Christ reproves the Pharisees (Notes)

Saint Luke - Chapter 11

Christ reproves the Pharisees. J-J Tissot

[37] Et cum loqueretur, rogavit illum quidam pharisaeus ut pranderet apud se. Et ingressus recubuit.
And as he was speaking, a certain Pharisee prayed him, that he would dine with him. And he going in, sat down to eat.

And as He spake, a certain Pharisee besought Him to dine with him: and He went in, and sat down to meat. “As he spake,” As He was on a certain occasion teaching the people, say St. Augustine and others; but Maldonatus considers that reference is here made to the preceding verses. The Pharisee therefore, having heard what our Lord had previously said, asked Him, from no good motive, but, as we learn from the two last verses of the chapter, in order to find some accusation against Him.

“He sat down to meat,” without having first washed His hands, after the manner of the Pharisees.

[38] Pharisaeus autem coepit intra se reputans dicere, quare non baptizatus esset ante prandium.
And the Pharisee began to say, thinking within himself, why he was not washed before dinner.

And when the Pharisee saw it, he marvelled that He had not first washed. For the Pharisees were accustomed, before they sat down to meat, to wash not their hands only, but their arms as far as the elbow. See St. Matt. 15:1.

[39] Et ait Dominus ad illum : Nunc vos pharisaei, quod deforis est calicis et catini, mundatis : quod autem intus est vestrum, plenum est rapina et iniquitate.
And the Lord said to him: Now you Pharisees make clean the outside of the cup and of the platter; but your inside is full of rapine and iniquity.

And the Lord said unto him. Now do ye Pharisees make clean the outside of the cup and platter. Ye take care to wash the body, but are careless as to the cleansing of the heart. The word “now” gives point to the rebuke.

[40] Stulti nonne qui fecit quod deforis est, etiam id quod deintus est fecit?
Ye fools, did not he that made that which is without, make also that which is within?
[41] Verumtamen quod superest, date eleemosynam : et ecce omnia munda sunt vobis.
But yet that which remaineth, give alms; and behold, all things are clean unto you.

But rather give alms of such things as ye have; and, behold, all things are clean unto you. τὰ ἐνόντα, quod superest. Vulgate. These words are omitted by many of the fathers, but retained in the Roman versions.

By these words we may therefore understand:

1. Such things as we possess. So Tertullian (lib. iv. 27 Contra Marc.). But St. Basil and Euthymius explain them as meaning “what we have in store,” or what we have at hand, what we have not consumed. Vatablus. Others think that the words mean “what we have not acquired wrongfully, for such things must be restored, and not given in charity.” Others, again, such things as we have in our power and at our disposal, that by giving of these we may make amends for our many misdeeds, may break off our iniquities, by showing mercy to the poor. Dan. 4:24.

2. Toletus thinks, from a consideration of v. 39, that by τὰ ενόντα we must understand the things within. “Ye, O Pharisees, make clean the outside of the cup and platter, but your inward part is full of ravening and wickedness, for ye have obtained what ye eat and what ye drink by robbery and injustice. Cleanse yourselves therefore of your sins. Restore what you have gained unjustly and give alms of such things as ye lawfully possess.” Thus, Zaccheus said, “The half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him fourfold.” St. Luke 19:8.

3. Theophylact considers that our Lord here goes to the root of the evil, and would have the Pharisees cast out of their hearts τὰ ἐνόντα, i.e. their inordinate love of riches.

4. But we may interpret the passage more forcibly as meaning, There is but one remedy for your past sins and extortions: give alms; this is a duty which comes before all others, this is the sum and substance of the whole matter. Bede.

5. Lastly, some would read the verse thus: Give alms of such things as you may lawfully dispose of, τὸ ἐνὸν, what is lawful, i.e. of such things as are your own, and not the property of others. Give freely, and not because you are under any obligation to give.

And behold all things are clean unto you. Some think that these words were spoken in irony; but the general opinion of the fathers is that we must understand them seriously; but how—

1. Certain are of opinion that the sins of robbery and violence are pardoned through the giving of alms, even although no previous restitution has been made. But this is a manifest error, for S. Augustine says, “no sin is remitted, unless restitution is made,” for restitution of that which has been wrongfully acquired is due under every law, natural, human, or divine.

2. S. Augustine understands by “almsgiving” every good work, including even penitence itself, for “How,” he asks, “can you be merciful to another, if you are unmerciful to yourself? To have compassion on your own soul is to be pleasing to God.” He therefore who repents of his sins, has compassion on his own soul; for almsgiving is whatever is done by a profitable compassion. To “give alms” means “devote thyself to good works, to works of charity and of penitence, for these will make you clean.”

3. But we may take the words really in this sense. “All things, whether external, as the body, or internal, as the soul, are made clean, not by ceremonial washings, as ye think, but by alms given out of τὰ ἐνόντα, “that which is thine own.” See preceding section 5.

For by almsgiving we obtain the pardon of our venial offences, and are placed in the way of obtaining the remission of even mortal sin, if, that is to say, our almsgiving is the fruit of true contrition which includes within itself the perfect love of God.

We must therefore understand that the giving of alms makes all things clean, if it be accompanied by faith, hope, contrition, and such other things as are required by scripture for the remission of sin, and if the almsgiver does not again return to his evil ways. Hence, according to the teaching of Christ and His apostles, we are saved by faith, and that not alone, but accompanied by penitence and love.

Origen, SS. Cyprian, Ambrose and others, explain that almsgiving is a remedy for every sin, but chiefly for extortion and robbery and such sins as are contrary to itself. For it is a remedy against avarice, which is the root of the evil. Because he who is liberal and compassionate neither envies, robs, nor wrongs any one. Hence Theophylact calls almsgiving “the daughter of godlike love and charity;” and S. Cyril, on Dan. 4, declares the giving of alms to be better than fasting, for that which can be applied to all wounds is no valueless medicament. See also S. Matt. 22.

[42] Sed vae vobis, pharisaeis, quia decimatis mentham, et rutam, et omne olus, et praeteritis judicium et caritatem Dei : haec autem oportuit facere, et illa non omittere.
But woe to you, Pharisees, because you tithe mint and rue and every herb; and pass over judgment, and the charity of God. Now these things you ought to have done, and not to leave the other undone.

[43] Vae vobis, pharisaeis, quia diligitis primas cathedras in synagogis, et salutationes in foro.
Woe to you, Pharisees, because you love the uppermost seats in the synagogues, and salutations in the marketplace.

[44] Vae vobis, quia estis ut monumenta, quae non apparent, et homines ambulantes supra, nesciunt.
Woe to you, because you are as sepulchres that appear not, and men that walk over are not aware.

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:
Ad Jesum per Mariam