Luke 6:11

KJV

And they were filled with madness; and communed one with another what they might do to Jesus.

KJV (with Strong's)

And {G1161} they {G846} were filled {G4130} with madness {G454}; and {G2532} communed {G1255} one with another {G4314}{G240} what {G5101}{G302} they might do {G4160} to Jesus {G2424}.

Complete Jewish Bible

But the others were filled with fury and began discussing with each other what they could do to Yeshua.

Berean Standard Bible

But the scribes and Pharisees were filled with rage and began to discuss with one another what they might do to Jesus.

American Standard Version

But they were filled with madness; and communed one with another what they might do to Jesus.

Commentary

### SUMMARY
Luke 6:11 captures the escalating hostility of the religious leaders towards Jesus following His compassionate healing of a man with a withered hand on the Sabbath. Their inability to refute His actions or arguments, coupled with His undeniable authority and challenge to their legalistic traditions, ignited a furious rage within them. This verse marks a pivotal moment where their opposition transitioned from mere observation and questioning to active, malevolent plotting against His life.

### CONTEXT
* **Literary Context:** This verse immediately follows a confrontational Sabbath encounter in the synagogue where Jesus healed a man with a withered hand. The preceding verses (Luke 6:6-10) detail how the scribes and Pharisees were intently watching Jesus, seeking an accusation against Him for healing on the Sabbath. Jesus, aware of their thoughts, challenged them with a question designed to expose their hypocrisy: "Is it lawful on the sabbath to do good, or to do evil? to save life, or to destroy it?" [Luke 6:9](/luke/6-9 "Luke 6:9 - Jesus' Sabbath Question"). When they remained silent, He healed the man, demonstrating His authority and compassion. Luke 6:11 then describes the religious leaders' furious reaction to this act, which directly contradicted their rigid interpretations of the Sabbath law and exposed their lack of genuine concern for human suffering. This incident is paralleled in [Matthew 12:9-14](/matthew/12-9-14 "Matthew 12:9-14 - Healing on the Sabbath") and [Mark 3:1-6](/mark/3-1-6 "Mark 3:1-6 - Healing the Withered Hand").
* **Historical & Cultural Context:** The Sabbath was a foundational pillar of Jewish life, commemorating God's rest after creation [Genesis 2:2-3](/genesis/2-2-3 "Genesis 2:2-3 - God Rests on the Seventh Day") and Israel's deliverance from slavery [Deuteronomy 5:12-15](/deuteronomy/5-12-15 "Deuteronomy 5:12-15 - Remember the Sabbath Day"). By Jesus' time, however, rabbinic traditions had developed an intricate system of prohibitions and regulations surrounding the Sabbath, often overshadowing its original intent of rest and worship. The Pharisees, a prominent Jewish sect, were zealous in their adherence to these oral traditions, viewing any perceived violation as a grave offense. Healing was generally considered "work" unless life was in immediate danger. Jesus' healing of a non-life-threatening condition on the Sabbath, therefore, was seen by them as a deliberate transgression of their established legal framework, challenging their authority and interpretation of the Mosaic Law. Their "madness" reflects not just anger, but a deep-seated fear of losing control and influence over the people.
* **Key Themes:** This passage powerfully illustrates several key themes prevalent throughout Luke's Gospel and the broader narrative of Jesus' ministry. It highlights the stark **conflict between divine compassion and human legalism**, where Jesus consistently prioritizes human need and God's merciful intent over rigid adherence to man-made rules. The Pharisees' reaction underscores the **escalating opposition to Jesus**, revealing how His truth and authority threatened the established religious order, foreshadowing the ultimate plot against His life [Luke 22:1-6](/luke/22-1-6 "Luke 22:1-6 - The Plot Against Jesus"). Furthermore, it emphasizes the **nature of true righteousness**, contrasting the Pharisees' outward observance with Jesus' inward righteousness that flows from love and seeks to give life, rather than to preserve tradition at the expense of human flourishing, a theme explored in passages like [Luke 11:37-54](/luke/11-37-54 "Luke 11:37-54 - Woes to the Pharisees and Lawyers").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **filled (Greek, _plḗthō'_):** This verb signifies being "filled" or "accomplished," often used in the New Testament to describe being filled with the Holy Spirit or fulfilling a prophecy. Here, it describes the complete saturation of the religious leaders with "madness." It's not a fleeting emotion but a consuming state, indicating that this rage has taken full possession of them.
* **madness (Greek, _ánoia'_):** Derived from a negative particle and the word for "mind" (nous), _ánoia_ literally means "no mind" or "lack of understanding." It denotes stupidity, senselessness, or folly. By implication, it can also refer to rage or fury that stems from such irrationality. In this context, it describes an irrational, unthinking fury that has consumed the religious leaders, blinding them to reason, compassion, and the divine power at work.
* **communed (Greek, _dialaléō'_):** This word means "to talk throughout a company," "to converse," or "to publish." Here, it describes the act of the religious leaders conferring with one another. It suggests a serious, perhaps conspiratorial, discussion among them, indicating that their "madness" was not merely an internal feeling but immediately led to collaborative plotting.

#### Verse Breakdown
* **"And they were filled with madness":** This clause describes the profound emotional state of the scribes and Pharisees. The healing of the man with the withered hand, performed by Jesus on the Sabbath, provoked an intense, irrational fury within them. This "madness" (ánoia) suggests not just anger, but a loss of rational thought, indicating that their rage was so overwhelming it clouded their judgment and led them to a state of senseless hostility.
* **"and communed one with another what they might do to Jesus":** This second clause reveals the direct consequence of their fury. Instead of repenting or acknowledging Jesus' divine authority, their overwhelming rage immediately propelled them into a conspiratorial discussion. They began to plot, seeking a course of action—any action—to neutralize or eliminate Jesus, demonstrating the depth of their animosity and their determination to oppose Him.

#### Literary Devices
Luke 6:11 employs several powerful literary devices. **Irony** is evident in the fact that those who meticulously upheld religious law were consumed by a "madness" that led them to plot evil against a man who had just performed an act of pure compassion and healing. Their legalistic zeal ironically blinded them to the very essence of God's law, which is love and mercy. The verse also uses **Foreshadowing**, as this initial "communing" about what they might do to Jesus sets the stage for the escalating opposition that will eventually lead to His arrest, trial, and crucifixion. This verse marks a significant turning point, indicating that the conflict has moved beyond theological debate to a direct threat against Jesus' life. Finally, there is a strong **Contrast** between Jesus' life-giving, compassionate action and the religious leaders' murderous, life-threatening reaction, highlighting the fundamental difference between true righteousness and hypocritical legalism.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 6:11 serves as a stark reminder of the profound spiritual blindness that can result from rigid adherence to human traditions over divine truth and compassion. The religious leaders, ostensibly guardians of God's law, were so consumed by their own interpretations and perceived authority that they became enraged by an act of pure good. Their "madness" was not merely personal pique but a profound spiritual illness, leading them to actively oppose the very Son of God. This passage underscores the danger of legalism, which prioritizes external rules over the internal transformation of the heart, and how it can lead to a distorted view of God and a violent rejection of His redemptive work. It highlights the eternal conflict between the Spirit of life and the letter of the law that kills.

* [Matthew 23:23-28](/matthew/23-23-28 "Matthew 23:23-28 - Woes to the Scribes and Pharisees")
* [John 5:16-18](/john/5-16-18 "John 5:16-18 - Persecution for Healing on the Sabbath")
* [Acts 7:54](/acts/7-54 "Acts 7:54 - Stephen's Accusers Enraged")

### REFLECTION AND APPLICATION
The "madness" of the Pharisees in Luke 6:11 offers a sobering reflection for believers today. It reveals how deeply ingrained human traditions and self-righteousness can blind individuals to the clear demonstration of God's love and power. When our understanding of faith becomes more about rules and appearances than about genuine compassion and the Spirit's leading, we risk falling into a similar trap of spiritual pride and opposition to God's work. This verse challenges us to examine our hearts: Are we open to God's transformative work, even when it challenges our comfort zones or preconceived notions? Do we prioritize love, mercy, and the well-being of others above rigid adherence to non-essential doctrines or traditions? The ultimate goal of our faith should be to reflect Christ's character, which is marked by grace and truth, not by a judgmental spirit that condemns acts of goodness.

#### Questions for Reflection
* **In what areas of my life or faith might I be prioritizing tradition or personal comfort over God's call to compassion and radical love?**
* **How do I react when God's truth challenges my established beliefs or practices? Do I respond with humility or resistance?**
* **What are the "madnesses" (irrational rages or blind spots) that might prevent me from seeing God at work in unexpected ways today?**

### FAQ

**Why were the religious leaders so enraged by Jesus' healing on the Sabbath, even to the point of plotting against Him?**

Answer: The religious leaders, particularly the Pharisees, had developed an elaborate system of oral traditions and interpretations around the Sabbath law, which often superseded the original intent of God's command. They viewed any healing on the Sabbath that was not a matter of immediate life or death as a violation of these traditions, considering it "work." Jesus' act of healing the man with the withered hand, which was not a life-threatening emergency, was seen as a deliberate challenge to their authority and their interpretation of the law. His compassion exposed their legalism and hypocrisy, as they valued their rules more than human suffering. This public defiance, coupled with His undeniable divine authority, threatened their power and influence, provoking an irrational fury (madness) that led them to conspire against Him, as seen in [Luke 6:7](/luke/6-7 "Luke 6:7 - Pharisees Watching Jesus") and [Luke 6:9](/luke/6-9 "Luke 6:9 - Jesus' Sabbath Question").

### CHRIST-CENTERED FULFILLMENT
Luke 6:11, detailing the religious leaders' "madness" and plotting against Jesus, profoundly points to Christ's ultimate fulfillment of redemptive prophecy. This verse is a poignant early indication of the world's rejection of its Savior, foreshadowing the very reason for His incarnation. Jesus, the embodiment of God's perfect compassion and law-keeping, intentionally broke human traditions to reveal the true heart of God's law: love and mercy. The "madness" of His accusers, driven by spiritual blindness and self-righteousness, ultimately served God's sovereign plan. Their plotting to "do to Jesus" what they might, culminated not in His defeat, but in His atoning sacrifice on the cross, the very act by which salvation was secured. The rejection and suffering Jesus endured, beginning with these early conspiracies, were necessary steps for Him to become the "Lamb of God, which taketh away the sin of the world" [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). His willingness to face this opposition, even unto death, demonstrates His perfect obedience to the Father and His boundless love for humanity, fulfilling prophecies of a suffering servant who would be despised and rejected [Isaiah 53:3-5](/isaiah/53-3-5 "Isaiah 53:3-5 - The Suffering Servant"). Thus, the "madness" of humanity against Christ paradoxically became the means of our redemption, showcasing God's ability to use even the darkest human intentions for His glorious purposes [Acts 2:23](/acts/2-23 "Acts 2:23 - God's Foreordained Plan").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 5:33

When they heard [that], they were cut [to the heart], and took counsel to slay them.

Psalms 2:1

¶ Why do the heathen rage, and the people imagine a vain thing?

Psalms 2:2

The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, [saying],

Ecclesiastes 9:3

This [is] an evil among all [things] that are done under the sun, that [there is] one event unto all: yea, also the heart of the sons of men is full of evil, and madness [is] in their heart while they live, and after that [they go] to the dead.

John 7:1

¶ After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.

Acts 4:15

¶ But when they had commanded them to go aside out of the council, they conferred among themselves,

John 11:47

Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.