Those who are targeting us or The one we are targeting?

Those who are targeting us

or

The one we are targeting?

 

 

 

 

 

“Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.” When Jesus went outside, the teachers of the law and the Pharisees began to oppose Him fiercely and to question Him closely on many things, lying in wait to catch Him in something He might say” (Luke 11:52–54).

 

 

 

(1)   As I read today’s passage, Luke 11:52–54, the phrase “lying in wait” (v. 54) made me think of the meditation title, “Those who are targeting us.”  Then, as I reflected further, it occurred to me that there may also be “someone we are targeting.”  So, I titled this meditation: “Those who are targeting us—or the one we are targeting?”

 

(a)    What does the phrase “lying in wait” in Luke 11:54 actually mean?  I became curious about the original Greek meaning and looked it up.

 

(i)     The Greek word thēreusai (θηρεῦσαί) appears only once in the New Testament, here in Luke 11:54.  It is a verb that describes hunting in order to capture prey, secretly following, or lying in ambush.  Figuratively, it is used to depict a malicious plot to harm Jesus Christ (throughout Scripture, hunting imagery often reflects predatory evil or purposeful pursuit; in Luke’s usage, it clearly falls into the former, revealing a stubborn hostility toward the truth) (Internet).

 

·        In today’s context, this word is used to describe how the teachers of the law and the Pharisees were watching Jesus in order to “catch” something from His words.  Like hunters setting traps and waiting for animals, it vividly expresses their malicious intent to trap Jesus in a religious or political snare by seizing upon something He said. In short, this word does not mean simple listening, but rather a hostile act of carefully setting a “verbal trap” to destroy someone (Internet).

 

-      This also brings to mind Mark 12:13, which says they were trying “to catch Jesus in His words.” Matthew says they “plotted how they might trap Him in His words” (Mt. 22:15), and Luke says they “watched Him closely and sent spies” (Lk. 20:20).

 

n  In Mark 12:13, the phrase “to catch” (in the Korean translation, “to find a pretext”) is rendered in another version as “to catch Him in His words,” which refers to a term used to describe trapping animals with a snare.  Likewise, in Matthew 22:15, “to trap” (or “to entangle”) originally comes from hunting language, meaning to carefully set a trap or snare for a target.  In Luke 20:20, “to watch closely” (or “to spy on”) means to observe secretly and attentively, implying that they were constantly looking for an opportunity to exploit Jesus’ weakness and accuse Him (Hochma).

 

·        Here are a few of my scriptural reflections on the subject of "traps":

 

-       We must beware of “neighbors” whose tongues are “like deadly arrows.”  The reason is that “they always speak lies, and while they speak kindly to us with their mouths, in their hearts they are setting a trap for us” (Jere. 9:4, 8).

 

n    Jeremiah 9:8 says: “Their tongue is a deadly arrow; it speaks deceit.  With their mouths they speak kindly to their neighbors, but in their hearts they set a trap for them.”  The tongue of a flatterer is like a deadly arrow.  A flatterer always speaks lies. Though they speak kindly to their neighbor with their mouth, in their heart they are setting a trap for that person.  Such a flatterer speaks falsehood with a double heart (Ps. 12:2).  Therefore, we must be on guard against those who flatter us with a double heart.  A wise person is wary of flatterers.

 

-        Violent and proud wicked people constantly devise evil schemes to make us stumble.  They set traps and spread nets to capture us, digging pitfalls along our path.  They gather daily for battle; their tongues are like those of snakes, and the poison of vipers is on their lips.  We should pray that God will not grant their desires, will frustrate their plans, and will deliver and protect us from them (cf. Ps. 140:1–5, 8).

 

-      More bitter than death is a woman whose heart is like traps and nets, and whose hands are like chains.  The one who pleases God will escape her, but the sinner will be ensnared by her (Eccle. 7:26).

 

-      Do not associate with a hot-tempered or easily angered person.  Otherwise, we may become like them and our soul will fall into a trap (Prov. 22:24–25).

 

-      When our enemies—stronger than we—pursue us to capture us, setting countless traps before us so that we fall into unspeakable distress and shrink back in despair, we must still cry out to the Lord to bring our souls out of prison so that we may give thanks and praise His name (cf. Ps. 142:1, 6–7).

 

-      If we idolize and serve money, that money will become a trap to us (cf. Exod. 23:33).

 

-      Jesus saw the malice and wicked intent hidden within their polite, favorable, and earnest questions.  Mark describes this as “hypocrisy,” and Luke as “craftiness” (Mk. 12:15; Lk. 20:23).  Though they said with their mouths that Jesus does not judge by appearances, He knew their hearts—that they were testing Him—and exposed them before the people. Jesus clearly recognized the traps and snares within their questions.  We also must recognize the traps and snares of Satan and his forces.  In other words, we must properly understand Satan’s “temptations.” Satan tempts us by distorting our knowledge of God.  He twists the true, biblical understanding of God, leading us to distrust the truth and believe lies.  One such lie is that when we face trials, it is God who is tempting us.  What, then, should we do?  When we are tested (tried) by God, we must not fall into Satan’s temptation.  To do so, we must obey God’s command in faith, like Abraham, when we are tested.  Surely Satan will try to make us doubt and distrust God so that we disobey His Word.  We must overcome these temptations by faith.  Furthermore, like Job in the Book of Job, when we face temptations permitted under God’s sovereignty, we must not sin or foolishly blame God (Job 1:22).  Rather, like Job, we should endure our trials with faith, saying, “But He knows the way that I take; when He has tested me, I will come forth as gold” (23:10).  When we do so, we will enjoy the blessing Job experienced: “My ears had heard of You, but now my eyes have seen You” (42:5).

 

(b)   In today’s passage, Luke 11:52–54, it says that those who were targeting Jesus were “the scribes and the Pharisees” (v. 53).  What, then, were they trying to catch from Jesus?

 

(i)      “The core reason the scribes and Pharisees were targeting Jesus was to catch a ‘decisive slip of the tongue’ that would allow them to formally accuse and destroy Him.  What they were specifically aiming for, along with the background, is as follows:

 

           Grounds for accusation (words to seize upon): They tried to induce Jesus to say something that would violate the Law, the Temple, or Roman law, so that they could use it as evidence for legal or religious charges.

 

         Undermining authority: When Jesus strongly rebuked their hypocrisy and injustice before the people (v. 52), they felt their religious authority and social standing were threatened.  Therefore, they sought to find fault in order to discredit Him.

 

         Leading interrogation (bombarding Him with questions): The phrase “to question Him closely on many matters” (v. 53) indicates a deliberate attack—firing difficult questions at Him to provoke a mistake.

 

In conclusion, like hunters setting traps and hiding as they wait for their prey, they were looking to capture even a single word from Jesus’ mouth that could serve as evidence of violating the Law or inciting rebellion, thus giving them justification to eliminate Him.”

·        Here, the phrase “they tried to induce Jesus to say something that would violate the Law, the Temple, or Roman law and use it as evidence for accusation” means that the scribes and Pharisees were not merely arguing—they were carefully calculating how to bring Jesus to trial and have Him executed. Specifically, they set three kinds of legal traps (Internet):

 

1.    Religious trap (violation of the Temple and Jewish Law):

 

They tried to catch evidence that Jesus was blaspheming the Temple or disregarding the Law of Moses (such as Sabbath observance).  If such statements were made, they could bring Him before the Jewish council (the Sanhedrin) and condemn Him for blasphemy.

 

2.    Political trap (violation of Roman law / inciting rebellion):

 

At that time, Israel was under Roman rule.  They tried to provoke Jesus into saying something like “Do not pay taxes to Caesar,” so they could accuse Him before the Roman governor as a rebel or agitator and have Him executed.

 

3.    Social discrediting:

 

Even if they could not trap Him legally, they aimed to lead Him into violating traditions valued by the people, thereby cutting off public support for Him.

 

In other words, as the word thēreusai (“to hunt”) suggests, they posed “either-or trap questions” in which any answer would put Jesus in danger, waiting like hunters for that one decisive statement that could be used against Him.

 

-     There were three representative trap questions that the Pharisees and scribes asked Jesus:

 

1.   “Is it right to pay taxes to Caesar?” (political trap)

 

This is the most famous trap. At that time, Jews considered paying taxes to Rome a humiliation.

 

The trap:

 

If He said, “Pay,” → He would be branded a traitor to the Jewish people and lose public support.

 

If He said, “Do not pay,” → He would be accused of rebellion against Caesar and reported to the governor.

 

Jesus’ answer:

“Give to Caesar what is Caesar’s, and to God what is God’s,” escaping both traps (Lk. 20:20–26).

 

2.    “What should be done with the woman caught in adultery?” (legal/religious trap)

 

                                       The trap:

 

If He said, “Stone her,” → It would contradict His teaching of love and forgiveness, and also violate Roman law, since Jews did not have authority to execute.

 

If He said, “Forgive her,” → It would directly violate the Law of Moses.

 

Jesus’ answer: “Let any one of you who is without sin be the first to throw a stone,” turning the situation around (Jn. 8:3–11).

 

3.   “Is it lawful to heal on the Sabbath?” (religious trap)

 

The trap:

They deliberately placed a sick person before Him on the Sabbath to see whether He would break the elders’ tradition of not working, so they could label Him a lawbreaker.

 

Jesus’ answer: “Which is lawful on the Sabbath: to do good or to do evil?”—revealing the true spirit of the Law (Lk. 6:6–11).

 

In this way, they cunningly asked questions designed so that any answer would violate one law or another, lying in wait—“hunting” (thēreusai)—to trap Jesus.

 

(c)    In today’s passage, Luke 11:52–54, Jesus said to these “scribes and Pharisees” (v. 53), “Woe to you experts in the law, because you have taken away the key of knowledge.  You yourselves have not entered, and you have hindered those who were entering” (v. 52).  What does this mean?

 

(i)      In order to answer this question, as I read Luke 11:52 in the Greek New Testament, I became interested in the Greek word for “key,” kleida (κλεῖδα).

 

1.      Literal meaning

 

Key: A tool used to open a door or a box.  In ancient Jewish society, when scribes were appointed, they were sometimes actually given a key as a symbol of authority to open the treasury of the Law.

 

2.      Spiritual / figurative meaning (the key of knowledge)

 

Jesus rebuked the scribes for having the “key of knowledge” but misusing it.

 

  The way into the Kingdom of God: Here, “knowledge” does not mean mere information, but the wisdom to understand God’s will and the truth of salvation (especially the prophecies concerning the Messiah).

 

Authority to interpret: The scribes were entrusted with the role of interpreting Scripture and opening the door of God’s kingdom to the people.

3.      Jesus’ rebuke (taking away the key and shutting the door)

 

They themselves did not enter: The scribes focused only on detailed regulations of the Law while abandoning its essence—love and righteousness—and by rejecting Jesus, the Messiah, they themselves did not enter the door of salvation.

 

They hindered those who were entering: Through their false teachings and traditions, they blinded the people and even prevented them from believing in Jesus and entering the Kingdom of God.

 

In summary: The word kleida (“key”) symbolizes the authority to understand biblical truth and lead others to salvation. Jesus strongly rebuked the scribes for not using this precious key to open the door, but instead using it to shut it (Internet).

 

·        This word kleida (“key”) appears not only in Luke 11:52, but also in Matthew 16:19, Revelation 1:18, and Revelation 3:7.  When reflecting on these passages together, the following insight can be drawn:

 

In the Bible, “keys” commonly symbolize authority, dominion, and the power to open and close. When we connect these passages, we see a redemptive-historical flow of this authority from God → Jesus Christ → the Church (the apostles).

 

1.   Revelation 1:18; 3:7 — The source of the keys (Jesus Christ)

 

The ultimate authority of all keys belongs to the risen Jesus.

 

Revelation 1:18 (keys of death and Hades): By conquering death and rising again, Jesus holds absolute authority over life, death, and the afterlife.

 

Revelation 3:7 (the key of David): He is the one “who opens and no one can shut, and who shuts and no one can open,” meaning He alone has the final authority to determine who enters the Kingdom of God.

 

2.   Luke 11:52 — The entrusted key and its corruption (the scribes)

Before Jesus, this authority had been entrusted to the scribes (religious leaders).

 

The key of knowledge: God gave them the Scriptures (the Law) so they could guide people into the Kingdom of God.

 

Failure of duty: However, they did not use the key to open the door of the gospel; instead, they used it to protect their own privileges, effectively shutting the door.

 

3.   Matthew 16:19 — The transfer of the key (to Peter and the Church)

 

Because the scribes misused the key, Jesus took that authority and entrusted it to the Church, represented by Peter’s confession of faith.

 

The keys of the Kingdom: No longer the scribes’ interpretation of the Law, but the gospel—“Jesus is the Christ”—became the true key that opens the Kingdom of heaven.

 

Authority to bind and loose: The Church, holding this key, proclaims the gospel and leads people from death (Rev. 1:18) to life (3:7).

 

Conclusion:

 

1.    Jesus is the owner of the keys, holding authority over death and the Kingdom (Revelation).

2.    He took the keys from the scribes who misused them (Luke).

3.    He entrusted them to the Church that proclaims the gospel (Matthew).

 

Ultimately, using the “key of knowledge” rightly means using the “keys of the Kingdom,” and its essence is leading people to Christ so that they may have life (Internet).

 

-     What, then, does the “key of knowledge” (Lk. 11:52) look like in the church today?

The “key of knowledge” that the church must recover today should not be a tool that closes doors like that of the scribes, but one that opens the richness of God’s Kingdom through concrete practice. It can be summarized in three main aspects:

 

1.    Right authority in interpreting Scripture (the key of truth)

 

The scribes turned the Law into complicated rules that burdened people.  Today, the church’s key should be knowledge that interprets Scripture in a Christ-centered way.

 

Practical expression: Bible study and preaching should not remain at moral lessons or tips for blessings, but should help believers discover the love of Christ and God’s plan of salvation throughout Scripture, leading them into spiritual freedom.

 

2.    Proclaiming the gospel and saving souls (the key of mission)

 

Connected to Matthew 16, the church must open the door of the Kingdom to the world.

 

Practical expression: Lowering barriers to the church and clearly and simply sharing the gospel with the marginalized and truth-seekers.  Knowledge should not become a privilege of an elite few, but a welcoming knowledge that proclaims that anyone can become a child of God.

 

3.    Knowledge proven through life (the key of practice)

 

Jesus’ criticism in Luke 11 centers on “you yourselves have not entered.” Knowledge separated from life becomes a lock that closes doors.

 

Practical expression: Biblical knowledge must not remain in the mind, but be lived out in justice and love. When the church shows honesty and compassion in the world, people will recognize that the Kingdom of God is real and will enter through that door.

 

In summary: The key of knowledge the church must have today is “the knowledge of Jesus Christ,” and when it moves forward on the two wheels of “proclaiming the gospel” and “practicing love,” it becomes the true key that opens the door of heaven wide (Internet).

 

n   What concrete message should a church with this “key of knowledge” proclaim to the world?

 

The central message the church must proclaim today is: “Jesus Christ, who opens closed doors and gives true freedom.” 

 

1.      “Not religious condemnation, but the gospel of restoration and forgiveness”

 

The scribes used knowledge of the Law to judge and condemn.

 

Message: “The door to God’s Kingdom is open not to the perfect, but to those who acknowledge their weakness.”

 

Practice: Instead of locking people in condemnation, the church must place in their hands the key of forgiveness and a new beginning through the blood of Christ.

 

2.      “Not heavy burdens, but a light yoke and rest”

 

Jesus rebuked the scribes for placing heavy burdens on others without helping them (Lk. 11:46).

 

Message: “Faith is not a heavy obligation, but a feast of abundant life.”

 

Practice: Rather than presenting a list of “things to do,” the church should proclaim what Christ has already “done,” offering true spiritual rest.

 

3.      “Not privatized blessings, but justice and love in action”

 

When those with the key of knowledge seek only their own benefit, the door is closed.

 

Message: “The Kingdom of God is not in words but in power, proven through love for the lowly.”

 

Practice: The church must not only speak of salvation but also respond concretely to the world’s pain—marginalization, injustice, and conflict—demonstrating through life that God’s reign is present.

 

Conclusion: The message of the church today must be one of openness and hope: “Anyone who comes through Christ can live.”  The key of knowledge is not a secret for a few, but a light meant for all to share.