Luke 11:43
in Luke 11Woe to you Pharisees! You love the chief seats in the synagogues and the greetings in the marketplaces.
BSB
The same verse in ASV and KJV ▾
ASV
Woe unto you Pharisees! for ye love the chief seats in the synagogues, and the salutations in the marketplaces.
KJV
Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
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This verse in Luke 11
Commentary
14 notes on this verseBy means of those things for which He blames us He makes us better. For He would have us be free from ambition, and not desire after vain show rather than the reality, which the Pharisees were then doing. For the greetings of men, and the rule over them, do not move us to be really useful, for these things fall to men though they be not good men. Therefore he adds, Woe unto you, who are as graves which appear not.
The record, by era
The Church Fathers4 voices
He reproves also the arrogance of the boasting Jews in seeking the preeminence: for it follows, Woe unto you, Pharisees, for ye love the uppermost seats in the synagogues, &c.
He also criticizes the arrogance and boasting of the Jews, as they seek the places of honor at banquets.
Further, He banishes utterly love of glory, saying, "Woe to you, Pharisees! for ye love the chief seat in the synagogues, and greetings in the markets." But He welcomes the repentance of the sinner-loving repentance-which follows sins. For this Word of whom we speak alone is sinless. For to sin is natural and common to all. But to return [to God] after sinning is characteristic not of any man, but only of a man of worth.
Those who desire to be greeted by everyone in the marketplace and anxiously consider it a great matter to have the foremost seats in the synagogue do not differ in any way from graves that do not appear as graves. On the outside, they are beautifully decorated but are full of all impurity. See here, I pray that hypocrisy is utterly blamed. It is a hateful malady toward God and humanity. The hypocrite is not whatever he seems to be and is thought to be. He borrows the reputation of goodness and conceals his real shame. He will not practice the very thing that he praises and admires. It is impossible for you to hide your hypocrisy for long. Just as the figures painted in pictures fall off as time dries up the colors, so also hypocrisies, after escaping observation for a very little time, are soon convicted of being really nothing.
The Medieval Church1 voice
They (the Pharisees) loved for every person to pay them honor and for people "in public assemblies" to call them by the title "teacher" (Matt. 23:7); this is what the words "greeting" and "chief seat" mean.
8 more voices on this verse
The Medieval Church3 voices
Or He means, "That which is uppermost." For wealth rules the covetous man's heart.
Second, he repeats this threatening on account of arrogance, when he adds: Woe to you Pharisees: because "you love the first seats in the synagogues, with regard to the ambition for dignities. Whence the Gloss: "He reproves arrogance, because they sought primacies." But this is …
Woe to you Pharisees who love the foremost seats in synagogues, and the greetings in the market. Woe to us miserable ones, to whom the vices of the Pharisees have passed, who, in the brief and uncertain course of our life in which we ought …
The Puritans and the Awakening2 voices
Woe unto you Pharisees, for ye love the uppermost seats in the synagogues,.... And also the uppermost rooms at feasts, Mat 23:6 and greetings in the market; See Gill on Mat 23:6 and See Gill on Mat 23:7.
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
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
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 .
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
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.
Ye love the uppermost seats - Every one of them affected to be a ruler in the synagogues. See on Mat 23:5 (note).
How the passage was read
On Luke 11:37-54On 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 wordsEvery 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.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Οὐαὶ | ouai | Woe | G3759 → | 46 times |
| ὑμῖν | humin | to you | G4771 → | 2973 times |
| τοῖς | tois | <the> | G3588 → | 19766 times |
| Φαρισαίοις, | pharisaiois | Pharisees, | G5330 → | 97 times |
| ὅτι | hoti | for | G3754 → | 1292 times |
| ἀγαπᾶτε | agapate | you love | G25 → | 143 times |
| τὴν | ten | the | G3588 → | 19766 times |
| πρωτοκαθεδρίαν | protokathedrian | first seat | G4410 → | |
| ἐν | en | in | G1722 → | 2738 times |
| ταῖς | tais | the | G3588 → | 19766 times |
| συναγωγαῖς | sunagogais | synagogues | G4864 → | 56 times |
| καὶ | kai | and | G2532 → | 9120 times |
| τοὺς | tous | the | G3588 → | 19766 times |
| ἀσπασμοὺς | aspasmous | greetings | G783 → | 10 times |
| ἐν | en | in | G1722 → | 2738 times |
| ταῖς | tais | the | G3588 → | 19766 times |
| ἀγοραῖς.¶ | agorais | marketplaces. | G58 → | 11 times |
ΟὐαὶWoe
ouaiG3759 →46 times
ὑμῖνto you
huminG4771 →2973 times
τοῖς<the>
toisG3588 →19766 times
Φαρισαίοις,Pharisees,
pharisaioisG5330 →97 times
ὅτιfor
hotiG3754 →1292 times
ἀγαπᾶτεyou love
agapateG25 →143 times
τὴνthe
tenG3588 →19766 times
πρωτοκαθεδρίανfirst seat
protokathedrianG4410 →
ἐνin
enG1722 →2738 times
ταῖςthe
taisG3588 →19766 times
συναγωγαῖςsynagogues
sunagogaisG4864 →56 times
καὶand
kaiG2532 →9120 times
τοὺςthe
tousG3588 →19766 times
ἀσπασμοὺςgreetings
aspasmousG783 →10 times
ἐνin
enG1722 →2738 times
ταῖςthe
taisG3588 →19766 times
ἀγοραῖς.¶marketplaces.
agoraisG58 →11 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach 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
Philippians 2:3Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves.
it leads to
- Romans 12:10
Be devoted to one another in brotherly love. Outdo yourselves in honoring one another.
- Galatians 5:26
Let us not become conceited, provoking and envying one another.
- Ephesians 5:21
Submit to one another out of reverence for Christ.
- Ephesians 4:2
with all humility and gentleness, with patience, bearing with one another in love,
- 1 Peter 5:5
Young men, in the same way, submit yourselves to your elders. And all of you, clothe yourselves with humility toward one another, because, “God opposes the proud, but gives grace to the humble.”
- Romans 12:10
Through
Luke 20:46“Beware of the scribes. They like to walk around in long robes, and they love the greetings in the marketplaces, the chief seats in the synagogues, and the places of honor at banquets.
it leads to
- Mark 12:38–39
In His teaching Jesus also said, “Watch out for the scribes. They like to walk around in long robes, to receive greetings in the marketplaces,
- Luke 14:7
When Jesus noticed how the guests chose the places of honor, He told them a parable:
- Luke 12:1
In the meantime, a crowd of many thousands had gathered, so that they were trampling one another. Jesus began to speak first to His disciples: “Beware of the leaven of the Pharisees, which is…
- Mark 12:38–39
Where this verse is studied
About Luke

This page draws on 13 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Catena Aurea by Aquinas; Ambrose of Milan, Exposition of the Gospel of Luke, 7.105; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 11; Clement of Alexandria, The Instructor Book 3; Cyril of Alexandria, Catena Aurea by Aquinas; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 84; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on Luke and Theophylact of Ohrid, Catena Aurea by Aquinas.
