Lukas 11:48 Kommentar

In this chapter, I. Christ teaches his disciples to pray, and quickens and encourages them to be frequent, instant, and importunate in prayer (Luk 11:1-13). II. He fully answers the blasphemous imputation of the Pharisees, who charged him with casting out devils by virtue of a compact and confederacy with Beelzebub, the prince of the devils, and shows the absurdity and wickedness of it (Luk 11:14-26). III. He shows the honour of obedient disciples to be greater than that of his own mother (Luk 11:27, Luk 11:28). IV. He upbraids the men of that generation for their infidelity and obstinacy, notwithstanding all the means of conviction offered to them (Luk 11:29-36). V. He severely reproves the Pharisees and consciences of those that submitted to them, and their hating and persecuting those that witnessed against their wickedness (v. 37-54).

And it came to pass that as he was praying,.... The following directions concerning prayer, though they agree with those in Mat 6:9 &c. yet were delivered at another time, and in another place, and upon another occasion: Christ was then in Galilee, now in Judea: he gave the former directions unasked for, these at the request of one of his disciples; the other were given as he was preaching, these immediately after he had been praying; as soon as he had done a work he was often employed in, as man and mediator, on account of himself, his disciples, cause, and interest: and this was done in a certain place; perhaps in the Mount of Olives, which was not far from Bethany, where we hear of him last, since this was a place where he used to abide in the night, and pray, Luk 21:37. The Arabic version reads, "in a desert place"; and after he had been at Bethany, he did go to a country near the wilderness, to a city called Ephraim, Joh 11:54 when he ceased; from praying; when he had concluded his prayer, and finished all his petitions, and was off of his knees: one of his disciples; perhaps one of the seventy disciples who had not heard the summary of prayer, and the directions about it before given on the mount, Mat 6:9 The Persic version reads, "his disciples": as if they all united in the request: and said unto him, Lord, teach us to pray, as John taught his disciples, who, as Tertullian says (g), brought in a new order and method of praying, and gave his disciples some instructions and directions concerning it, much better than what the Jews in common had: and this disciple looking upon his Lord and master as much better qualified to give directions in this important affair than even John himself was, requests of him that he would; and what might put him upon it at this time seems to be, his observing that Christ had now been at prayer. (g) Contr. Marcion. l. 4. c. 26.

That the blood of all the prophets,.... The same with "all the righteous blood", or the blood of all the righteous men, in Mat 23:35, which was shed from the foundation of the world: for there were prophets from the beginning, which prophesied of Christ, Luk 1:70 and whose blood was shed very early; for Abel, the son of the first man, and who was the first whose blood was shed, was not only a righteous man, but a prophet; for by the sacrifice which he offered up, he gave a prophetical hint of the sacrifice of Christ, in that he spoke beforehand of it, as being dead he yet speaks: and now the Lord was about to send apostolical prophets, whom the Jews would slay, and he would suffer them to slay, that so the blood of all the former ones, may be required of this generation; and they be punished for it: just as in Babylon will be found, when God makes inquisition for blood, as he sooner or later always does, the blood of the prophets and saints, and of all that are slain upon earth, ever since Rome papal has been in power, Rev 18:24.

His hands, at all events, are ever unclean, eternally dyed with the blood of the prophets, and of the Lord Himself; and on that account, as being hereditary culprits from their privity to their fathers' crimes, they do not dare even to raise them unto the Lord, for fear some Isaiah should cry out, for fear Christ should utterly shudder.

This is a good answer to the foolish superstition of the Jews, who in building the tombs of the prophets condemned the deeds of their fathers, but by rivalling their fathers' wickedness, throw back the sentence upon themselves. For not the building but the imitation of their deeds is looked upon as a crime. Therefore He adds, Truly ye bear witness that ye allow, &c.

Also a good argument against the most foolish superstition of the Jews, who condemned the building of tombs for the prophets and their fathers; but by emulating their fathers' crimes, they turned the judgment upon themselves. Indeed, by constructing the tombs of the prophets, they were accusing those who had killed them of wrongdoing; and by imitating similar actions, they were also revealing themselves as heirs of their fathers' wickedness. Therefore, it is not the act of building, but the act of emulation that is considered a crime. For those who crucified the Son of God, which is the more serious offense, added to the heap of their father's crimes, cannot be absolved from hereditary wickedness. And therefore he rightly added elsewhere: Fill up the measure of your fathers; because there is nothing more serious that they can sin beyond the injury against God.

(con. Julian. lib. 10.) Now here the apostate Julian says, that we must avoid graves which Christ says are unclean; but he knew not the force of our Saviour's words, for He did not command us to depart from the graves, but likened to them the hypocritical people of the Pharisees. Having then condemned the burdensome dealing of the Lawyer, He brings a general charge against all the chief men of the Jews, saying, Woe to you who build the tombs of the prophets, and your fathers killed them. Although then He says pointedly of this generation, He expresses not merely those who were then standing by Him and listening, but every manslayer. For like is attributed to like.

What wicked act were they guilty of in building the tombs of the saints? Were they not rather doing them a distinguished honor? What doubt can there be of this? It is necessary to see what Christ teaches us. From time to time, the ancestors of the Jews put to death the holy prophets who were bringing them the word of God and leading them into the right way. Their descendants, acknowledging that the prophets were holy and venerable men, built tombs over them, as bestowing on them an honor suitable to the saints. Their ancestors murdered them, but they, believing that they were prophets and holy men, became the judges of those who murdered them. By determining to pay honor to those who were killed, they accused the others of doing wrong. They, who condemned their ancestors for such cruel murders, were about to become guilty of equal crimes and commit the same, or rather more abominable, offenses. They murdered the Prince of life, the Savior and Deliverer of all. They also added to their wickedness toward him other abominable murders. They put Stephen to death, not for being accused of anything shameful but rather for admonishing them and speaking to them what is contained in the inspired Scriptures. Besides this, they committed other crimes against every saint who preached the gospel message of salvation to them.

Indeed you testify that you approve the deeds of your fathers. For they killed them, and you build their tombs. They pretended indeed, to win the favor of the masses, to abhor the treachery of their fathers, adorning the memorials of the prophets who were killed by them with great splendor. But by their very actions, they testify how much they agree with the wickedness of their fathers, injuring the Lord who was foretold by the same prophets. Thus they declare themselves both sons of murderers and, to the augmentation of their own damnation, knowingly sinning. Whence it is rightly added:

They pretended indeed, in order to win the favour of the multitude, that they were shocked at the unbelief of their fathers, since by splendidly honouring the memories of the prophets who were slain by them they condemned their deeds. But in their very actions they testify how much they coincide with their fathers' wickedness, by treating with insult that Lord whom the prophets foretold. Hence it is added, Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute.

The Lord also reveals that the Jews are descendants of Cain and heirs of his malice, when He says that all "blood shed from Abel to Zechariah shall be required of this generation." You, He says, killed the prophets, your brothers, just as he killed Abel. Therefore, not without reason some have taken Cain as a type of the people who slew the prophets, for which vengeance was taken on them sevenfold, that is, with a lighter punishment, and Lamech as a type of the people who killed Christ, for which vengeance was taken on them seventy times sevenfold (Gen. 4:24), namely: by dispersion into an irreversible captivity. Who then was the Zacharias who was killed between the temple and the altar? Some say it was the ancient Zacharias, son of Jehoiada, who was stoned to death, as is known from the book of Kings (2 Chron. 24:20-21). Others say it was the father of the Forerunner. He did not exclude the Theotokos from the rank of virgins after she gave birth to Christ, and placed her in the same spot where they stood; and this place was between the temple and the outer bronze altar. For this they killed him. Since some expected Christ to be their future king, while others did not wish to be under the authority of a king, they killed this saint also because he affirmed that a Virgin had given birth and that Christ was born, their future King — which was hateful to them, for they wished to be without a king.

Christ teaches his disciples to pray, Luk 11:1-4. Shows the necessity of importunity in prayer, Luk 11:5-13. Casts out a dumb demon, Luk 11:14. The Jews ascribe this to the power of Beelzebub; our Lord vindicates his conduct, Luk 11:15-23. Miserable state of the Jews, Luk 11:24-26. Who they are that are truly blessed, Luk 11:27, Luk 11:28. He preaches to the people, Luk 11:29-36. A Pharisee invites him to dine with him, who takes offense because he washed not his hands, Luk 11:37, Luk 11:38. Our Lord exposes their hypocrisy, Luk 11:39-44. He denounces woes against the lawyers, Luk 11:45-52. The scribes and Pharisees are greatly offended, and strive to entangle him in his words, Luk 11:53, Luk 11:54.

Truly ye bear witness - Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to show, by your conduct towards me and my apostles, that ye are not degenerated, that ye are as capable of murdering a prophet now, as they were of old.

THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13) one, &c.--struck with either the matter or the manner of our Lord's prayers. as John, &c.--From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."