and all the Jews wash their hands before eating. Jesus answers the thought in verse 39.

The record, by era

The Church Fathers2 voices

A commentator

Cyril of Alexandria

Catena Aurea by Aquinas · Written before 444.

proposed

For Christ, knowing the wickedness of those Pharisees, Himself purposely condescends to be occupied in admonishing them, after the manner of the best physicians, who bring remedies of their own making to those who are dangerously ill. Hence it follows, And he went in and sat down to meat. But what gave occasion for the words of Christ was, that the ignorant Pharisees were offended, that while men thought Him to be a great man and a prophet, He conformed not to their unreasonable customs. Therefore it is added, But the Pharisee began to think and say within himself, Why had he not first washed before dinner?

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written before 430.

proposed

(Serm. 106.) For every day before dinner the Pharisees washed themselves with water, as if a daily washing could be a cleansing of the heart. But the Pharisee thought within himself, yet did not give utterance to a word; nevertheless, He heard who perceived the secrets of the heart. Hence it follows, And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.

The Medieval Church3 voices

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

The Pharisee began to think to himself why he had not washed before the meal. The evangelist Mark revealed the reason for the Pharisee's thought, saying, "For the Pharisees and all the Jews do not eat unless they wash their hands frequently, holding to the …

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

For example, even now, looking at their senseless custom of washing before eating food, He teaches that the soul must be cleansed by good deeds, since rinsing with water cleanses not the soul but the body. They, foolish ones, thought that through immersion in water …

A commentator

Bonaventure

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

proposed

On account of which it is added: But the Pharisee began, pondering within himself, to say, that is, to seek the reason and cause, namely, why he had not been baptized, that is, washed according to the custom of the Jews, before the meal, and …
6 more voices on this verse

The Puritans and the Awakening3 voices

And when the Pharisee saw it,.... That Christ laid himself down on one of the couches and began to eat: he marvelled; that so great a prophet as he was, and a man of so much religion and holiness, should show no regard to a common custom with them, and which was one of the traditions of their elders, and which they put upon a level with the commands of God.

A commentator

John Wesley

1703–1791

Explanatory Notes upon the New Testament (1755)

proposed

The meaning is, God gives you this Gospel light, that you may repent. Let your eye be singly fixed on him, aim only at pleasing God; and while you do this, your whole soul will be full of wisdom, holiness, and happiness. But when thine eye is evil - When thou aimest at any thing else, thou wilt be full of folly, sin, and misery.

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 Century3 voices

Saw it - Saw that he sat immediately down without washing. Marvelled - Wondered. Was amazed. It was so unusual, and in his view so improper. Had not first washed - He wondered particularly, as he had been among a mixed multitude, and they esteemed the “touch” of such persons polluting. They never ate, therefore, without such washing. The origin of the custom of washing with so much formality “before” they partook of their meals was that they did not use, as we do, knives and forks, but used their hands only.
Let us notice in this passage — our Lord Jesus Christ's readiness, when needful, to go into the company of the unconverted. We read that a certain Pharisee invited Jesus to eat with him. The man was evidently not one of our Lord's disciples. Yet we are told that "Jesus went in and reclined at the table." The conduct of our Lord on this occasion, as on others — is meant to be an example to all Christians. Christ is our pattern — as well as our atoning sacrifice .
Let us notice in this passage — our Lord Jesus Christ's readiness, when needful, to go into the company of the unconverted. We read that a certain Pharisee invited Jesus to eat with him. The man was evidently not one of our Lord's disciples. Yet we are told that "Jesus went in and reclined at the table." The conduct of our Lord on this occasion, as on others — is meant to be an example to all Christians. Christ is our pattern — as well as our atoning sacrifice . There are evidently times and occasions when the servant of Christ must mix with the ungodly and the people of this world. There may be seasons when it may be a duty to hold social dealings with them, to accept their invitations, and sit down at their tables. Nothing, of course, must induce the Christian to be a partaker in the sins or frivolous amusements of the world. But he must not be discourteous. He must not entirely withdraw himself from the society of the unconverted, and become a hermit or an ascetic. He must remember that good may be done in the private room — as well as in the pulpit. One qualification, however, should never be forgotten, when we act upon our Lord's example in this matter. Let us take heed that we go down into the company of the unconverted — in the same spirit in which Christ went. Let us remember His boldness in speaking of the things of God. He was always "about His Father's business." Let us remember His faithfulness in rebuking sin. He did not even spare the sins of those who entertained Him, when His attention was publicly called to them. Let us go into company in the same frame of mind — and our souls will take no harm. If we feel that we dare not imitate Christ in the company which we are invited to join — then we may be sure that we had better stay at home.

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

12 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

5 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

    John 3:25

    Then a dispute arose between John’s disciples and a certain Jew over the issue of ceremonial washing.

    it leads to

    • John 2:6

      Now six stone water jars had been set there for the Jewish rites of purification. Each could hold from twenty to thirty gallons.

    • Matthew 3:11

      I baptize you with water for repentance, but after me will come One more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and…

    • Hebrews 6:2

      instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment.

    • Hebrews 9:23

      So it was necessary for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these.

    • Hebrews 9:10

      They consist only in food and drink and special washings—external regulations imposed until the time of reform.

Where this verse is studied

About Luke

The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
This page draws on 13 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); Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 11; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 83; Cyril of Alexandria, Catena Aurea by Aquinas; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible and Theophylact of Ohrid, Commentary on Luke.