Luke 11:41Meaning & Commentary from the Church Fathers

Do you cherish material wealth? Why do you not value the enduring treasures instead of fleeting possessions? If you observed someone clinging to a lead coin and bending to retrieve it, would you not see his poverty? Yet you hoard even more trivial things and believe yourselves to be wealthy. Does this make sense? No, true wealth belongs to those who scorn all that is superficial. Rarely does anyone disdain trivialities like silver or gold unless they yearn for something of greater significance, akin to how one would disregard a lead coin in the presence of gold. Thus, when you see someone forsaking worldly possessions, know that their motives stem from the pursuit of a higher realm.

He instructs them on how to cleanse their inner selves by directing them towards charitable giving. Observe how this emphasis on almsgiving addresses both their desires, namely envy and greed. A genuinely compassionate person will neither steal from those they assist nor harbor jealousy towards them. Thus, recognizing the two sinful passions within them, He exorcises them with a single solution—almsgiving, regarded as the initial gateway to divine love. And where love exists, there is no room for greed or envy. "Out of what you have," that is, from your own resources. This is well articulated: "out of what you have," not merely "from what you possess," for material wealth can ensnare the hearts of the greedy and control them. This is why David cautions against setting one's heart on wealth (Psalm 61:11), meaning not to fasten or bind it there.

The Pharisees were unfamiliar with a path of righteous living: what solution did the Saviour present to them following His admonition? How did He, who had caused their distress, restore their wellness? “All that you have,” He instructed, “give in alms, and behold, everything is clean for you.” Still, we assert that there are numerous ways to embody virtue, including gentleness, humility, and other related qualities: why did He dismiss these and instead urge them to show compassion? How shall we respond to this? The Pharisees were deeply greedy, enslaved by trivial gains, and aggressively amassed wealth with their avaricious hands. The Sovereign of all even proclaimed regarding them: “How the faithful city of Zion, which was full of judgment, became a harlot!

The Lord stated, 'Both of you shall give alms out of the creatures, and all things shall be clean unto you.' This raises the question: how can almsgiving purify one who has sinned extensively? The preceding discussion clarifies this. Initially, He remarked, 'You cleanse your outward tables and dishes, but your inward parts are full of robbery and deceit' (Luke 11:39), and then He added, 'Both of you shall give alms from those who exist: and behold, all things are clean to you.' This implies that all the matters in which we sin, deceive, rob, and plunder can indeed be purified. Zacchaeus exemplified this when he declared, 'I will give half of my possessions to the poor, and if I offend anyone, I will return them with a quartet' (Luke 19:8).

He proclaimed that giving to those in need brings purification. Observe how abundant the paths to cleanliness are! It is compassion that sanctifies us; it is the Word of God that sanctifies us, for it is written, "You have already been cleansed through My word which I preached to you" (John 15:3). Not only in this passage but also throughout many other Scriptures, we encounter profound and compassionate messages: "Alms deliver from death" (Tob. 12:9) and "Shut up alms in the heart of the poor, and it will plead for you in the evil day" (Sir. 29:15). These beautiful declarations urge us toward humility and denounce the numerous material attachments prevalent among the Jews.

Instead of hoarding material possessions, offer as charity what you possess. After indicating that the practice of washing was both unnecessary and ineffectual, He ultimately addresses the greed for wealth that had greatly influenced them. He encourages the purification of both body and spirit through acts of charity, stating, “Give what you have, or what you have stored up, to the poor as alms, and all will be purified together, both body and soul.” He spoke this with careful wisdom, aiming to liberate them from the dominant desire for riches. It is customary for wise teachers to highlight the virtue they wish to instill in their listeners, and for those who are deeply in darkness, even a small amount of light would be significant.

If alms are given only from the hand, they do not cleanse the hand, much less the heart, the soul, and the spirit. Alms from the hand are indispensable, but they cleanse the giver only when the heart moves the hand of the giver. Besides almsgiving by means of the hand, there are other forms of almsgiving.

The Lord addressed their unrighteousness, admonishing them for their preoccupation with superficial appearances while disregarding the inner reality of their hearts. He emphasized that true cleansing from sin comes not through ceremonial washing but through acts of charity. He criticized their small-mindedness, noting how they meticulously tithed even from their garden herbs while overlooking the greater moral obligations. He rebuked their pride, which sought admiration and reverence from others, comparing them to ornate tombs that appear beautiful on the outside but conceal death within, leading others to unknowingly become defiled in their presence.

Why is it that while you focus on purifying your body and washing your hands, you show little concern for the cleanliness of your soul? Cleanse your soul through acts of kindness and share what you have with those in need. When you strive for purity and rid yourselves of dishonesty and deceit, all will be made clean: your bowls and dishes will be free from stolen and unjustly gained possessions, thus becoming far more pure than they would be with mere attention to their outward appearance.

"Offer greater acts of charity" signifies sharing part of your belongings with those in need, and in doing so, you will achieve true moral purity. This purity is not solely reliant upon the outward appearance of cleanliness, such as that of vessels or hands. By extending generosity to the less fortunate, even if the gifts arise from ill-gotten gains, the Pharisees could fulfill the foremost commandment of the law: to love their neighbors. This act would reflect their repentance and commitment to amend their ways, enabling them to receive God's mercy. Such a moral cleansing of the spirit would render their inner selves pure, ensuring that their containers were devoid of dishonestly obtained possessions, surpassing mere external cleanliness.

A Pharisee, likely seeking a reason to accuse Jesus, invited Him to share a meal. Like the sun, which, as St. Gregory of Nyssa observed, ‘illuminates not only the plains but also the gorges and deep caves,’ the Holy One showed remarkable patience toward His adversaries to instruct and enlighten them. He accepted the invitation, entered the house, and reclined at the table. The Pharisee, who held the biases of his sect, was astonished that Jesus had not adhered to the custom of ritual handwashing before the meal — a practice that had been elevated by the twisted interpretations of the Pharisees to the level of an essential commandment of Divine Law, despite lacking any judgmental basis.