And they were filled with madness; and communed one with another what they might do to Jesus.
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EXPOSITORY (ENGLISH BIBLE)They were filled with madness.—The expression is peculiar to St. Luke’s report.
Communed one with another.—It seems singular that Luke, who in other respects seems to have had so many points of contact with people connected with the Herods (see Introduction), should have omitted the fact which St. Mark records, that it was with the Herodians that the Pharisees took counsel. Possibly, however, his very acquaintance with the men so named may have made him reluctant to give a special prominence to the part they had taken against the Christ. St. Mark, it will be remembered, says that they “took counsel” (or, held a council) that they might destroy Him.
1. Because he had shown his "power" to work a miracle.
2. Because he had shown his power to do it "contrary" to what "they" thought was right.
3. Because by doing it he had shown that he was from "God," and that "they" were therefore "wrong" in their views of the Sabbath. And,
4. Because he had shown no respect "to their views" of what the law of God demanded.
Pride, obstinacy, malice, and disappointed self-confidence were "all" combined, therefore, in producing madness. Nor were they alone. Men are often enraged because others do good in a way which "they" do not approve of. God gives success to others; and because he has not accommodated himself to "their" views of what is right, and done it in the way which "they" would have prescribed, they are enraged, and filled with envy at people more successful than themselves.
what … do to Jesus—not so much whether to get rid of Him, but how to compass it. (See on Mt 3:6.)See Poole on "Luke 6:6"
and communed one with another what they might do with Jesus: this they did after they came out of the synagogue, and when with the Herodians, as in See Gill on Mark 3:6.And they were filled with madness; and communed one with another what they might do to Jesus.
EXEGETICAL (ORIGINAL LANGUAGES)Luke 6:11. ἀνοίας: they were filled with senseless anger. They were “mad” at Jesus, because He had broken the Sabbath, as they conceived it, in a way that would make Him popular: humanity and preternatural power combined.—τί ἂν ποιήσαιεν: ἂν with the optative in an indirect question, in Lk. only, following classic usage. This combination of occasional classicism with frequent Hebraism is curious. It is noticeable that Lk. does not impute murderous intentions to the opponents of Jesus at this stage, nor combination with politicians to effect truculent designs (vide Mark 3:6).11.. they were filled with madness] Rather, unreasonableness. The word implies senselessness, the frenzy of obstinate prejudice. It admirably characterises the state of ignorant hatred which is disturbed in the fixed conviction of its own infallibility. (2 Timothy 3:9.) The two first Sabbath miracles (Luke 4:35; Luke 4:39) had excited no opposition, because none of these religious spies and heresy-hunters (Luke 20:20) were present.
communed] Rather, began to commune. This public miracle and public refutation clinched their hatred against Him (Matthew 12:14. Comp. John 11:53).
one with another] And, St Mark adds, with the Herodians. This shews the extremity of their hate, for hitherto the Pharisees had regarded the Herodians as a half-apostate political party, more nearly allied to the Sadducees, and ready with them to sacrifice the true interests of their country and faith. St Matthew (Luke 12:14) says that they actually “held a council against Him.”
what they might do] The form used—what is called the Aeolic aorist—implies extreme perplexity.Luke 6:11. Ἀνοίας, with madness) And yet at that very time they had good reason to have come to their senses spiritually [they were filled with ἀνοία, whereas they needed μετανοία].Verse 11. - And they were filled with madness; and communed one with another what they might do to Jesus. The storm was already gathering. From this time we gather from the words of SS. Matthew and Mark, that in the minds of others as well as in the mind of Jesus, the thought of his death was ever present. The thought-leaders of the Jews - the men whose position was secured as long as the rabbinic teaching held sway in the hearts of the people, but no longer - from this hour resolved upon the death of that strange mighty Reformer. He was, said they, an impostor, a fanatic; one who led men's minds astray. Had they no doubts, we ask; no qualms of conscience, no deep searchings of heart? Were these great ones of earth really persuaded that he was a deceiver?
Peculiar to Luke. Ἄνοια, madness, is, properly, want of understanding. The word thus implies senseless rage, as distinguished from intelligent indignation.
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