Exegetical and Hermeneutical Commentary of Luke 11:14
And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
14-26. The dumb Devil. Blasphemy of the Pharisees.
14. it was dumb ] i.e., of course, the possession by the spirit caused dumbness in the man. If this incident be the same as in Mat 12:22, the wretched sufferer seems to have been both dumb, and blind, and mad.
the people wondered ] Exorcisms, and attempted exorcisms (Act 19:14), were indeed common among the Jews (see on Luk 9:49. Gfrorer, Jahrh. d. Heils, I. 413), but apparently only in the simplest cases, and never when the possession was complicated with blindness and dumbness.
Fuente: The Cambridge Bible for Schools and Colleges
See this passage explained in the notes at Mat 12:22-30.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. Casting out a devil] See Clarke on Mt 12:22.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The devil is here called dumb, from his effect upon the demoniac, in restraining the use of his tongue.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. dumbblind also (Mt12:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he was casting out a devil,…. At a certain time, either the same that is recorded in Mt 9:32 or in Mt 12:22 for both of them were attended with the same effect upon the people, and with the same calumny of the Pharisees, mentioned here:
and it was dumb. The Ethiopic version reads, “deaf and dumb”; that is, the devil, which possessed the man, made him both deaf and dumb; if the same as in Mt 12:22 he was blind, as well as dumb:
and it came to pass, when the devil was gone out; of the man possessed by him, by the command of Christ:
the dumb spake; as other men did, and as he had done before; the cause being removed, the effect ceased:
and the people wondered; at the power of Christ, and concluded that he must be the Messiah, the son of David.
Fuente: John Gill’s Exposition of the Entire Bible
| Christ Accused of Leaguing with Satan; Watchfulness Inculcated. |
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14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15 But some of them said, He casteth out devils through Beelzebub the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21 When a strong man armed keepeth his palace, his goods are in peace: 22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me: and he that gathereth not with me scattereth. 24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.
The substance of these verses we had in Matt. xii. 22, c. Christ is here giving a general proof of his divine mission, by a particular proof of his power over Satan, his conquest of whom was an indication of his great design in coming into the world, which was, to destroy the works of the devil. Here too he gives an earnest of the success of that undertaking. He is here casting out a devil that made the poor possessed man dumb: in Matthew we are told that he was blind and dumb. When the devil was forced out by the word of Christ, the dumb spoke immediately, echoed to Christ’s word, and the lips were opened to show forth his praise. Now,
I. Some were affected with this miracle. The people wondered they admired the power of God, and especially that it should be exerted by the hand of one who made so small a figure, that one who did the work of the Messiah should have so little of that pomp of the Messiah which they expected.
II. Others were offended at it, and, to justify their infidelity, suggested that it was by virtue of a league with Beelzebub, the prince of the devils, that he did this, v. 15. It seems, in the devil’s kingdom there are chiefs, which supposes that there are subalterns. Now they would have it thought, or said at least, that there was a correspondence settled between Christ and the devil, that the devil should have the advantage in the main and be victorious at last, but that in order hereto, in particular instances, he should yield Christ the advantage and retire by consent. Some, to corroborate this suggestion, and confront the evidence of Christ’s miraculous power, challenged him to give them a sign from heaven (v. 16), to confirm his doctrine by some appearance in the clouds, such as was upon mount Sinai when the law was given; as if a sign from heaven, not disprovable by any sagacity of theirs, could not have been given them as well by a compact and collusion with the prince of the power of the air, who works with power and lying wonders, as the casting out of a devil; nay, that would not have been any present prejudice to his interest, which this manifestly was. Note, Obstinate infidelity will never be at a loss for something to say in its own excuse, though ever so frivolous and absurd. Now Christ here returns a full and direct answer to this cavil of theirs; in which he shows,
1. That it can by no means be imagined that such a subtle prince as Satan is should ever agree to measures that had such a direct tendency to his own overthrow, and the undermining of his own kingdom, Luk 11:17; Luk 11:18. What they objected they kept to themselves, afraid to speak it, lest it should be answered and baffled; but Jesus knew their thoughts, even when they industriously thought to conceal them, and he said, “You yourselves cannot but see the groundlessness, and consequently the spitefulness, of this charge; for it is an allowed maxim, confirmed by every day’s experience, that no interest can stand that is divided against itself; not the more public interest of a kingdom, nor the private interest of a house or family; if either the one or the other be divided against itself, it cannot stand. Satan would herein act against himself; not only by the miracle which turned him out of possession of the bodies of people, but much more in the doctrine for the explication and confirmation of which the miracle was wrought, which had a direct tendency to the ruin of Satan’s interest in the minds of men, by mortifying sin, and turning men to the service of God. Now, if Satan should thus be divided against himself, he would hasten his own overthrow, which you cannot suppose an enemy to do that acts so subtlely for his own establishment, and is so solicitous to have his kingdom stand.”
2. That was a very partial ill-natured thing for them to impute that in him to a compact with Satan which yet they applauded and admired in others that were of their own nation (v. 19): “By whom do your sons cast them out? Some of your own kindred, as Jews, nay, and some of your own followers, as Pharisees, have undertaken, in the name of the God of Israel, to cast out devils, and they were never charged with such a hellish combination as I am charged with.” Note, It is gross hypocrisy to condemn that in those who reprove us which yet we allow in those that flatter us.
3. That, in opposing the conviction of this miracle, they were enemies to themselves, stood in their own light, and put a bar in their own door, for they thrust from them the kingdom of God (v. 20): “If I with the finger of God cast out devils, as you may assure yourselves I do, no doubt the kingdom of God is come upon you, the kingdom of the Messiah offers itself and all its advantages to you, and, if you receive it not, it is at your peril.” In Matthew it is by the Spirit of God, here by the finger of God; the Spirit is the arm of the Lord, Isa. liii. 1. His greatest and most mighty works were wrought by his Spirit; but, if the Spirit in this work is said to be the finger of the Lord, it perhaps may intimate how easily Christ did and could conquer Satan, even with the finger of God, the exerting of the divine power in a less and lower degree than in many other instances. He needed not make bare his everlasting arm; that roaring lion, when he pleases, is crushed, like a moth, with a touch of a finger. Perhaps here is an allusion to the acknowledgment of Pharaoh’s magicians, when they were run aground (Exod. viii. 19): This is the finger of God. “Now if the kingdom of God be herein come to you, and you be found by those cavils and blasphemies fighting against it, it will come upon you as a victorious force which you cannot stand before.”
4. That his casting out devils was really the destroying of them and their power, for it confirmed a doctrine which had a direct tendency to the ruining of his kingdom, Luk 11:21; Luk 11:22. Perhaps there had been some who had cast out the inferior devils by compact with Beelzebub their chief, but that was without any real damage or prejudice to Satan and his kingdom, what he lost one way he gained another. The devil and such exorcists played booty, as we say, and, while the forlorn hope of his army gave ground, the main body thereby gained ground; the interest of Satan in the souls of men was not weakened by it in the least. But, when Christ cast out devils, he needed not do it by any compact with them, for he was stronger than they, and could do it by force, and did it so as to ruin Satan’s power and blast his great design by that doctrine and that grace which break the power of sin, and so rout Satan’s main body, take from him all his armour, and divide his spoils, which no one devil ever did to another or ever will. Now this is applicable to Christ’s victories over Satan both in the world and in the hearts of particular persons, by that power which went along with the preaching of his gospel, and does still. And so we may observe here,
(1.) The miserable condition of an unconverted sinner. In his heart, which was fitted to be a habitation of God, the devil has his palace; and all the powers and the faculties of the soul, being employed by him in the service of sin, are his goods. Note, [1.] The heart of every unconverted sinner is the devil’s palace, where he resides and where he rules; he works in the children of disobedience. The heart is a palace, a noble dwelling; but the unsanctified heart is the devil’s palace. His will is obeyed, his interests are served, and the militia is in his hands; he usurps the throne in the soul. [2.] The devil, as a strong man armed, keeps this palace, does all he can to secure it to himself, and to fortify it against Christ. All the prejudices with which he hardens men’s hearts against truth and holiness are the strong-holds which he erects for the keeping of his palace; this palace is his garrison. [3.] There is a kind of peace in the palace of an unconverted soul, while the devil, as a strong man armed, keeps it. The sinner has a good opinion of himself, is very secure and merry, has no doubt concerning the goodness of his state nor any dread of the judgment to come; he flatters himself in his own eyes, and cries peace to himself. Before Christ appeared, all was quiet, because all went one way; but the preaching of the gospel disturbed the peace of the devil’s palace.
(2.) The wonderful change that is made in conversion, which is Christ’s victory over this usurper. Satan is a strong man armed; but our Lord Jesus is stronger than he, as God, as Mediator. If we speak of strength, he is strong: more are with us than against us. Observe, [1.] The manner of this victory: He comes upon him by surprise, when his goods are in peace and the devil thinks it is all his own for ever, and overcomes him. Note, The conversion of a soul to God is Christ’s victory over the devil and his power in that soul, restoring the soul to its liberty, and recovering his own interest in it and dominion over it. [2.] The evidences of this victory. First, He takes from him all his armour wherein he trusted. The devil is a confident adversary; he trusts to his armour, as Pharaoh to his rivers (Ezek. xxix. 3): but Christ disarms him. When the power of sin and corruption in the soul is broken, when the mistakes are rectified, the eyes opened, the heart humbled and changed, and made serious and spiritual, then Satan’s armour is taken away. Secondly, He divides the spoils; he takes possession of them for himself. All the endowments of mind and body, the estate, power, interest, which before were made use of in the service of sin and Satan, are now converted to Christ’s service and employed for him; yet this is not all; he makes a distribution of them among his followers, and, and having conquered Satan, gives to all believers the benefit of that victory. Hence Christ infers that, since the whole drift of his doctrine and miracles was to break the power of the devil, that great enemy of mankind, it was the duty of all to join with him and to follow his guidance, to receive his gospel and come heartily into the interests of it; for otherwise they would justly be reckoned as siding with the enemy (v. 23): He that is not with me is against me. Those therefore who rejected the doctrine of Christ, and slighted his miracles, were looked upon as adversaries to him, and in the devil’s interest.
5. That there was a vast difference between the devil’s going out by compact and his being cast out by compulsion. Those out of whom Christ cast him he never entered into again, for so was Christ’s charge (Mark ix. 25); whereas, if he had gone out, whenever he saw fit he would have made a re-entry, for that is the way of the unclean spirit, when he voluntarily and with design goes out of a man, v. 24-26. The prince of the devils may give leave, nay, may give order, to his forces to retreat, or make a feint, to draw the poor deluded soul into an ambush; but Christ, as he gives a total, so he gives a final, defeat to the enemy. In this part of the argument he has a further intention, which is to represent the state of those who have had fair offers made them,–among whom, and in whom, God has begun to break the devil’s power and overthrow his kingdom,–but they reject his counsel against themselves, and relapse into a state of subjection to Satan. Here we have,
(1.) The condition of a formal hypocrite, his bright side and his dark side. His heart still remains the devil’s house; he calls it his own, and he retains his interest in it; and yet, [1.] The unclean spirit is gone out. He was not driven out by the power of converting grace; there was none of that violence which the kingdom of heaven suffers; but he went out, withdrew for a time, so that the man seemed not to be under the power of Satan as formerly, nor so followed with his temptations. Satan is gone, or has turned himself into an angel of light. [2.] The house is swept from common pollutions, by a forced confession of sin, as Pharaoh’s–a feigned contrition for it, as Ahab’s,–and a partial reformation, as Herod’s. There are those that have escaped the pollutions of the world, and yet are still under the power of the god of this world, 2 Pet. ii. 20. The house is swept, but it is not washed; and Christ hath said, If I wash thee not, thou hast no part with me; the house must be washed, or it is none of his. Sweeping takes off only the loose dirt, while the sin that besets the sinner, the beloved sin, is untouched. It is swept from the filth that lies open to the eye of the world, but it is not searched and ransacked for secret filthiness, Matt. xxiii. 25. It is swept, but the leprosy is in the wall, and will be till something more be done. [3.] The house is garnished with common gifts and graces. It is not furnished with any true grace, but garnished with the pictures of all graces. Simon Magus was garnished with faith, Balaam with good desires, Herod with a respect for John, the Pharisees with many external performances. It is garnished, but it is like a potsherd covered with silver dross, it is all paint and varnish, not real, not lasting. The house is garnished, but the property is not altered; it was never surrendered to Christ, nor inhabited by the Spirit. Let us therefore take heed of resting in that which a man may have and yet come short.
(2.) Here is the condition of a final apostate, into whom the devil returns after he had gone out: Then goes he, and takes seven other spirits more wicked than himself (v. 26); a certain number for an uncertain, as seven devils are said to be cast out of Mary Magdalene. Seven wicked spirits are opposed to the seven spirits of God, Rev. iii. 1. These are said to be more wicked than himself. It seems, even devils are not all alike wicked; probably, the degrees of their wickedness, now that they are fallen, are as the degrees of their holiness were while they stood. When the devil would do mischief most effectually, he employs those that are more mischievous than himself. These enter in without any difficulty or opposition; they are welcomed, and they dwell there; there they work, there they rule; and the last state of that man is worse than the first. Note, [1.] Hypocrisy is the high road to apostasy. If the heart remains in the interest of sin and Satan, the shows and shadows will come to nothing; those that have not set that right will not long be stedfast. Where secret haunts of sin are kept up, under the cloak of a visible profession, conscience is debauched, God is provoked to withdraw his restraining grace, and the close hypocrite commonly proves an open apostate, [2.] The last state of such is worse than the first, in respect both of sin and punishment. Apostates are usually the worst of men, the most vain and profligate, the most bold and daring; their consciences are seared, and their sins of all others the most aggravated. God often sets marks of his displeasure upon them in this world, and in the other world they will receive the greater damnation. Let us therefore hear, and fear, and hold fast our integrity.
Fuente: Matthew Henry’s Whole Bible Commentary
When ( ). Genitive absolute ana asyndeton between and as often in Luke (no or ).
Fuente: Robertson’s Word Pictures in the New Testament
Dumb [] . See on Mt 9:32.
Fuente: Vincent’s Word Studies in the New Testament
JESUS ACCUSED OF CASTING OUT DEMONS BY BEELZEBUB
V. 14-23
1) “And he was casting out a devil, and it was dumb.” (kai eb ekballon daimonion kai auto en kophon) “And he was expelling (casting forth) a demon, and it was dumb,” could not speak, and was also blind, as recounted Mat 12:22. This was apparently done in Galilee.
2) “And it came to pass, when the devil was gone out,” (egeneto de tou daimoniou ekselthontos) “And it occurred, as the demon went out,” or went forth from the man. This indicates that demon powers may degenerate both human speech and sight.
3) “The dumb spake; (elalesen ho kophos) “The dumb man (that he had obsessed) spoke,” and also saw, had his sight restored, Mat 12:22.
4) “And the people wondered.” (kai ethaumosan hoi ochloi) “And the crowds marvelled,” even asking of, Jesus, “is not this the son of David?” or heir of David; and He was, the Jesus who did this miracle, Mat 9:27; Mat 21:9; Luk 1:32; See also Mat 12:23.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES
Luk. 11:14. Casting out a devil.There seems to be little doubt that this miracle is the same as that in Mat. 12:22, as wrought apparently in Galilee. In St. Matthews Gospel there is, however, no precise mention of time or place. It is quite hopeless to attempt to fix the exact order in which the events occurred. Dumb.And blind (Mat. 12:22).
Luk. 11:15. Some of them.Pharisees (Mat. 12:24), scribes which came from Jerusalem (Mar. 3:22). Beelzebub.The form of the name in Greek is Beelzebub; the original Hebrew word is Baal-zebub, the form of Baal worshipped at Ekron. The meaning of the latter name is Baal or Lord of the fly, a designation which has parallels in classical mythology. The meaning of the form of the name Beelzebub is either Lord of dung, so called in derision by the Jews, or Lord of the dwelling, as prince of the lower world (cf. Mat. 10:25, Master of the house), or Lord of idols, and therefore, as here, the chief of the devils.
Luk. 11:16. A sign from heaven.In proof of His Messiahship. Perhaps a portent like those foretold by Joel (Luk. 2:30-31).
Luk. 11:17. Every kingdom.The kingdom of evil as an organisation with a personal head may be torn by discords, but being wholly evil must be unanimous in its opposition to the kingdom of God. An organisation which acts against itself, its own distinctive aims, must destroy itself. The same reasoning is applied to the case of a house and of an individual person.
Luk. 11:19. Your sons.I.e., your disciples. The Pharisees countenanced cases of exorcism wrought by spells and incantations, and perhaps in some instances actual miracles of the kind were accomplished by faith in God and by invocation of the Divine Name. Christ by no means seems to deny the validity of all the cures. As matters stood, therefore, collusion with Satan was not the necessary explanation of casting out devils; and the holiness of Christs character, as well as the air of authority with which He wrought miracles, were additional reasons against such a dishonourable explanation of His mighty deeds.
Luk. 11:20. The finger of God.An allusion to Exo. 8:19. St. Matthew has the Spirit of God (Luk. 12:28), which is practically the same thing.
Luk. 11:21. A strong man.An illustration possibly taken from Isa. 49:24. The strong man is Satan; He that overcomes him is Christ.
Luk. 11:23. He that is not with Me.There is no middle course between Christ and Satan.
Luk. 11:24. Dry places.Desert regions. According to Jewish ideas the special abode of demons. Seeking rest.In misery when he is not tormenting a man.
Luk. 11:25. Swept and garnished.But empty, and inviting the re-occupation of the evil spirit.
Luk. 11:26. Seven other.The number suggests completenessevery form and variety of evil. Worse than the first.Cf. Heb. 6:4-6; Heb. 10:26-29; 2Pe. 2:20-21. The parable was an allegory, not only of the awful peril of relapse after partial conversion, but also of the history of the Jews. The demon of idolatry had been expelled by the Exile, but had returned with the sevenfold virulence of letter-worship, formalism, exclusiveness, ambition, greed, hypocrisy, and hate; and on the testimony of Josephus himself, the Jews of that age were so bad that their destruction seemed an inevitable retribution (Farrar).
Luk. 11:27. A certain woman.This incident is peculiar to St. Luke. The arousal of ignorant enthusiasm in the mind of a hearer, on these stern and authoritative words being spoken, is a very natural circumstance. Probably the woman caught sight of His mother and His brethren on the outskirts of the crowd, as St. Matthew speaks of their presence in connection with this discourse (see Mat. 12:46-50). Of the company.Rather, out of the multitude (R.V.)
Luk. 11:29. Were gathered thick.Rather, were gathering together unto Him (R.V.). Jonas the prophet.Omit the prophet, taken probably from the parallel passage in St. Matthew.
Luk. 11:30. A sign.I.e., by his three days and three nights entombment in the fish (Jon. 1:17).
Luk. 11:31. The queen of the south.1Ki. 10:1-13. The Queen of Sheba; supposed from this passage in St. Luke to be Yemen in Arabia. A greater than Solomon.Lit., more than, somewhat greater. So, too, in the next verse.
Luk. 11:32. They repented.See Jon. 3:5.
Luk. 11:33. No man, etc.The connection of Luk. 11:33-36 with what precedes them is somewhat obscure. Jesus had been assailed by His enemies, both with the charge of performing mighty works by the aid of the powers of evil and with a clamour for a sign from heaven to prove the celestial source of His mission, and of the miraculous powers which seemed to authenticate it. Jesus answers in effect, The sign for which you ask will be given. Jonas was a sign to the Ninevites, and so shall the Son of man be a sign to this generation. The sign shall be open, public, capable of being read by all men. This is part of the very nature of a sign: no man, when he has lighted a candle, conceals it; that is no sign which is not seen. But in order that a sign may convince, the minds of those to whom it is given must be healthy and unbiassed. The light which is given to all can only profit those whose vision is healthy and natural; and so only those who are free from prejudice can appreciate the spiritual light (Speakers Commentary). Lighted a candle.The figure is one several times used by Christ in different connections. Cf. Mat. 5:15; Luk. 8:16; Mar. 4:21. A secret place.Rather, a covered place, a cellar (R.V.). A bushel.Rather, the bushel (R.V.); so also the stand (R.V.), reference being made to the well-known utensils to be found in an ordinary Eastern house.
Luk. 11:34. The light of the body.Rather, the lamp of the body (R.V.). The eye here means the conscience. Single.Not distorted by prejudice.
Luk. 11:36. If thy whole body, etc.Only when thy body is wholly illumined, without having even an obscure corner left therein, will it become so bright and clear as if the full brilliancy of a bright lamp illumined thee; in other words, thou wilt be placed in a normal condition of light (Van Oosterzee). A gradual growth in purity and holiness is depicted, which results in the removal of everything that hinders the reception of Divine truth, and in the subjection of every part of the being to that truth.
MAIN HOMILETICS OF THE PARAGRAPH.Luk. 11:14-36
Neutrality Impossible in Religion.This miracle of casting out the devil from the dumb man served to bring the claims of Christ before those who witnessed it. They were, as it were, compelled to make up their mind to accept Him or to reject Him as their Saviour and Lord. He was evidently armed with supernatural power, and admission of this fact should naturally have led to an acceptance of His teaching. The kingdom of God had come, and men were called to choose what attitude towards it they would take up. Yet the minds of the people were undecided; some were merely astonished at the prodigy they had witnessed, others demanded a further sign of His Divine authority, while a third class boldly accused Him of collusion with Satanof being aided by Satanic power in order to deceive the people more completely. Our Lord refuted this calumny by appealing to the teaching of common-sense, and by pointing out that all successful exorcism was performed in the. Divine name and by the power of Godthe strong being overcome by One yet stronger. He then declared that those that were not with Him were against Him, or, in other words, that there is no neutrality possible in matters of religion.
I. Absence of positive attachment to Christ involves hostility to Him.As head of the kingdom of God and in conflict with the powers of evil He represents a cause which concerns every living man. There is no alternative between accepting Him and rejecting Himbetween being on the side of holiness and being opposed to it. Men may stand outside of other movementspolitical, social, artistic, literary, or philosophicaland assert that they are incapable of judging between the merits of contending parties, or that they are not interested in the questions debated. But in the strife between good and evil none can be neutral: to do evil and to acquiesce in evil done are treason against God. There is but a difference in degree of culpability between those who openly range themselves on the side of evil and those who refuse to take a place on the side of righteousness. Distaste for holiness is akin to positive love of sin. Christ here brings this home to the consciences of men. Love for God is inextricably involved with allegiance to the Son of God manifest in the flesh, and those who reject Him who was sent, reject Him by whom He was sent. The rejection may be accompanied with malignant feelings and with open outrage, but it is none the less rejection if the summons to follow Him is declined in the most courteous terms.
II. A pretended neutrality is only a prelude to a worse state.The heart of man is like a house prepared for habitation; if it is not occupied by a spirit of holiness it will be seized upon by an evil spirit. That which is strongest will hold it. The appearance of neutrality between good and evil may for a time be kept up; there may be an absence of openly vicious tendencies in the life, as well as of faith in the Saviour and loyalty to His person. But this mere varnish of decency and respectability will not strengthen the character and enable it to stand against a renewed and more determined assault of evil. Forces are at work that will inevitably degrade the nature that is not consciously in communion with God and Christ, or that deliberately refuses the better part. The last state of that man is worse than the first.
SUGGESTIVE COMMENTS ON Luk. 11:14-36
Luk. 11:14. The Dumb Spirit.It is thus still. While the devil has possession, the man is dumb. Only when the devil is cast out by the word of Jesus can the dumb speak. The indication of possession in this instance was the silence. There is a very true sense in which every man naturally, and without God, has in him a dumb spirit, and can only lose that spirit under the healing touch of Christ.
I. The curse of a bad temper.The sullen silence, the overcast brow, the morose reserve, the speechless displeasure, priding itself on its tenacity and perseveranceis not this indeed an example of possession by a dumb spirit? At such times you are under Satanic influence.
II. The pre-occupied, self-engrossed life.Excluding others from all confidence, having in reality no partner and no associate, giving out in social converse the merest superficialities of thought, and in domestic intercourse the veriest dregs and refuse of ones being. Does the description sound unamiable? It is so. This is not the man for love, for love is not in him. But is the description exaggerated? Has it no counterpart! Alas! too often is it to be found. The lips may speak, but the soul speaks not: the devil that possesses is not only debasing, but dumb.
III. A more nearly universal experience.The absence of spiritually helpful speech. The silence of most on the highest themes. A true Christian will use his gift of speech in the service of his Master. What name can we give to that use of speech which leaves out or refuses this high object? With most, alas! as to any value or blessing bestowed on others by our gift of speech, we might as well have been bereft of it. The spirit possessing us has been no better than a dumb spirit.
IV. It has been so towards men.We have done no good with our speech. And how has it been towards God? Our text stands in immediate connection with a passage on prayer. Possession by the evil one makes us dumb Godward. We all, naturally, hang back from prayer. Is prayer a command? We disobey it. Is it a privilege? We scorn it. Any excuse is enough to put it aside. Books, amusements, are welcome to us if they come instead of, and form an excuse for, neglecting prayer. How can you doubt being under some malign influence if you are prevented from holding communion with your heavenly Father?
V. But the gospel of Jesus Christ comes to our help.It humbles, that it may raise. The text which condemns, also promises. When the devil was gone out, the dumb spake. Has it not been found true a thousand times! The profane, the deceitful, the blasphemous, the frivolous, the impure, have learned to pray, and to praise. There is magic in the contact of Christs power. It transforms souls, and fulfils the words When the devil was gone out, the dumb spake. And all the people gave praise to God.Vaughan.
It was dumb.As if the miracle were done as a sign illustrative of this teaching to pray. For this is the real difficulty that many have as to prayer. They are dumb, at least to God, because an evil spirit has got possession of them, and another spirit is needed, that they may begin thus to speak. The very readiness to pray, although long dumb, may be the first sign of such a wonder, as the gift of the Holy Spirit, silently wrought. It is the very finger of God that casts out of men this dumb, prayerless spirit, and all others of the same evil class.Maccoll.
Dumb.This man, possessed by a devil, was both dumb and blind (Mat. 12:22). Some of Christs cures were wrought
(1) on persons who appealed for help;
(2) on some, as the paralytic, who, with their own consent, were brought to Him;
(3) on some whom He chanced to meet (chap. Luk. 7:12; Joh. 5:5); and
(4), in this instance, on one brought to Him without his own consent.
Three Classes of Spectators.Three classes of people behold this miracle:
1. Those who are for Christ, and marvel as they recognise the Divine power manifested by Him.
2. Those who are against Him, and ascribe the work to the powers of evil.
3. Those who are neutral, and ask a fresh sign, to convince their wavering minds.
Luk. 11:14-16. A Terrible Accusation.The cure having been immediately and completely successful, those present expressed their feelings. From the midst of this multitude, plunged in astonishment, some are heard to state a most terrible accusation. There was, they said, collusion between Jesus and Satan: Satan, in order to secure credit for Him, has given Him this power over the possessed. Others, more moderate in appearance, demand that Jesus, to free Himself from such a suspicion, should work a miracle of a kind different from these curesa sign proceeding undeniably from heaven, the seat of Divine power; then it will be evident that His power is derived from a holy source.Godet.
Luk. 11:15. But some of them said.It is as if the cast-out devil had just entered into these, to make them blind with a more wicked blindness, and, from being a dumb devil, had, for a change, become one speaking blasphemously.Stier.
He casteth out.It is well worthy of notice that the enemies of Christ do not deny the fact of the miracle having been wrought, though their hatred of Him led them to draw this injurious inference from the fact.
Through Beelzebub.The imputation was that Satan had, as principal, entered into a compact with Jesus, as subordinate. He had entered into this compact, it was insinuated, for the purpose of putting down the inestimably beneficent influence of the Pharisees. Hence, it was alleged, all the strictures and criticisms of Jesus on the godly ways of the godly people! Power was given from beneath, power even to cast out demons, so that the people might be thoroughly deceived.Morison.
Luk. 11:16. From heaven.Such as the manna from heaven given by Moses: the fire called down by Elijah. A sign was offered by Isaiah to Ahaz either in the depth or in the height above (Isa. 7:11). The demand was akin to the third temptation in the wilderness.
Luk. 11:17-26. The Accusation Refuted; the True Explanation Given.
I. Jesus refutes the blasphemous explanation of His cures (Luk. 11:17-19).
II. He gives the true explanation of them (Luk. 11:20-26).
Luk. 11:18. Divided against himself.The assertion of the Pharisees assumed that there was an organised kingdom of evil with a personal ruler. Our Lord uses this assumption as a terrible fact, which, however, proves the absurdity of the charge made against Himself. This organised kingdom of darkness, because it is only evil, is racked with discords and hatred, but against the kingdom of God it is a unit. The point of the argument here is, not that discords are fatal, which is not always the case, but that an organisation which acts against itself, its own distinctive aims, must destroy itself.Popular Commentary.
How shall his kingdom stand?Satan would, according to their supposition, have been exerting his power, not only to set this particular person free from his dominion, but to confirm the whole doctrines and precepts of Christ, which were all directly opposed to the kingdom of Satan, and calculated and destined to overthrow it. Such a supposition, therefore, was quite inconsistent with the craft and sagacity of the devil, and was altogether untenable.
Luk. 11:20. With the finger of God.An allusion to the ease and despatch with which His mighty works were done.
Luk. 11:21-23. Entire Moral Independence is Impossible.The palace is freed from the usurped dominion of the strong man, only to become the willing recipient of the Stronger than he. But subjection to Christ is no bondage; it is the very law of liberty.Brown.
Luk. 11:21-22. The Two Warriors.This figure of the two warriors, one of whom takes up his stand fully armed on the threshold of his castle, ready to defend it, and the other comes suddenly and beats him down and divides the spoil among his followers, is taken from Isa. 49:24-25; the prophet applies it to Jehovah delivering His people from the hands of the heathen oppressor. There is a truly epic majesty in the picture of the two adversaries, and there is no other saying of Jesus which gives such a striking impression of His consciousness of the sublimity of His position and the greatness of His work.Godet.
Christ the Conqueror of Satan.One of the most comprehensive of the Saviours titles. There are five steps by which our Lord advances to this victory over Satan.
I. When He vanquished him in Himself.Through the body, through the mind, through the spiritin the wilderness.
II. By His works.Not only by His bodily healings, where He dispossessed Satan, but in those cases where the devil himself was present in the struggle. Those who were possessed by demons, and delivered from them, were the most outstanding monuments of Christs power and mercy.
III. By His death.By submitting to death He redeemed us. His death availed as an atonement for the sins of men; it removed the obstacle of unforgiven and uncancelled guilt which was the very strength of Satans kingdom. Since then the kingdom of the devil has become contracted in its limits, and weakened in its dominion.
IV. By His life.His heavenly life, into which His resurrection introduced Him, and to which the ascension sealed Him. As the living, enthroned Saviour, He imparts the life-giving Spirit. The Spirit alone can extirpate evil, and break the power of Satan in the individual life. This is the individual victory in the case of each separate redeemed soul.
V. By His future judgment.In the consummation of all things, Satan and his angels will be adjudged to their final doom by the enthroned Saviour.Vaughan.
Luk. 11:22. The Strong Man.The strong man has indeed been overcome, and his power to harm diminished. Yet ought we not therefore to be careless, for here the Conqueror Himself pronounces him to be strong.
Luk. 11:23. Decision.Our Lord has been exposing the folly and perverseness of those who would ascribe His power over evil to a compact with evil. He shows that there is a natural and an irreconcileable antagonism between evil and good, between the Saviour and the enemy of man. And He says that each particular person must take a side in that conflict. Whoever does not take the one side, as a matter of course takes the other. By not siding with Christ he sufficiently indicates that he sides against Him. It is a lesson of judgment, to guide us in our estimate of ourselves. It says: Remember the necessity of decision between Christ and evil. Do not suppose that a merely negative state will suffice for salvation. If you are not with Christ He must look upon you as against Him; practically you are so, and in the final judgment such will be your doom. Do the words sound harsh and overstrained? Severe though they may sound in connection with religion, I am sure that we feel the force of our Lords words in connection with human life.
I. With its business.How worthless is half-hearted co-operation! We reject vague, vacillating support. It is almost more provoking than direct opposition. A man ought to know his own mind. To be destitute of the quality of decision and determination is to be useless.
II. With lifes friendships.What is a friend worth who is distrustful and doubting? You expect loyalty towards yourself, even against appearances.
III. So must it be with Christ.He looks for decision in aim and affection. He is worthy of it. And, having made up our minds about Him, we ought to be bold, resolute, unflinching in our avowal of love and loyalty. He that is not with Me is His own description of a half-Christian. Such an one never seeks His company, is never truly with Him.
V. But to be with Christ means moreit means to be on His side.In the daily strife we have chosen to be on Christs side. We are in the struggle, and Christ is concerned in that struggle, interested in its progress and in its end. We cannot be neutrals. If we try to be so He speaks of us in this sad fashion: He that is not with Me.
VI. This does not necessarily imply active opposition to Christ.The expression is negative. It implies the absence of interest, of cherishing faith and love, of claiming your position as a son, and living up to it. It implies that it has not been a great and constant object with you to gain heaven, and here to live as an expectant heir of heaven. And for practical purposes, and so far as the final personal issue is concerned, the faint-hearted, cowardly, treacherous soldier of Christ is rather an enemy to Him than a friend.Vaughan.
None can be Neutral.Every one must take part in the contest. Neutrality is impossible. To attempt to stand by and merely watch the work of Christ is at once to join the other side. There are two scales of the balance, and there is nothing but these two. Any weight withdrawn from the one scale, of necessity goes into the other. The declaration is one of the most solemn and far-reaching statements in the whole of the Bible.Plummer.
He that is not with Me.Our Lord has proved that He is the stronger, that He is the Messiah, working miracles by the spirit of God; the alternative is therefore presented in a new form: Christ or Satan. The Pharisees decided for Satan, and were consistent in their opposition. Sentimental admirers of Christ are simply inconsistent enemies.Popular Commentary.
False Prudence.A false Gamaliel-prudence thinks to save itself by saying, If only we are not fighting against God, and leaves the kingdom and work of God to take its course, without helping it by confession or by action, and thereby coming to the knowledge that it is from God. Let the indolent and undecided only not mock, not persecute, that is thought to count for something in their favour. But this is the middle party of whom Christ knows nothing, and of whom He makes no account; them He condemns and hands over to His enemies.Stier.
Two Classes of Men.There are three classes in every community: the friends of Christ, the foes of Christ, and the neutrals. The Bible, however, recognises but two classes: good and bad, sheep and goats, children and rebels.
I. What is it to be with Christ?It is
(1) to have sympathy with the principles for which His kingdom exists, and
(2) to be identified with Him in carrrying out those principles. Many are for Him in proportion to those who are with Him.
II. The evils of neutrality.
1. The neutral man hangs as a dead weight upon the Church. 2. He paralyses those who are in active service.
3. Indecision leads not unfrequently to an utter betrayal of Christ to the enemy.
Luk. 11:24-26. The Perils of a Vacant Heart.It will never do to wish for the absence of evil, and yet not to desire the presence of God.
I. We must never, in any work we try to do in Gods name, set before ourselves, or others, a negative aim.
II. We should realise the spiritual capacities of the human heart, that it may become the throne of God.
III. There is great need of patience to bring the life more and more perfectly in subjection to the love of God.Paget.
The Parable of the Demons Return.The parable grows out of the previous declaration, He that is not with Me, is against Me. It illustrates, in a very vivid way, the impossibility of deserting Satan without joining Christ, the impossibility of keeping aloof from Christ without falling into the power of Satan.
I. Christ is not contrasting the imperfect and uncertain methods of Jewish exorcists with His own.This interpretation is read into the narrative. It is not found there. We do not need to concern ourselves with the literal truth of a parable such as this.
II. The expelled spirit is restless and ill at ease.He can only be at rest where he can inflict harm. He still calls the mans soul my house. He knows in what condition the house is likely to be. He speaks of it as a sure possession, and a return to the former abode shows that this expectation is correct.
III. The house of the soul is empty.This is placed first as the main evil, and the chief cause of the ruinous end. There is a grievous defect in this condition. The man is well satisfied with himself. There is no humility, no fear of being enslaved a second time, and so, no earnest seeking for Divine support, no imploring of the Holy Spirit to come and dwell in the heart from which Satan for the moment has departed. The aversion to sin is merely temporary; there is no yearning after holiness. An attempt is made to occupy an untenable position, to renounce the devil without becoming the bond-servant of Jesus Christ.
IV. The return of the foul spirit.As there is no protection against unworthy tenants, the evil spirit seeks some choice companions to come and share in the work of destruction, and they quickly make the ruin complete. Is there not written here very plainly the history of many a human soul? Though we renounce the devil, he will not renounce us. He watches his opportunity, and comes back with sevenfold subtlety and violence, and quickly has us more completely in his power than before. He comes this time to stay. It is, perhaps, not our old sin that at once begins again; but new forms of sin, less conspicuous, perhaps, but just as fatal, beset usas the Jews, cured of the worship of idols, took to the worship of the letter of the law, and to covetousness, which is idolatry; or as a man, who has conquered intemperance in drink, falls a victim to pride and intemperance in language and conduct. The experience of thousands has proved that forces which are quite sufficient, even singly, to induce a man to abandon some sinful course, are unable, even when combined, to keep him in the right way. It is only when Christ, through His Holy Spirit, is made a welcome tenant that the liberated soul is secure. Safety from Satans bondage can be made sure in no other way than by abiding under the sway of Him whose service is perfect freedom.Plummer.
Three Stages in the History of a Soul.
I. A change for the better.A partial, temporary reformation.
II. It becomes again a prepared and inviting habitation for the unclean spirit.Since it is empty, swept, and garnished.
III. The last and worst state.Evil habits resumed having sevenfold power, and deliverance from them hopeless.
Three pictures.
I. A dilapidated dwelling-house.
II. The return of the tenant.
III. The last plight of the tenant worse than the first.
Three Lessons.
1. Men can make new circumstances, but circumstances cannot make new men.
2. An increase of material and intellectual resource adds to the perils of humanity unless accompanied by a restoration of the soul which inherits and dominates the larger possession.
3. In proportion as lifes environment is enlarged and enriched, the urgency of spiritual regeneration is intensified and increased.Berry.
Two Things Needed.Two things are wanting to make the state of improvement or reformation permanent.
1. The unclean spirit has not been conquered and bound; he has only gone out, and can return when he will.
2. The house is not inhabited by a new and stronger power; the Spirit of God has not taken the place of the evil spirit now for a time away from his habitation.
Luk. 11:24. Dry places, seeking rest.He has a certain pleasure in all that is waste and desolate, in ruined paradises, and overthrown glory. How can a devil find rest, which the creature can find only in God? He has lost it for ever; he seeks it in vain, in all waste places, which otherwise please him; he seeks it especially in vain, there, where God the Lord of creation will have His rest, and where, therefore, the devil also, if he can force an entrance, finds himself relatively bestnamely, in man.Stier.
Seeking rest.Rest and quietness, sitting still, patient abiding, is the portion of the good; but the wicked are like the troubled sea when it cannot rest. There is no peace, saith my God, to the wicked. The unclean spirit goes to and fro in the earth, walks up and down in it, restless and miserable. He seeketh rest, but findeth none.
Luk. 11:26. More wicked.Not more depraved, for they are all equally depraved, but worse in their power to destroy and in their consequent obstinacy (cf. Mar. 9:29).
Enter in and dwell there.Had that house been guarded by watchfulness and prayer, this sad result had been impossible. The goodman watching against the thiefs approach would not have suffered his house to be broken through; and the devil, resisted by the prayer of faith, would have fled away. The soul, aware of its weak points and those parts of its nature against which old sins might most easily direct their attacks, should have kept vigilant guard.Burgon.
Last state is worse.
I. The specific application to the Jews.The first possession, the early idolatrous tendency of the Jews; the going out, the result of the captivity in Babylon; the emptying, sweeping, and garnishing at their return (Pharisaism, a seeming reformation, but really an invitation to evil influences); the last state, the terrible and infatuated condition of the Jews after they had rejected Christ.
II. Application to the history of Christianity.The reformation, the casting out of the evil spirit of idolatry, permitted by Romethe house empty, swept, and garnished; swept and garnished by the decencies of civilisation and discoveries of secular knowledge, but empty of living and earnest faith. The re-possession, the final development of the man of sin.
III. An application to individuals.External reformation, without permanent spiritual results, leading to a worse state.Popular Commentary.
MAIN HOMILETICS OF THE PARAGRAPH.Luk. 11:27-36
The Secret Cause of Unbelief.It is evident that the incident recorded in Luk. 11:27-28, interrupted the discourse of Jesus, for after gently checking the unwise enthusiasm manifested by this hearer He resumed His teaching, and replied to those who had asked for a sign from heaven (Luk. 11:16). We may take those who proffered this request as typical of persons who profess to be hindered by intellectual difficulties from accepting Christ, and who require these difficulties to be solved before they will take any further step. It is quite reasonable to regard them in this light, for they profess to be unconvinced by what they know of Him, and speak of attaining conviction if a sign which they can weigh and estimate is granted to them. Their minds are, they imply, undecided; further evidence of a kind fixed by them would turn the scaleproduce and strengthen faith. In Christs reply He reveals to them that their unbelief springs from an evil condition of heart.
I. The revelation given in Christ is sufficient of itself to kindle and confirm faith.To the candid and unprejudiced mind it brings abundant proof of its authenticity and authority. Christ Himself is God manifested in the flesh and is His own best evidence; His holy life, His teaching, His death of self-sacrifice, and His glorious resurrection, are the central facts of Christianity. And to those who are unaffected, by them, no more convincing revelation could be given. They display a Divine purpose to redeem mankind and exhibit Christ as the conqueror of sin and death. They do not, indeed, solve all the intellectual questions that the mind of man can raise, but are amply sufficient to satisfy the longings and aspirations of the human heart. To those who turn aside from this revelation of God in Christ nothing further will be given.
II. The necessary preparation for receiving Christ is a sense of need and a consciousness of sin.To those who are self-satisfied and self-righteous the gospel is unmeaning. Christ here contrasts the conduct of the queen of the south, who was attracted by the wisdom of Solomon, and that of the Ninevites, who repented at the preaching of Jonah, with that of those to whom He now spoke. The latter were lacking in the sense of ignorance and sin which the former displayed, and were therefore indifferent to the presence of one greater than Solomon and than Jonah. Consciousness of need would draw them to seek the heavenly wisdom that was in Him; conviction of sinfulness would dispose them to obey His summons to repentance.
III. A darkened heart the secret of unbelief.It was not that light had been withheld from those to whom He spoke, and that thus they were still in darkness of error and unbelief. The light was shining and being displayed in the most conspicuous manner. But for the apprehension of the light a healthy eye was needed. Those, therefore, of prejudiced and wicked hearts were wanting in the very organ that would enable them to see the truth as it is in Jesus. On the other hand, a mind and heart enlightened and free from those prejudices which darken and make blind the soul will direct all our faculties and inclinations, and all the actions of the life, aright, as a light does the man who is travelling at night.
SUGGESTIVE COMMENTS ON Luk. 11:27-36
Luk. 11:27-28.
I. The womans exclamation.The blessedness of the Lord reflected on His mother.
II. Our Lords amendment on it.It teaches us:
1. That the happiness of Mary herself consisted rather in her being a believer in Christ than in her being the mother of Christ.
2. That all true believers, as such, are more blessed than Christs mother, as such. 3. That those who are believers are more blessed on that account than on any other.Foote.
Luk. 11:27. A certain woman.This woman truly represents devout Roman Catholics in their adoration of the virgin. The Ave Maria, as they use it, is but a repetition of her words, and their religious enthusiasm too often manifests the same unintelligent wonder which is here kindly reproved by our Lord.Popular Commentary.
The Way of Obedience.How many women have blessed the Holy Virgin and desired to be such a mother as she was? What hinders them? Christ has made for us a wide way to this happiness, and not only women, but men, may tread itthe way of obedience. This it is which makes such a mother, and not the throes of parturition.Chrysostom.
Luk. 11:28. Our Lords Reply.Our Lords reply is indeed wonderful.
I. In reproof.He corrects in her the unapprehensiveness of His word, which had caused her to go no further into the meaning of it than this ordinary eulogy imparted, and gives her an admonition how to profit better by it in future.
II. In humility.He disclaims all this kind of admiration for His humanity, and says, not My word, but the word of God, which is, in fact, the same, but takes the view off from Him, in His abasement, unto the Father who sent Him.
III. In truth.He does not deny the honour thereby pronounced on His mother, but beautifully turns it to its true sideviz., that which was given her long since (chap. Luk. 1:45). Her blessedness consisted not so much in being His mother as in her lowly and faithful observance of the word of the Lord spoken to her (cf. chap. Luk. 2:19; Luk. 2:51). Nor, again, does He deny that to have borne Him was an honouryes, indeed, but.
IV. In prophetic discernment.It will be seen that this answer cuts at the root of all Mariolatry, and shows us in what the true honour of that holy woman consistedin faith and obedience.Alford.
Luk. 11:29-32. They seek a sign.The only sign from heaven that would be given would be no mere empty display of supernatural power; but in the course of the ministry of Christ an event would happen which would recall the history of Jonah. As the Hebrew prophet, after his deliverance from death, preached repentance to the Ninevites, so Christ, after resurrection, would proclaim salvation to the world. That it is the resurrection and not the preaching of Jonah that is the point of comparison is evident from the use of the future tense.
The mere presence of Christ should have secured credence for His teaching. Solomon did no miracles, neither was any prodigy wrought by Jonah at Nineveh. The wisdom of the one and the earnest preaching of the other were sufficient to attract and to persuade their contemporaries.
Luk. 11:29. Sign of Jonas.The history of the Old Testament presents no more striking example of a wonderful preservation from certain death than that of the prophet Jonah; nay, it is singular in its kind, inasmuch as the prophet, although, as it were, shut up in death, and buried, yet came forth again to life. Therefore is this history recorded as a similitude and type of the resurrection of Christ, as, in the sphere of the type, a resurrection of one really dead was not yet possible.Stier.
Luk. 11:31-32. The queen of the south the men of Nineveh.
1. Love of truthmanifested by the Queen of Sheba.
2. Repentance of sin and fear of the Divine judgmentmanifested by the men of Nineveh. These contrast forcibly with the indifference and insensibility of those whom Christ now addressed.
A greater than Solomon than Jonas.
1. A greater person.
2. A more important message.
3. A profounder wisdom.
Luk. 11:31. The Contrast.
1. A heathen woman and the Jewish people.
2. The utmost parts of the earth and here.
3. Solomon and the Son of man.Godet.
The queen of the south.This incident is contrasted with the journey of Jonah. She came from the utmost parts of the earthfrom the country that bounded the known worldto seek out the anointed of the Lord who was so much renowned, while Jonah went to the Ninevites to their own country.
Luk. 11:32. Christs Power and Wisdom.The Nineveh of this Jonah will be Rome, whose power will bow before the sign of the cross; and Greece will seek and find in this Solomon the true wisdom.Stier.
Luk. 11:33; Luk. 11:36. See the light.They wished a sign; a greater sign than Jonah is granted them, but to perceive it they must not (as they do) cover the light with a bushel, shut the eyes of their understanding.
On the one hand, by the resistance of the heart to Divine truth the soul gradually becomes darkened until it loses every trace of light. On the other hand, by receiving the truth into the heart the nature is gradually purified and enlightened, until it is transfigured and filled with a Divine glory, like that of Jesus on the Mount. The connection of this discourse with what precedes it is as follows: I am not in collusion with Beelzebub; on the contrary, the kingdom of God has appeared among you. If you loved the truth, no startling miracle would be needed to convince you of this fact. Those whose vision is healthy see it at a glance; and their whole being will be enlightened and transformed by receiving the revelation I bring.
The heavenly light fails of its purpose
(1) when it is set under a bushel;
(2) when it falls on blind or diseased eyes.
Luk. 11:33. Lamps and Bushels.The saying is a favourite and familiar one of our Lords, occurring four times in the Gospels.
I. A lesson as to the apparent obscurities of revelation, and our duty concerning them.There are no gratuitously dark places in anything that God says to us. His revelation is absolutely clear. We may be sure of that if we consider the purpose for which He spoke at all. There are dark places, there are great gaps: but His own great word remains true, I have never spoken in secret, in a dark place of the earth. If there be, as there are, obscurities, there are none there that would have been better away. For the intention of all Gods hidingwhich hiding is an integral part of His revealingis not to conceal, but to reveal. It is good that there should be difficulties. He is not a wise teacher who makes things too easy. Patient attention will ever be rewarded. The desire to learn will not be frustrated.
II. The saying gives us a lesson as to Himself and our attitude to Him.In the figure thus applied we have the thought that the earthly life of Jesus Christ necessarily implies a subsequent elevation from which He shines down on all the world. God lit that lamp, and it is not going to be quenched in the darkness of the grave. He is not going to stultify Himself by sending the light of the world, and then letting the endless shades of death muffle and obscure it. But, just as the conclusion of the process which is begun in the kindling of the light is setting it on high on the stand, that it may shine over all the chamber, so the resurrection and ascension of Jesus Christ, His exaltation to the supremacy from which He shall draw all men unto Him, is the necessary and, if I may so say, the logical result of the facts of His incarnation and death.
III. A lesson as to the duties of Christian men as lights in the world.This metaphor frequently occurs in Scripture. The general teaching of such references is that Christian men, not so much by specific effort, nor by words, nor by definite proclamation, as by the raying out from them in life and conduct of a Christ-like spirit, are set for the illumination of the world. Gods act of lighting indicates His purpose of illumination. What are we Christians for? To go to heaven? To be ourselves forgiven? Certainly. But is that the only end? By no means. He gave you His Son that you may give the gospel of His Son to others, and you stultify His purpose in your salvation unless you become ministers of His grace, and manifesters of His light.Maclaren.
Luk. 11:34. The light of the body is the eye.The eye gives light which it receives from without, and is not light itself. So the conscience lights the spirit by light from above.
It is plainly declared here that the truth revealed to man in the gospel is not something entirely foreign to his naturesomething over against and outside of himbut akin to him, as the eye and the light are, as it were, made for one another. The same truth is taught in other parts of Scripture: the heavenly graft is akin to the tree in which it is inserted, or else it would not be assimilated to it (Jas. 1:21); the leaven is not foreign to the meal in which it is hidden, or else it might as well be set in sand (Mat. 13:33).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Appleburys Comments
Casting Out Demons by Beelzebub
Scripture
Luk. 11:14-26 And he was casting out a demon that was dumb. And it came to pass, when the demon was gone out, the dumb man spake; and the multitudes marveled. 15 But some of them said, By Beelzebub the prince of the demons casteth he out demons. 16 And others, trying him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. 18 And if Satan also is divided against himself, how shall his kingdom stand? because ye say that I cast out demons by Beelzebub. 19 And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your Jdg. 20:1-48 But if I by the finger of God cast out demons, then is the kingdom of God come upon you. 21 When the strong man fully armed guardeth his own court, his goods are in peace: 22 but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armor wherein he trusted, and divideth his spoils. 23 He that is not with me is against me; and he that gathereth not with me scattereth. 24 The unclean spirit when he is gone out of the man, passeth through waterless places, seeking rest, and finding none, he saith, I will turn back unto my house whence I came out. 25 And when he is come, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more evil than himself; and they enter in and dwell there: and the last state of that man becometh worse than the first.
Comment
a demon that was dumb.Demon possession in this case caused the man to lose his ability to speak. When it was gone, the dumb man spoke and the crowds marveled.
By Beelzebub.He is the prince of demons or Satan (Luk. 11:18), Demons were under the control of the devil. Some were attempting to suggest that Jesus was in league with the devil because He cast out the demon. Others were demanding a sign from heaven. The fact that the dumb man spoke was not enough for them, for they had no intention of believing anything that proved Him to be the Son of God. There will still be unbelievers when the Son of Man comes in His glory with the angels of heaven, but it will be too late to change the inevitable result of willful unbelief in this life.
But he, knowing their thoughts.Recognizing their insincerity, Jesus proceeded to answer their false charge with a three-fold argument.
(1) The divided kingdom. A divided kingdom cannot stand. If Jesus was casting out demons by Beelzebub, then Satan was working against himself and his kingdom could not stand.
(2) Their sons. If Jesus workHe had demonstrated his power to cast out the dumb demonwas accomplished by Satans power, by whose power did the Jewish exorcists pretend to cast out demons? For proof that they did not really cast out demons see Lukes account of the seven sons of Sceva (Act. 19:14-18). If they claimed that it was by divine power, they were making God inferior to Satan. Their charge was absurd. Let them be your judges, said Jesus, for they would have to admit the superiority of His work. Jesus added, If I by the finger of Godthat is, the Spirit of God (Mat. 12:28)cast out demons, then is the kingdom of God come upon you, The genuine miracle of Jesus proved that the Father was working through Him. This was evidence of Gods rule over them which meant judgment to those who rejected it.
(3) The strong mans house. The one who overcomes a strong manJesus did not question the strength of Satanand destroys his goods must be stronger than the one he overcomes. Jesus, the Son of God, is stronger than Satan. He proved it by casting out the demon that was controlled by Beelzebub.
He that is not with me is against me.Jesus demanded open allegiance to Him. To reject His miracles and demand signs from heaven was to be against Him. There is no neutral position.
The unclean spirit.After passing through waterless places where nothing could rest, the unclean spirit came back to the house which it had left and found it empty. Taking seven other spirits more evil than himself, he entered the house and dwelt there. This seems to explain the state of those who are against Jesus, for He said, He that gathereth not with me scattereth.
Could this refer to the man from whom Jesus had just cast out the demon? Those possessed with demons were never charged with responsibility for their plight. According to Mat. 12:44-45, Jesus applied it to that evil generation that refused to believe in Him. They were then planning to crucify Him, and for that awful deed they would suffer the most terrible destruction ever to be brought on a city (Mat. 24:21).
Fuente: College Press Bible Study Textbook Series
Butlers Comments
SECTION 2
Perverseness (Luk. 11:14-28)
14 Now he was casting out a demon that was dumb; when the demon had gone out, the dumb man spoke, and the people marveled. 15But some of them said, He casts out demons by Beelzebul, the prince of demons; 16while others, to test him, sought from him a sign from heaven. 17But he, knowing their thoughts, said to them, Every kingdom divided against itself is laid waste, and a divided household falls. 18And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebub 19And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they shall be your Jdg. 20:1-48 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. 21When a strong man, fully armed, guards his own palace, his goods are in peace; 22but when one stronger than he assails him and overcomes him, he takes away his armor in which he trusted, and divides his spoil. 23He who is not with me is against me, and he who does not gather with me scatters.
24 When the unclean spirit has gone out of a man, he passes through waterless places seeking rest; and finding none he says, I will return to my house from which I came. 25And when he comes he finds it swept and put in order. 26Then he goes and brings seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first.
27 As he said this, a woman in the crowd, raised her voice and said to him, Blessed is the womb that bore you, and the breasts that you sucked! 28But he said, Blessed rather are those who hear the word of God and keep it!
Luk. 11:14-23 Wisdom: The last specific place we may locate Jesus is in the home of Martha and Mary at Bethany, near Jerusalem. Then He is said to be praying in a certain place which may have been Gethsemane on the Mt. of Olives (Judas knew to look for Him there at a place where He would be praying). Now we are told that he was casting out a demon that was dumb. Perhaps this took place in Jerusalem, but more likely in one of the small villages of Judea. He would not wish to stir up the animosity of the rulers as He had at the Feast of Tabernacles earlier (see Joh. 7:1 –Joh. 10:21), so He probably stayed clear of the city of Jerusalem. So far as we know He visited Jerusalem only once between Tabernacles and His Triumphal Entry and that visit was at the Feast of Dedication (Joh. 10:22 ff.) around December 25th, also known as Hanukkah.
About a year earlier than this Jesus faced the very same accusation of casting out demons by the power of Satan. That was in Galilee and it is recorded in Mat. 12:22-45 and Mar. 3:22-30. There, Jesus was at His home (Capernaum) when He healed a different blind and dumb demoniac. There it was specifically stated that the Pharisees attacked Him. There, in Galilee, He warned them about the sin against the Holy Spirit; here, in Judea, He does not give that warning. They are separate events. It is not unusual for Jesus to be accused twice of being in league with Satan. Actually, His enemies accused Him of this many times (cf. Joh. 7:20; Joh. 8:48; Joh. 9:24; Joh. 10:19). It is a demonstration of His divine wisdom that He dealt with each such accusation logically, reasonably and lovingly.
The demon possessing this man was dumb (Gr. kophos, from a root word which means, to cut). Neither the demon or the man was ignorant, Dumb in this sense means unable to speak. It was a common practice in those days to take prisoners of war or slaves and cut one of the muscles or the flesh of the mouth which kept the tongue from functioning. When that was done the victim could not talkthus he was dumb. The Greek word kophos is sometimes translated blunted, dulled. Whatever the mans physical condition, it was the demon who was blunting the mans ability to speak; his power to talk had been cut off by the demon. When Jesus threw (Gr. ekbalron) the demon out of the man, most of the people marvelled. Honest-minded people who witnessed Jesus miracles never failed to be impressed that His power was from God. But some, in spite of the very evident manifestation of deity, motivated by evil, perverted the good deeds of Jesus by attributing His supernatural power to the devil. It is significant that Jesus enemies did not deny the fact that a miracle had occurred (see also Act. 8:15-17). They could not deny what had happened before their very eyes. But they could slanderously concoct an explanation out of prejudiced hatred for Him to try to undermine the goodness and the importance of His deed.
We will not comment on the origin or nature of demons here. The student should refer to comments on Luk. 4:31-44; Luk. 8:26-39 for notes on demons. Their hypothesis that Christs miracles might be lying signs and wonders was not altogether impossible (see Mat. 24:24; 2Th. 2:9; Rev. 13:13). The devil and his helpers would be able to do false miracles. But there would be evidence of their unmistakable falsenessnot the least of which would be the false teaching accompanying the false miracles, This could not be said of Jesus teachingit always conformed exactly to the Old Testament.
Jesus was the Master Logician. His rebuttal is a classic demonstration of the power of logic to defeat falsehood. Most people would have responded to the allegations of these enemies with emotion and perhaps physical assault. Some might have walked away in silence. But Jesus could not let such a deliberate and damaging falsehood go unexposed. His first rebuttal is devastating. With one simple, logical statement, He destroys their evil accusation. He simply says, Every kingdom divided against itself is laid waste . . .In other words, it is illogical and irrational to think that Satan would try to defeat himself. Satan would not join Jesus in trying to do good for men by casting demons out of men and sending them back to the abyss where they came from. That would be like cutting off ones nose to spite ones face. It doesnt make sense! It is contrary to all accepted structures of right thinking. Satan would not work against himself.
Jesus second rebuttal was what is called in logic, ad hominem, that is, His argument focused on their personal claims and practices in exorcism as an expose of their faulty logic. He said, If I cast out demons by Beelzebul, by whom do your sons cast them out? Sons in this phrase probably means the Jews who were exorcists. Beelzebul seems to be a Greek transliteration of the Hebrew word Baalzevuv which means, lord of the flies, or lord of filth. Baalzevuv was the name under which Baal was worshiped by the Philistines (2Ki. 1:2-16). Apparently this was the name given in the first century to the prince of demons, (cf. also Mat. 10:25; Mat. 12:25-26; Mar. 3:22). Of course, Jewish exorcists claimed their powers were from God. Jesus challenge is, if the Jewish exorcists claim to cast out demons at all they are judging themselves as also being in league with Satan. Since they cannot demonstrate that their powers of exorcism are from God any more surely than Jesus can demonstrate His, then their powers must also be from Satan! They judge themselves by judging Jesus. Since their claims (Jesus and theirs) were demonstrably the same, then the source of power should be the same. It is pretty apparent that the Jewish exorcists were only claiming to cast out demons but really had no success at it. Only Jesus, so far as any credible record is available, had the power to really command demons and exercise divine authority over them (plus those select few disciples to whom He gave His power). Since the Jewish exorcists claimed casting out demons was by the power of God and since Jesus was the only One who really demonstrated the power to do it, they should have quickly acknowledged that the messianic kingdom of God had come upon them. Jesus has cast His enemies upon the horns of a dilemma. Either He casts out demons by Gods power or Satans; Jesus has shown that it is logically impossible for Satan to be fighting against himself; His enemies are left with only the first possibilityHe is Gods Messiah! He is doing the work of God and they are standing in rebellion against it by going against all reason and calling it the work of the devil.
The Lords third rebuttal is the logical conclusion to a series of brilliantly logical arguments. When a strong man (Satan), fully armed, guards his own palace, his goods are in peace; but when one stronger than he (Jesus) assails him and overcomes him, he takes away his armor in which he trusted, and divides his spoil (casts out demons). To overcome Satan one must be stronger than he is. By conquering temptation, casting out demons, winning sinners to the will of God, Jesus proved He was Master of Satannot Satans servant. In the Galilean confrontation, Jesus indicated that He had, in some sense, at His first coming, bound Satan (cf. Mat. 12:29). We believe the rest of the N.T. indicates that to some degree and in some manner, Jesus bound the devil by His earthly death and resurrection.
At His first coming into the world, the Son of God entered the strong mans house (the devils pretended kingdom), plundered his goods and bound him (Mat. 12:29). Notice how Jesus binding of Satan is described in the following: (a) destroyed the devils works (1Jn. 3:8); (b) triumphed over the devils evil (Col. 2:15); (c) destroyed the devils power (Heb. 2:14-15); (d) cast the pretended ruler of this world out and judged him (Joh. 12:31; Joh. 16:11); (e) makes the devil flee (Jas. 4:7); (f) saw the devil fallen from heaven (Luk. 10:18); (g) and He binds the devil for 1000 years (Rev. 20:6). We believe these are all one and the same. The thousand-years binding of Satan in Rev. 20:6 is the limitation of the devils sphere of influence accomplished by Christs atonement and continues until Christs second coming. See chart below:
Christs logic was unassailable. The truth He spoke was irrefutable. His enemies might deny His deity as a matter of prejudice and deliberate wilfulness, but they could not disprove it. Jesus turned the tables on them. He showed that it was really His enemies who were on the side of Satan.
Jesus precludes any possibility of neutrality between Him and Satan. All men are on one side or the other. All humanity may be classed as either being gathered or made whole by Christ, or being scattered and fractured by the devil.
SATAN SCATTERS OR FRACTURES
(Greek, skorpizei)
In Gods word human beings are either saved or lost; wise or foolish; sheep or goats; marked by God or marked by the beast; sons of light or sons of darkness; on the side of God or on the side of the devilTHERE IS NO NEUTRALITY!
Luk. 11:24-26 Warnings: To warn those who had just exhibited a twisted and perverse mentality by accusing Him of being in league with Satan, Jesus told a short parable about unclean spirits. Practice of exorcism and superstition were deeply rooted in the Judaism of Jesus day. They believed demons were ordinarily invisible, but if one put sifted ashes on the threshold of the house, their footprints might be seen in the morning, prints like those of a chicken. Demons were to be found everywhere, but especially in deserted and empty houses, marshes, the shade of certain trees, and in toilets. One rabbi, in order to protect himself against them, always took a lamb with him every time he went to the bathroom. Jews believed evil spirits attacked animals as well as human beings; and among the humans those whom they most frequently attacked were chronic invalids, engaged girls and the best man, or groomsman at a wedding. It was exceedingly unwise for a man to sleep all alone in a house: he would be the victim of Lilith, the she-devil, and anything at all might happen to him. Jews believed that God had provided guardian angels to protect all who were careful to keep the traditions of the rabbis. But they also believed that men had to help protect themselves from evil spirits. This they did by prayers: The person who recites the Shema Israel in getting into bed has as it were a double-edged sword against the demons of the night. The careful Jew would also put on his phylactery as soon as he thought there was danger of an evil spirits presence.
Jesus did not believe human superstitions. But what He said about evil spirits returning seven times worse than the first was a distinct historical possibility. Mary Magdalene had seven demons at once in her (Mar. 16:9; Luk. 8:2) and Jesus cast them out; the man who lived in the tombs was possessed of legions of demons (Luk. 8:30). But there is an even more important focus for Jesus parable in this context. These enemies of His had just manifested an attitude or spirit of especial maliciousness in attributing the godly work of Jesus to the devil. In calling what was undeniably from God a work of the devil, these people were exhibiting a spirit seven times more Satanic than the spirit of idolatry which had characterized their ancestors of the days of the O.T. prophets. God took their ancestors and drove them into captivity to clean their house of idolatry. The drastic measure produced the desired result; the Jewish house was never again possessed with idolatryit was thoroughly cleansed. But upon the return of the Jews to their land in 536 B.C. it did not take long for a spiritual vacuum to be created in their house. Many of the returned Jews became enamored of the sensual and indulgent life of the Greek culture of that era. A small party of extremely religious and patriotic Jews formed a party called Hasidim as a resistance movement against the Hellenization of their ancestral culture. Instead of turning to the Old Testament scriptures, this party gradually built for itself a multitude of traditions, customs, ceremonies and rituals, hoping thereby to protect the Law itself against the encroachments of unbelief. Gods word does not need mans protection. What the hasidim did with their traditions was build around themselves a false facade of self-righteousness through their legalism and hypocrisy.
By the time Jesus the Messiah had come, the heart of Judaism swept clean of idolatry had allowed the spiritual vacuum there to be inhabited by seven evil spirits worse than the first plus the old evil spirit that had been wandering through waterless places. Judaism of Jesus day had become a rotten carcass over which the vultures (Roman empire) were poised (Mat. 24:28). It was a house left forsaken and desolate; a despicable abomination unto the Lord, (Mat. 23:38). Upon them was laid all the righteous blood shed on earth from Abel to Zechariah (Mat. 23:34-36). See the chart below:
Luk. 11:27-28 Witnessing: There is a rather perverse attitude throughout the history of man that puts more emphasis on physical proximity to holy people and places than on spiritual kinship. We find this attitude cropping up constantly in regard to the physical presence of Jesus (cf. Luk. 4:22-23; Mat. 12:46-50; Mar. 3:31-35; Luk. 8:19-21; Luk. 9:33, etc.). The Jews of the days of the Prophets tended to associate their relationship to God according to the enshrinement of holy places, things and persons (cf. Jer. 15:1; Eze. 14:20; Jer. 7:4; Mat. 23:29-30, etc.). Apparently that same attitude had captivated some woman in the crowds here in Judea, This woman was, sincerely perhaps, impressed with greatness that must accrue to the physical mother of this wise, compassionate and miracle-working Galilean, Jesus. The woman reasoned that since Jesus was unquestionably in right relationship to Jehovah, then His mother must be also.
Now in the realm of sinful mankind that might be a valid line of reasoning (although not always). When there is a godly son, there is usually a godly mother whose righteousness has been instrumental in producing it in her son. The mother, however, was only the instrument; the godliness is produced from the seed-word of God. In fact, some sons are godly in spite of ungodly parents. The godliness of a son does not necessarily guarantee the blessedness of the parents. Righteousness before God ultimately depends on personal choices and attitudes.
Mary, mother of Jesus, was honored by God to give human birth to the Savior of the world (Luk. 1:28-35; Luk. 1:42-55). Mary was an excellent example of obedience to the will of God (Luk. 1:38; Joh. 2:4-5). But it was really her spiritual relationship to God that made her specialnot her physical relationship to Jesus. That is the point of Jesus in His reply to this woman: Blessed rather are those who hear the word of God and keep it! The Greek word for keep it here is phulassontes. It is a present participle meaning continuing to keep it. It is not the usual word for keep it in the sense of obey; it is a word associated with imprison, guard, hold onto. Jesus is saying what David said in Psa. 119:11, the word of God must be laid up in, or imprisoned in, mans heart.
Spiritual ties to Jesus are the ultimate and only lasting ties. Genetic descent is irrelevant to the kingdom of God. God has no special blessings to bestow on anyone because of their physical lineage. Water (baptism into spiritual covenant relationship with Christ) is thicker than blood (physical family relationship). Jesus is not denying the necessity or usefulness of family relationships but He is saying that even the most fundamental of all human relationships become secondary to spiritual brotherhood. No human nation or race of people has any claims on Jesus unless they come to Him individually by way of Gods will revealed in the Bible (cf. Rom. 8:29; Heb. 2:11-18; Gal. 3:23 to Gal. 4:7; Gal. 6:10; Gal. 6:15-16; Jas. 1:22 ff.; Eph. 2:19, etc.). We do not please God because of any proximity to holy shrines, national origins, or traditional family religions, but whether we have the unadulterated word of God locked into our hearts and lives.
Fuente: College Press Bible Study Textbook Series
(14, 15) He was casting out a devil.See Notes on Mat. 9:32-34.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
42. HEALING THE DEMONIAC AND THE BLASPHEMY OF THE HOLY SPIRIT, Luk 11:14-23 ; Mat 12:24-30; Mar 3:22-30.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he was casting out a demon that was dumb. And it came about that, when the demon was gone out, the dumb man spoke, and the multitudes marvelled.’
The scene here opens with Jesus faced up with a dumb man, rendered dumb by an evil spirit within him. Perhaps the hope of the evil spirit was that by this means he would escape detection. But when the man had been brought to Jesus, Jesus recognised what was at the root of his dumbness and cast out the evil spirit, with the result that the man was able to speak. That Jesus did not see all dumbness as caused by evil spirits is quite apparent elsewhere (Luk 1:20; Mat 15:30; Mar 7:37), but it was seemingly not rare (compare Mat 9:32; Mat 12:22; Mar 9:17). The crowd watched and marvelled.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus Has Come As The Stronger Than He And Has Defeated Satan (11:14-23).
In the chiasmus of the whole section this passage is in parallel with Jesus’ description of Satan like lightning falling from Heaven, and of the deliverance of His people from the power of the Enemy (Luk 10:17-20). Here the idea is amplified and dealt with in more detail. It is no accident that it follows immediately on the idea of the giving of the Holy Spirit. It is the giving of the Holy Spirit that confirms man’s deliverance from darkness to light, and from the power of Satan to God.
In this passage we discover that far from being ‘brought into temptation’ the power of the Tempter is broken by ‘the finger of God’. He has indeed fallen from Heaven. Our accuser has been banished. He no longer holds sway among believers. He has been rendered powerless against them. Restriction has been put on him that prevents his exercising his full power (Rev 20:2). He may roar on his chain and seek to spring at us, but he is restrained by his handler (2Th 2:6-7). And this has been accomplished by the Stronger than he Who has come. The One who is restoring bruised and battered Israel, who had been spoiled by robbers, has also dealt with the Chief Bandit.
The passage may be analysed as follows:
a He was casting out a demon that was dumb. And it came about that, when the demon was gone out, the dumb man spoke, and the crowds marvelled. But some of them said, “It is by Beelzebub the prince of the demons that He casts out demons, and others, trying Him, sought of Him a sign from heaven (Luk 11:15-16).
b But He, knowing their thoughts, said to them, “Every kingship divided against itself is brought to desolation, and a house divided against a house falls. And if Satan also is divided against himself, how shall his kingship stand? Because you say that I cast out demons by Beelzebub” (Luk 11:17-18).
c “And if I by Beelzebub cast out demons, by whom do your sons cast them out? Therefore shall they be your judges. But if I by the finger of God cast out demons, then is the Kingly Rule of God come upon you” (Luk 11:19-20).
b “When the strong man fully armed guards his own court, his goods are in peace, but when a stronger than he shall come on him, and overcome him, He takes from him his whole armour in which he trusted, and divides his spoils” (Luk 11:21-22).
a “He who is not with me is against me, and he who does not gather with me, scatters” (Luk 11:23).
Note that in ‘a’ He has revealed His power and the crowds marvel while His opponents accuse Him and bait Him, and in the parallel He makes it clear that all have an opportunity to be ‘with Him’ but that those who oppose Him are against Him and scattering the flock (the very opposite of which they are claiming to do). In ‘b’ he points out that civil war in Satan’s camp is not feasible, for he would know that it would only destroy his kingship, while in the parallel he points out what has actually happened, he has been defeated by the Stronger than he. And ‘c’ is central and demonstrates that what has happened proves that the Kingly Rule of God has come upon them.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus Corrects People About the Kingdom of God In Luk 11:14-36 Jesus is confronted by the people as they express their rejection of His public ministry in their after having cast out a demon. Luk 11:14-16 serve as an introduction to this passage by stating the two issues that Jesus would address, which is the Kingdom of God verses the kingdom of Satan (Luk 11:15), and signs from Heaven (Luk 11:16). Jesus deals with the issue of Satan’s kingdom in Luk 11:17-28. He then addresses the issue of signs from Heaven in Luk 11:29-32. Then He concludes by speaking to both groups of people in Luk 11:33-36. This conclusion places emphasis upon the people’s heart being evil and dark.
Thus, the deliverance of the mute from the demon is not as much the focus of this passage of Scripture as it is the hardness of the hearts of those people who were evaluating and judging what Jesus was doing under the anointing of the Holy Spirit. This is the secondary them of the passage, but the underlying emphasis, or primary theme, of this passage is that Jesus took this opportunity to teach His disciples how to correct those who speak against them in ignorance. Since Jesus is teaching them to preach the Word of the Kingdom of God, being instant in season and out, to reprove those in ignorance, to rebuke those who have knowingly rejected God’s Word and to exhort those who accept their message of the Kingdom (2Ti 4:2). In the next passage in Luke’s Gospel (Luk 11:37 to Luk 12:12) Jesus will rebuke the Pharisees and lawyers who have knowingly rejected God’s Word.
2Ti 4:2, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”
Outline Here is a proposed outline:
1. Introduction Luk 11:14-16
2. The Kingdom of God vs. Satan Luk 11:17-28
3. The Request for a Sign Luk 11:29-32
4. Conclusion Luk 11:33-36
Luk 11:14-16 Introduction Luk 11:14-16 serves as an introduction to Jesus teaching the people about the Kingdom of God. After He casts out a demon and the mute spoke, the people responded in one of two ways. Some accused Jesus of operating under the influence of the demonic realm (Luk 11:15). Others asked Jesus to prove His identity with signs from Heaven (Luk 11:16). Thus, Jesus response to the first comment in Luk 11:17-28 by contrasting the Kingdom of God with the kingdom of Satan. Then in Luk 11:29-36 Jesus addresses the issue of requiring a sign from Heaven.
Luk 11:15 Comments Luk 11:15 is the first record of people openly and verbally persecuting Jesus Christ since His first sermon in His hometown of Nazareth (Luk 4:16-30). This verse reflects the fact that this section of Luke’s Gospel (Luk 10:38 to Luk 17:10) places emphasis upon the phase of persecutions in the Christian life.
Luk 11:17-28 Jesus Teaches on the Kingdom of God verses the Kingdom of Satan (Beelzebul) (The First Issue is Addressed) ( Mat 12:22-30 ; Mat 12:43-45 , Mar 3:20-27 ) In Luk 11:14 Jesus heals a mute by casting out a demon. The people then accused Him of casting out demons by Beelzebul the prince of the devils (Luk 11:15). Jesus then takes this opportunity to teach these people about the Kingdom of God that has come to them by contrasting it to the kingdom of Satan, of which they say Beelzebul is the leader. Thus, He used this opportunity to speak to the people on their level to explain that the Kingdom of God was at hand. He told them that hearing God’s Word would deliver them from demonic possession, but keeping God’s Word would keep them free.
Dealing with Demonic Strongholds (Cain and Abel) The story of Cain killing his brother Abel gives us an excellent example of how Satan’s control over a person can progress and intensify. Cain first gave place to Satan in the area of anger and this led to a more demonic sin, that of murder. Cain refused to repent when his offering was rejected by God and he again refused repentance after God confronted him over the murder of Abel. Thus, he was cursed as a vagabond and a fugitive. The Scriptures tell us that it was Satan who moved Cain to slay his brother (1Jn 3:12).
1Jn 3:12, “Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.”
Man can only find peace and rest when he takes back the domain that Satan took from him. Noah name means “comfort,” or “rest.” Christ in us gives us strength over Satan. Note:
2Sa 22:30, “For by thee I have run through a troop: by my God have I leaped over a wall.”
Php 4:13, “I can do all things through Christ which strengtheneth me.”
1Jn 4:4, “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.”
Luk 11:19 Comments If the Jews were to ask any Jewish exorcist, he would quickly reply that demons can only be cast out through the power of God. They would agree with Jesus that there is no possibility of casting out a demon through Beelzebub.
Luk 11:20 Comments The Scriptures use the phrase “hand of God,” or “power of God” to express God reaching down to mankind in a display of mighty power. In contrast, the phrase “finger of God” seems to indicate that God is able to cast our devils with very little effort.
Luk 11:21 Comments – The strong get the spoil. Jesus Christ is the Strong Man who is fully armed to spoil the enemy. In His name we to can spoil the enemy.
Isa 53:12, “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong ; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.”
Note that the demons are also looking for peace and rest in their existence (verse 24).
Several years ago the Lord gave me a three-part dream, which opened my eyes and taught me how to exercise the authority of the name of Jesus in every area of my life. I had learned how to pray and make my requests to the Lord known using Jesus’ name. Now, I was going to learn to use His name to take authority over Satan. The first part of the dream was a vision of a pastor friend of mine sitting in his house peacefully reading his Bible in a chair. I still remember how peaceful and tranquil the scene appeared. Then, the Lord spoke these words to me, “There is peace in a home when there is dominion in that home.” Finally, the Lord brought the words “ Luk 11:21 ” to my mind. I had no idea how that verse read nor if it applied to the dream. I woke up and read this passage, “When a strong man armed keepeth his palace, his goods are in peace.” I knew immediately that this dream was from God. Through the next few months, I began to study the Bible and learn how to use the name of Jesus to set my household at peace.
Luk 11:22 Comments – When Jesus divided the spoils by seizing authority and dominion over Satan, He shared those spoils with us, the Church, through faith in His name.
Eph 4:8, “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.”
Scripture References – Note:
Isa 53:12, “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.”
Col 2:15, “And having spoiled principalities and powers, he made a shew of hem openly, triumphing over them in it.”
Luk 11:24 “he walketh through dry places” – Jack Hayford says that he asked the Lord what the words “dry places” means, and the Lord told him that it refers to any place where the Spirit of God is not present or flowing. [227]
[227] Jack Hayford, “Spirit Formed with Jack Hayford,” on Trinity Broadcasting Network (Santa Ana, California), television program.
Luk 11:25 And when he cometh, he findeth it swept and garnished.
Luk 11:25
Luk 11:26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.
Luk 11:26
Luk 11:24-26 Comments – The Return of the Unclean Spirit ( Mat 12:43-45 ) In Luk 11:24-26 Jesus explains how a demon is able to return into a man and make him seven times worse than he was if the man does not guard his house, which is figurative of his physical body.
When Satan is cast out by a stronger than himself, he has learned how to become stronger than his opponent and how to take back his possession. This time, he returns to exert a stronger dominion than before, lest he lose it a second time. This is the reason for seven more devils more wicked then himself coming to assist.
When a Christian is saved and delivered from so many sins, he wonders why it is so easy to be entangled again with one or more of those sins. He wonders why it is much harder now to overcome than before. This verse explains that it is because Satan has gained back this territory and set up a stronger house now. Thus, Paul says in Php 3:16 not to lose ground.
Php 3:16, “Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.”
Luk 11:28 Comments – If we keep Jesus’ statement in Luk 11:28 within the context of this passage, Jesus is simply saying that a person who hears God’s Word gets delivered. But the one who keeps it stays delivered.
Luk 11:29-32 Jesus Replies to the People’s Request for a Sign (The Second Issue is Addressed) ( Mat 12:38-42 , Mar 8:12 ) In Luk 11:14-16 the people confronted Jesus on two issues. Some accused Him of casting out demons by Beelzebub, the prince of the devils (Luk 11:15). Jesus responded to this accusation in Luk 11:17-26. Now in Luk 11:29-32 Jesus responds to the second statement from the people who sought a sign from heaven (Luk 11:16). In this passage of Scripture Jesus addresses their ability to reason with their minds.
Luk 11:29 “And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign” – Comments The Jews had sought a sign earlier in Luk 11:16.
Luk 11:16, “And others, tempting him, sought of him a sign from heaven.”
“and there shall no sign be given it, but the sign of Jonas the prophet” The “sign of Jonah the prophet” is figurative of the Passion and Resurrection of Jesus Christ, as stated in the next verse.
Luk 11:30 For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.
Luk 11:30
1Co 1:22-23, “For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;”
There are very few Scripture references to the three days that Jesus spent in the heart of the earth. Note
Eph 4:8-10, “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.)”
1Pe 3:18-19, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison;”
1Pe 4:6, “For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.”
Luk 11:31-32 Comments “Condemn” – These two righteous acts showed that the others were not righteous. The Queen of Sheba and the city of Nineveh turned to faith in God, which showed that the others were in rebellion to God. The same idea is shown in Heb 11:7, when Noah condemned the world.
Heb 11:7, “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.”
Luk 11:33-36 Conclusion ( Mat 5:15 ; Mat 6:22-23 ) In Luk 11:33-36 Jesus concludes His message to the people. In this message, He addresses both those who accused him of working under the power of Satan (Luk 11:15) as well as those who sought after a sign from Heaven (Luk 11:16). He uses a natural example of a lamp illuminating a room to explain the spiritual truth of how the heart illuminates the entire body. Jesus uses the word “eye” figuratively of the heart of man. He will tell them that when their heart is pure, they will be able to distinguish between light and darkness, or between good and evil. When their heart is evil, they cannot see because they are in darkness. Thus, these people rejected Him because their hearts were hardened and evil. J. Lyle Story notes that the unbelief of the Jews was not due to a lack of seeing signs and wonders in Jesus’ public ministry, but rather, to the blindness of their own hearts. [228]
[228] J. Lyle Story, Spirit Filled Life Bible: New King James Version, ed. Jack W. Hayford (Nashville, Tennessee: Thomas Nelson Publishers, c1991), notes on Luke 11:33-36).
Fuente: Everett’s Study Notes on the Holy Scriptures
Christ Casts Out a Devil and Rebukes the Pharisees. The miracle and its effect:
v. 14. And He was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
v. 15. But some of them said, He casteth out devils through Beelzebub, the chief of the devils.
v. 16. And others, tempting Him, sought of Him a sign from, heaven. Luke makes the historical setting of this story very meager, stating merely the fact that Jesus cast out a demon that was dumb, but omitting to mention the Pharisees and scribes, since his readers would not have known what these persons represented in this connection. The evangelist’s purpose is to bring out the words of Jesus upon this occasion. Three classes of people are mentioned as being influenced by the miracle of casting out the demon. The great majority of the common people wondered; that was their usual status after some extraordinary proof of Christ’s power. Had they but searched the Scriptures and believed what Jesus said of Himself, their astonishment might have had some value. Their direct descendants are the modern persons that want to bear the Christian name, that marvel at the beauty and power of the Gospel, but are not interested in its deeper meaning, in the salvation of their souls. The second class was much smaller. It was recruited from the ranks of the Pharisees, and their feeling toward Christ was that of implacable, malignant hatred. Sneeringly they remarked that in and through the power of Beelzebub (the god of flies) or Beelzebub (the god of dung), the prince and foremost of the demons, He cast out the demons. That was infamous, base slander, against their own knowledge and conviction. And the third class, agreeing with, the second in their hatred of Jesus, tempted Him, tried to draw Him on, sought a sign from heaven from Him, as though the many signs and wonders which had been done before the people were not sufficient evidence of the Lord’s divine mission. To this day the enemies of the Lord resort to lies and slanders to harm the work of the Gospel; their object is to suppress the truth at all costs.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 11:14. And he was casting out a devil, , a demon. By this word the ancient heathens understood inferior deities or spirits both good and bad; but the ancientJewsdistinguished good and evil spirits by several different names; the former of which are, in the version of the LXX, generally called , angels, and the latter , demons. As for the good spirits or angels, they are frequently mentioned as appearing to the patriarchs, and other pious men; but in Deu 32:17 the Israelites are charged with having sacrificed unto demons, [, ] and not to God; by which it appears, that they worshipped evil spirits so early: See also Psa 106:37. In both which passages, as well as many others both of the Old and New Testament, the word is translated devil in our version; whereas the Greek word , whence comes the English name devil, signifies, as we have before observed, an adversary, or one who brings a charge against another; and is never applied in the sacred writings to evil spirits, in the plural number, but always attributed to Satan only, in the singular; agreeably to which he is also called the accuser of the brethren. Rev 12:10. See on Mat 4:1. And it seems highly probable, that the notion of Satan, as an enemy to mankind in general, was in some measure retained from the fall of our first parents, and the promise made consequent upon it. Compare Gen 3:15 and Rev 12:9; Rev 20:2. In our Saviour’s time, the name given to the prince of demons by the Jews, was Beelzebub, with whom they charged him as being a confederate (see the next verse); and by their allowing that he cast out demons by his assistance, it is plain that they retained the belief of the existence of evil spirits in general. The like also appears from the several instances of demoniacs who were cured by our Saviour. In Act 23:8., we are told, the Sadducees say, that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both. From the different sentiments therefore of these two sects of the Jews, it is plain, that the latter of them believed the existence of good spirits, here called angels: and that they believed the same of evil ones, (whatever may be meant by the following word , ) appears from their charge above mentioned against our Saviour.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 11:14-22 . See on Mat 12:22-29 ; Mar 3:22 ff. Luke agrees with Matthew rather than with Mark.
.] he was busied therein.
] and he himself, the demon, by way of distinguishing him from the possessed person.
] See on Mar 9:17 .
Luk 11:16 . A variation from Matthew in the connection of this (in Luke premature) demand for a sign (see on Mat 12:38 ), and in its purport ( ).
Luk 11:17 . ] a graphic description of the desolation just indicated by : and house falleth upon house . This is to be taken quite literally of the overthrow of towns, in which a building tumbling into ruins strikes on the one adjoining it, and falls upon it. Thus rightly Vulgate, Luther, Erasmus, and others, Bleek also. Comp. Thucyd. ii. 84. 2 : . This meaning, inasmuch as it is still more strongly descriptive, is to be preferred to the view of Buttmann, which in itself is equally correct ( Neut. Gr . p. 291 [E. T. 338]): House after house . Many other commentators take as meaning family , and explain either (Bornemann), “ and one family falls away after another ” (on , comp. Phi 2:27 ), or (so the greater number, Euthymius Zigabenus, Beza, Grotius, Valckenaer, Kuinoel, Paulus, de Wette) they supply after , and take as equivalent to : “et familia a se ipsa dissidens salva esse nequit” (Kuinoel). It may be argued against the latter view, that if the meaning expressed by had been intended, the very parallelism of the passage would have required to be inserted , and that could not in any wise express this reflexive meaning, but could only signify: one house against the other . The whole explanation is the work of the Harmonists. It may be argued against Bornemann, that after the thought which his interpretation brings out is much too weak, and consequently is not sufficiently in accordance with the context. We are to picture to ourselves a kingdom which is devastated by civil war.
Luk 11:18 . ] Satan also , corresponding with the instance just referred to.
. . .] the reason of the question.
Luk 11:20 . ] Matthew: . Luke’s mode of expressing the divine agency (Exo 8:19 ; Psa 8:3 ; Philo, Vit. Mos . p. 619 C; Suicer, Thes. I. p. 820) appeals more to the senses, especially that of sight. It is a more concrete form of the later tradition.
Luk 11:21 . ] as , Mat 12:29 .
] not the subject (Luther), but: armed .
] not: his palace (see on Mat 26:3 ), but: his own premises , at whose entrance he keeps watch.
. . .] This is the usual result of that watching. But the case is otherwise if a stronger than he, etc. See what follows. Thus in me has a stronger than Satan come upon him, and vanquished him!
] the spoils taken from him .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
D. The Son of Man in His relation to hypocritical Enemies and Friends weak in Faith
Luk 11:14 to Luk 12:59
1. The Kingdom of Satan and the Kingdom of Christ (Luk 11:14-28)
(Parallel to Mat 12:22-30; Mat 12:43-45; Mar 3:22-30.)
14And he was casting out a devil [demon], and it was dumb. And it came to pass, when the devil [demon] was gone out, the dumb spake; and the people wondered 15But some of them said, He casteth out devils [the demons] through Beelzebub thechief of the devils [demons]. 16And others, tempting him, sought of him a sign from heaven. 17But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth [and house is precipitated against house6]. 18If Satan also be divided against himself, how shall his kingdom stand? because [for] ye say that I cast out devils [the demons] through Beelzebub. 19And if I by Beelzebub cast out devils [the demons], by whom do your sons cast them out? therefore shall they be your Judges 20 But if I with the finger of God cast out devils [the demons], no doubt the kingdom of God is come upon [unto] 21you. When a [the] strong man [one] armed keepeth his palace, his goods are in peace: 22But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth [distributeth] his spoils. 23He that is not with me is against me; and he that gathereth not with me scattereth. 24When the unclean spirit is gone out of a [the] man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came 25,out. And when he cometh, he findeth it swept and garnished. 26Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is [becomes] worse than the first.
27And it came to pass, as he spake these things, a certain woman of the company [multitude] lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. 28But he said, Yea, rather, blessed are they that hear the word of God, and keep it.
EXEGETICAL AND CRITICAL
Luk 11:14. And He was casting out.This miracle is not to be parallelized with Mat 9:32-34 (Neander, Tischendorf), but with Mat 12:22 seq. The demon here driven out was, according to the more precise account of Matthew, also blind. As to the rest, we must carefully distinguish this sufferer from the ordinary infirm man who suffers under organic defects: of sight and hearing. He is by no means called demoniac because he was blind and deaf, but he was blind and deaf because he was in a high degree demoniac. He was dumb through psychical influence. Undoubtedly this manifested itself as a kind of insanity, only this insanity is not to be considered as merely one of imagination, but as the consequence of the real work of hostile potencies. Its overcoming through the light and might of the Redeemer restores again the normal psychical and physical relation, in the sufferer. Olshausen.
And the people wondered.According to the parallel passage in Matthew, they are even on the point of publicly proclaiming Jesus as the Messiah. It is this very culmination of enthusiasm which awakened the strongest reaction of the Pharisees, who now declare our Lord not the Elect of God, but the instrument of Satan. Ubi ad extremum ccitatis venit impietas, nullum est tam manifestum Dei opus, quod non pervertat. Calvin.
Luk 11:15. Through Beelzebub or Beelzebul.The name Beelzebub signifies properly: Fly-god, 2Ki 1:2-3; 2Ki 1:16; Beelzebul signifies: god of dung. Sec Lightfoot, ad loc. That by this name another spirit is signified than the one that in other places is called Satan, or the head of the fallen angels, is without proof. Except in the gospels, Beelzebul appears nowhere as a name of the devil. As to the rest, not Beelzebub but Beelzebul appears to be the more correct reading.
Luk 11:17. And house is precipitated against house.Graphic representation of the desolation of a city divided within itself, in which the one falling house necessarily draws down the other with it in its fatal fall. It is quite as arbitrary to take here in the sense of family (Bornemann) as to understand here merely a falling of the separated house (Paulus, Quesnel, De Wette).
Luk 11:18. If Satan also.The Saviour places Himself entirely on the position of His opponents. If He actually cast out the demons through their Chief, then it would follow that Satan was now busy in destroying his own work. Every kingdom, every town, every family stands in itself a complete whole; so soon as it breaks this unity, it breaks up with its own hand the foundation of its independent existence. So was also the kingdom of darkness a whole, which had risen against the kingdom of truth and of light. Satan could not, therefore, possibly drive out evil spirits without doing injury to his own realm. Perhaps the Pharisees might here have made the objection that Satan, for the accomplishment of a higher purpose, might admit a lesser hurt, and might drive out one of his satellites in like manner as Caiaphas (Joh 11:50) wished to have one man die that the whole people might perish not. As they, however, in this passage, betray no acquaintance with these higher tactics of the kingdom of darkness, it was not necessary for our Lord to remove this objection or anticipate it. Respecting this whole polemics against the blasphemy of the Pharisees, comp. Neander, ad loc.
Luk 11:19. By whom do your sons cast them out?To the argumentum ex absurdo, the Saviour adds here an argument e concessis. By the sons of the Pharisees we have doubtless to understand none other than their spiritual sons, their disciples, the exorcists. Comp. Act 19:13. From the lack of adequate information respecting these, it is difficult to form a perfectly correct judgment respecting the driving out of devils by the disciples of the Pharisees. Without doubt charlatanism was connected therewith, and many a healing would be found to be only temporary and apparent, although they must, nevertheless, more than once have succeeded, by adjuration in the name of the Lord, in expelling a condition of possession that would not yield to other means. See the very remarkable passages of Irenus and Tertullian, which Grotius, ad loc., cites. And why might not individual better-minded Pharisees accomplish such an act in faith and the Spirit of God, and see their weak endeavors crowned with heavenly blessing?
Luk 11:20. By the finger of God.According to Matthew, . , comp. Exo 8:19.
Luk 11:21. When the strong one.Our Lord now passes over to a third counter-argumentthis time of an entirely empirical nature. He first gives us to see in what light He views the prince of this world, whom the Pharisees had here so unbeseemingly mentioned, and the opposing of whom they regarded as a comparatively unimportant matter. He was a strong man who, well accoutred, relied upon his equipment and his secure rocky castle. Whoever can fall upon, bind, and despoil such an one, must not stand below but above him, and be stronger than he. How could the victor stand in a covenant of peace and friendship with the vanquished, and how would it be possible to overmaster the Strong One, except only ? Comp. Isa 49:24-25. With right Bengel: Gloriosior victoria Christi, postquam vicit Satanam tot sculis grassatum et confisum. If any one thinks that he is obliged to explain all the particular features of the figurative language, he can, with Stier, by the house of the strong man = Satan, understand the world; by understand men, whom he uses as his instruments, after he has previously robbed them themselves, and in the preceding blind man see a concealed allusion to the death of Christ, and His descent into hell. But it is more natural to have regard here simply to the tertium comparationis, and to stop with the chief thought: Only the stronger can overcome the strong.
Luk 11:23. He that is not with Me.Respecting the connection of this saying with an apparently opposite declaration, see before on Luk 9:50. The discourse advances regularly: after the triple refutation of the blasphemers, follows now a word of warning. It is this time addressed especially to such as on the one hand seized with astonishment at the miracle, on the other hand struck by the blasphemous allegation of the Pharisees, did not know what they should think of Jesus, and were secretly inclined, at least for the moment, to remain neutral in respect to the two parties. These He gives to understand that in the case of so intense a conflict of principles such a neutrality was impossible, and at bottom was no better than open enmity. It was not sufficient that they did not join in with the blasphemy of the Pharisees; they must decidedly take a stand. The so-called juste milieu between friendship and enmity could not possibly be longer maintained; indifference would of itself be injury. But how much more worthy still of punishment were those who openly opposed themselves to Him! For them is meant the saying that now follows.
Luk 11:24. When the unclean spirit.Luke gives this parabolic discourse before, Matthew, on the contrary, after the discourse of Jesus concerning the sign of the prophet Jonas. Comp. Mat 12:43-45. Apparently this latter arrangement is to be taken as the original. Luke moreover again places what is similar together, and gives this declaration as early as this because it belongs to the sphere of demonology, with which the preceding accusation and vindication also stood in relation, and perhaps for this cause also omits the words with which, according to Matthew, Luk 11:45, the Saviour concluded the whole address: Even so shall it be also unto this wicked generation. The sense and the intention of the imagery here is moreover, in and of itself not hard to understand. Not He was possessed or in covenant with Beelzebub, as His enemies blasphemously alleged, but Israel itself, which stood under the influence of its blind leaders, was now the possessed party. A demon had been driven out after the Babylonian captivity, the demon, of idolatry: but that the unhappy nation was now in so much better case, was by no means true; as a sevenfold worse scourge had blasting Pharisaism taken the place of the first demon. No wonder! his former house he, the demon, finds empty, (Matthew). Forsaken indeed by him, it is yet by no means inhabited by a better,by the Holy Spirit. He finds therefore abundant room for return; finds the house as if in festal adornment already prepared for him, as it were demoniacally tricked out by the ruling spirit of lies. He now takes seven other spirits with him worse than he, that is, in not a moral respect, for the Scripture does not teach us to know any degrees of demoniacal wickedness, but worse, inasmuch as they can accomplish yet more than he. With these he takes possession of his former dwelling-place, so that the temporary redemption of the poor possessed is followed by a sevenfold greater misery. Reperil domum vacantem: eos procul dubio designat Christus, qui vacui Dei spiritu ad recipiendum diabolum parati sunt, nam fideles, in quibus solide habitat Spiritus Dei, undique muniti sunt, ne qua rima Satan pateat. Calvin.
How shaming this representation was for the Pharisees, strikes the eye quite as quickly as in what a striking manner it was fulfilled, in the continually deeper fall of this whole generation. At the same time, however, it must not be overlooked that this whole instruction contained a weighty intimation for the man who had just been healed by the Saviour (Luk 11:14). It was to remind him of this truth, that it did not suffice for this instant to be redeemed from the evil spirit, if his heart was not at once united in sincerity with Jesus, and if he did not by that alone remain in security against renewed demoniacal influence; nay, for the whole multitude the portraiture of a man was instructive, who, after he had been, in the first instance, purified from sin, gives himself again into its service, and now sinks deeper than ever before. Nor does it indeed admit of any doubt that this word found an echo in the consciences of many. A trace we find in the enthusiasm which it awakened, according to Lukes account alone, in one of the female hearers.
Luk 11:27. A certain woman of the multitude.That it was a mother (according to tradition, Marcella, a maid-servant of Martha) appears from the nature of her felicitation. Her enthusiasm is by no means incomprehensible after such a severe discourse (Strauss), for without doubt she admired more the how than the what of the words of the Saviour. The whole anecdote betrays a fresh and living remembrance, which appears to have inserted it on the very spot where it occurred. Schleiermacher. The unnamed woman listened to the words as only a mother can listen who, perhaps herself childless, or it may be unhappy in her children, in silence envies Mary. Her words form a striking contrast with those which the Saviour Himself, on the way to the cross, utters over the daughters of Jerusalem, Luk 23:28-29. He does not gainsay her utterance, but He rectifies it (, immo vero, as in Rom 9:20; Rom 10:18).
Very true, blessed, &c. An intimation for the woman not to let herself be borne along too much by transient impressions, but rather to hear still farther; an eulogy of Mary, whom He already perhaps discovered among the throng (comp. Luk 2:19-51); a transition to further instruction of the people, which however was now interrupted by the intelligence that His mother and His brethren were calling Him. Comp. Mat 12:45-46; Luk 8:19-21. It may not be impossible that even during Jesus discourse in vindication of Himself, the rumor of the arrival of His relatives had made its way, and had given this woman occasion for the exclamation which she made, but it is more probable that Jesus addressed two separate answers, one to the woman, the other to those who gave Him notice of the arrival of His mother, because Luke distinguishes altogether too definitely the two utterances from each other for us to suppose them to have been one. Therefore, we shall be able to conclude that the actual information of His mothers arrival did not itself reach Jesus until after this exclamation of the woman, and that it then gave Him occasion to that saying respecting His disciples. Lichtenstein.
DOCTRINAL AND ETHICAL
1. Not unjustly has there often been found in this whole discourse of our Lord one of the strongest proofs of the objective truth of the New Testament Satanology. How much of its force does the whole argument of this discourse lose if we should assume that our Lord here accommodated Himself to a popular belief, above which He Himself was infinitely elevated! If it is not true that He cast out actual demons and that by the Spirit of God, then the conclusion derived from it that the kingdom of God therefore had come to them, is in this passage an assertion without proof. That the Saviour, in the form of His representation, attaches Himself to the prevailing ideas, especially in Luk 11:25-26, must be conceded; but He would never have permitted Himself such an accommodation had He not, in the substance of these conceptions, recognized the elements of higher truth. There exists a remarkable contrast between His portrayal of the Strong man who keeps his palace and can only be overcome by a stronger one, and the slight importance which many rationalistic theologians attribute to the locus de Diabolo.
2. The energetic manner in which the Saviour on this occasion insists upon a decided position, for or against Him, proves sufficiently how intensely the opposition of parties had then increased; but at the same time this declaration gives indirectly a powerful testimony to the entirely unique value of His person and His work, towards which it is impossible permanently to maintain a strict neutrality, and which lay claim to so undivided an interest, that indifference is itself a kind of covert enmity.
3. The parable of an evil spirit who returns with seven others, was strikingly fulfilled, first upon the Jewish people, not only in the days of our Lord, but also in the apostolic age. The first impression which was made upon some, after the death of the Saviour, passes away again, and shortly before the destruction of Jerusalem, it may be especially said that the nation was possessed not only by seven, but by seventy times seven devils. Moreover, this phenomenon recurs perpetually in the Christian church, when, after a time of commencing growth, a period of mournful retrogression, and when, after short awakening, a time of spiritual stiffening into dead forms, begins. So was it when, after the Reformation, the letter-worship of ecclesiastical orthodoxy established itself; so does it now perhaps threaten to be in some regions after that religious awakening of the first half of this century has cooled off; and, finally, there is here portrayed the image of every one who has made the first step on the way to conversion, but afterwards has fallen from this height into the most unhappy depth (2Ti 4:10; Heb 6:4-6; 2Pe 2:20-22). How far this remains possible even after genuine conversion, is a question which cannot here be answered. In no case can one, in the dwelling out of which only one demon had been driven, and which is only empty, swept, and garnished, recognize the image of one truly regenerate.
4. The woman that lifts up her voice to bless Jesus, is the prototype of all those who have honored the mother of the Saviour more than they have her Son, and have incurred the guilt of Mariolatry. If the Saviour does not favor this honoring of His mother, even here, where it moves within modest bounds, what judgment will He then pass upon the new dogma of Pio Nono, upon which an entirely new Mariology is built?
HOMILETICAL AND PRACTICAL
The threefold temper towards the miracle-working Saviour: 1. Enthusiasm and its right; 2. hatred and its blindness; 3. neutrality and its impossibility.The Son of God was manifested that He might destroy the works of the devil, 1Jn 3:8.He hath done all things well: the dumb speaking, Mar 7:37.No sign great enough to overcome the repugnance of unbelief.The might of Satan a fearful, well-ordered, but yet vincible might.The enemies of the Lord condemned, 1. By their conscience; 2. by those holding their own views; 3. by the Saviour.Satans defeat a sign that the kingdom of God has come near.The strife of the Strong with the Stronger: 1. The Strong One, a. his palace, b. his booty, c. his false rest; 2. The Stronger, a. His courageous assault, b. His complete triumph, c. His brilliant crown.Neutrality in the Christian sphere no virtue, but a chimera.The Saviour would rather have to do with open foes than with half-friends.Whoever begins to stand apparently neutral towards truth becomes, for the most part, at last an opposer of the same.The dangerousness of half-conversion.Not easily does the Evil One give up his rights over the heart which he has for a while had dominion over.The Spirit of Evil finds nowhere abiding rest.What matters it that one is in a measure free from the Evil Spirit, if he is not filled with the Holy Spirit?The wretched rentrance upon the hardly forsaken way of sin: 1. Undoubtedly possible, 2. in the last degree ruinous.Hypocrisy the worst kind of possession.All the seven deadly sins come up at once in the heart that is sold under sin.It had been better for them not to have known the way of righteousness, &c., 2Pe 2:22.The female mind more receptive than many a masculine one of the greatness of the Saviour.The first Mary-worship.The woman that blesses Jesus mother the type of superficial religious feeling: 1. Nature of this feeling, a. it is easily aroused, b. promptly revealed, c. soon evaporated; 2. value of the same, a. the Saviour does not disapprove it wholly, b. still less does He approve it unconditionally, c. He will have it pass over to something betterthe hearing and keeping of His word.Blessed are they that hear the word of God and keep it. Their blessedness has, 1. A higher character; 2. a firmer ground; 3. a longer duration than any other.
Starke:Hedinger:The mockers blaspheme Gods work; they that are better doubt.Brentius:It is the way of perverse people to count devils works for Gods works, and Gods works for devils works.Christ is also Judge of the word and the thoughts. Comp. Psa 139:1-2.It is undoubtedly permitted to defend ourselves against all those who blaspheme our function, which we discharge to Gods honor.Here on earth even children are often the judges of their parents, 1Sa 19:5.Nothing but the finger of Godno human poweris capable of driving Satan out of the heart.Christ and Belial agree not together.Quesnel:The converted sinner is a palace which the devil has lost, but of which he knows all the weak quarters and entrances, and where he often even yet has secret confederates. [Diabolonians in Mansoul.]With children of Satan it fares as with their wicked father, Isa 57:20-21.All presumptuous sins are garnishings of the heart for the habitation of many devils.Zeisius:Spiritual relationship with Christ is more excellent than all natural connection of blood.Brentius:True Christianity consists not in word but in deed and in truth, 1Co 4:20.
Starke:One must be free if he will make others free.Moral relapses risk the souls salvation.Massillon:Sur linconstance dans les voics du salut, sermon sur Luk 11:26, pour le troisime dimanche de la carme.Marheineke:How ingenious the human heart is when the question is of closing itself against the impressions of manifest truth!Ulber:The many enemies of Jesus, who yet is all mens Friend.Fuchs:Enmity against Christ: 1. It testifies of unthankfulness; 2. betrays folly; 3. prepares wretchedness.Ahlfeld:How standest thou with reference to Christ? 1. Art thou His enemy? 2. Art thou indifferent? 3. Makest thou half work? 4. Believest thou on Him?Palmer:The kingdom of the world and the kingdom of Christ: 1. Nature; 2. relation of these two kingdoms.Von Gerlach:How Christ overcomes the kingdom of the devil, 1. Without us; 2. in us.Rautenberg:The reproach of Christ our honor. A reproach: 1. For us; 2. from us; 3. upon us.Wankel:The fearful power of the Evil One: 1. Fearful by its unnoticed commencement; 2. rapid progress; 3. wretched issue.Alt:Who is not with Me, &c.: 1. Who does not believe with Me, he speaks against Me; 2. who does not walk with Me, he strives against Me; 3. who does not work with Me, he labors against Me; 4. who does not combat and sacrifice with Me, he betrays Me.
Footnotes:
[6][Luk 11:17. . This appears to be a continuation of the figure. When a kingdom comes to ruin everything in it shares that ruin, and house is dashed against house. may, indeed, be taken as a pregnant expression for . But, as Bleek remarks, in this case, instead of we should at least expect . It is better, therefore, with the Vulgate and various distinguished critics, to take it as a variation of the idea in Matthew and Mark, rather than as an exact equivalent of it.C. C. S.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
(14) And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. (15) But some of them said, He casteth out devils through Beelzebub, the chief of the devils. (16) And others, tempting him, sought of him a sign from heaven. (17) But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. (18) If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. (19) And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. (20) But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. (21) When a strong man armed keepeth his palace, his goods are in peace: (22) But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. (23) He that is not with me is against me: and he that gathereth not with me scattereth. (24) When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. (25) And when he cometh, he findeth it swept and garnished. (26) Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.
I have very largely dwelt on this subject in the parallel passage, Mat 12:24-30 . I therefore refer the Reader to it.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
Ver. 14. And it was dumb ] So it was a double miracle. God’s favours seldom come single; there is a series, a concatenation of them, and every former draws on a future.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 36. ] ACCUSATION OF CASTING OUT DEVILS BY BEELZEBUB, AND DEMAND OF A SIGN FROM HEAVEN. OUR LORD’S DISCOURSE THEREUPON. Mat 12:22-45 .Mar 3:23-30Mar 3:23-30 . The reasonings of Greswell to shew that Luke relates an entirely different incident from Matt. and Mark, able and well conducted as they are, fail to carry conviction to my mind. The marks of identity are too many and striking to be mistaken; and on the plan of discrimination which he has adopted, I am persuaded that we might prove four distinct Crucifixions and Resurrections to have happened just as easily. Besides, it is quite impossible to carry the hypothesis throughout this section of Luke’s Gospel: and when it has been once given up, a considerable difference is made in the way of regarding the various narrations. On the side of which Evangelist the strict accuracy lies, it is next to impossible for us now to decide. I am inclined to think with Schleiermacher (transl., p. 190), that the section from ch. Luk 11:14 to Luk 12:53 (or rather perhaps 59) is a connected whole, or, at all events, is intended to form such. But then the whole is introduced ( Luk 11:14 ) without any mark of connexion with the preceding, and terminated as abruptly.
On the other hand, the narrative in Matt. is introduced by his usual , following upon a very general description of a retirement of our Lord, and His being pursued by multitudes, all of whom He healed; but whether the are the same, and the meant to specify that this incident occurred then and there , is by no means certain. Nor is the close of the section ( Luk 12:50 ) bound very closely to Luk 13:1 , which commences , and can hardly be said with certainty to define the very same natural day . We may observe that the attendant circumstances, as introduced and closed in Mar 3:20 ; Mar 4:1 , are equally indeterminate. I therefore leave the difficulty where I found it, and where I believe it will ever remain, during our present state of imperfection: only observing, that the important incident and discourse grounded on it is no way thereby invalidated in authority. It seems to have been a portion of the evangelic history, the position of which was not exactly and satisfactorily fixed; of which there have been already some instances (see ch. Luk 9:57-62 ), and there are, as will be seen, yet more as we proceed.
Fuente: Henry Alford’s Greek Testament
14. ] and blind , Mat 12:22 , where see notes on all the common matter.
Fuente: Henry Alford’s Greek Testament
Luk 11:14-16 . Brief historical statement introducing certain defensive utterances of Jesus .
Fuente: The Expositors Greek Testament by Robertson
Luk 11:14-15 answer to Mat 9:33-34 ; Mat 12:22-24 , and Luk 11:16 to Mat 12:38 . The reproduction of these passages here is very summary: the reference to Israel , Mat 9:33 , and the question “is not this the Son of David?” Luk 12:23 , e.g. , being omitted. Then, further, it is noticeable that the references to the Pharisees and scribes, as the authors of the malignant theory as to Christ’s cure of demoniacs and the persons who demanded a sign, are eliminated, the vague terms (Luk 11:15 ) and (Luk 11:16 ) being substituted. The historical situation in which Jesus spoke is wiped out, the writer caring only for what He said.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 11:14-23
14And He was casting out a demon, and it was mute; when the demon had gone out, the mute man spoke; and the crowds were amazed. 15But some of them said, “He casts out demons by Beelzebul, the ruler of the demons.” 16Others, to test Him, were demanding of Him a sign from heaven. 17But He knew their thoughts and said to them, “Any kingdom divided against itself is laid waste; and a house divided against itself falls. 18″If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 19And if I by Beelzebul cast out demons, by whom do your sons cast them out? So they will be your Judges 20 But if I cast out demons by the finger of God, then the kingdom of God has come upon you. 21When a strong man, fully armed, guards his own house, his possessions are undisturbed. 22But when someone stronger than he attacks him and overpowers him, he takes away from him all his armor on which he had relied and distributes his plunder. 23He who is not with Me is against Me; and he who does not gather with Me, scatters.”
Luk 11:14 “a demon, and it was mute” Mat 12:22 says the demon caused blindness as well as dumbness. Both Mat 12:22-32 and Mar 3:2-30 record this same discussion in a different settings and locations.
There is a Greek manuscript variant here in the phrase “and it was mute.” Most manuscripts omit “and it was” (cf. MSS P45,75, , A*, B, L).
Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 158, says the full form reflects a Semitism used by Luke, but the shorter reading has overwhelming Greek manuscript attestation. The translation committee of the UBS3 put the phrase in brackets and gave it a “D” rating (with great difficulty). However, the UBS4 has it as a “C” Rating (difficulty in deciding). Scholars change their minds!
As with most of these variants, this does not affect the thrust of the verse or affect the meaning of the paragraph as a whole.
Luk 11:15 “But some of them said” Mat 12:24 has “Pharisee,” while Mar 3:22 has “scribes from Jerusalem.”
“Beelzebul, the ruler of the demons” Beelzebul is an OT fertility god (Baal BDB 127) of Ekron (cf. 2Ki 1:2-3; 2Ki 1:6; 2Ki 1:16). The manuscripts of the NT differ between the spelling of Beelzebub and Beelzebul (cf. Mar 3:22 and Mat 10:25). This is probably due to the Jews’ attempt to make fun of idols by slightly changing their names. The term Zebub means “lord of dung.” Zebul means “is exalted” and later became a title in Judaism for the chief of demons. It is found in the Vulgate and Peshitta translations.
The phrase “the ruler of the demons” identifies “Beelzebul” as Satan (cf. Luk 11:18). Although the OT is silent on the relationship between Satan and the demonic (see Special Topic: The Demonic in the To at Luk 4:1), interbiblical literature (affected by Zoroastrianism) identifies Satan as the head of demons.
Also the relationship between the OT fallen angels and the demonic is uncertain (cf. Rev 12:9). I Enoch says the Nephilim of Genesis 6, who died in the flood, became the demonic seeking a physical body.
Luk 11:16 “to test Him” This term (peiraz, see note at Luk 11:4 and Special Topic at Luk 10:25) is used in the NT with the connotation of “to test with a view toward destruction.”
This paragraph seems to mix two separate issues:
1. exorcisms of Jesus
2. testing by those wanting a sign
The exorcisms themselves were the most relevant sign that could be given of Jesus’ origin, authority, and power.
“demanding of Him a sign from heaven” They had a sign, the exorcism, but they would not accept it (cf. 1Co 1:22). The demand for signs became a major stumbling block to the Jews (cf. Luk 11:29-30; Mat 12:38; Joh 2:18; Joh 6:30).
This repeated insistence for a sign reminds us of Jesus’ temptation (cf. Matthew 4; Luke 4), where Satan tempts Him to jump from the pinnacle of the temple, apparently on a crowded feast day to impress the Jewish crowd (cf. Luk 4:9).
“He knew their thoughts” See notes at Luk 5:22; Luk 6:8; Luk 9:47; Luk 24:38.
Luk 11:17-18 Jesus asserts the logical absurdity of His opponents. Why would Satan defeat his own servants (cf. Luk 11:18)?
Luk 11:18 “if” This is the first of three first class conditional sentences (cf. Luk 11:18-20) which are assumed to be true from the author’s perspective or for his literary/logical purposes.
The one in Luk 11:19 is an example of how the first class conditional is not true to reality, but to help the author make a strong, logical point. In reality, this statement is not true!
“his kingdom” Satan has a kingdom and wants to keep it and expand it. There is a spiritual conflict (cf. Joh 12:31; Joh 14:30; Joh 16:11; 2Co 4:4; Eph 2:2; Eph 4:14; Eph 4:27; Eph 6:11-12; Eph 6:16; Jas 4:7; 1Pe 5:8-9).
Luk 11:19 “by whom do your sons cast them out” The Jews were quite active in exorcisms (cf. Act 19:13-16; see Josephus, Antiq.8.2,5). If they denied Jesus’ power to exorcize demons, how did they explain Jewish exorcisms (esp. those using Jesus’ name, cf. Luk 9:49-50; Mar 9:38-40)?
“So they will be your judges” At least these Jewish exorcists who were using Jesus’ name recognized His power. This crowd (Matthew says Pharisees) had committed the unpardonable sin by calling light dark. They clearly saw and heard, but deemed it evil!
SPECIAL TOPIC: Exegetical Procedures for Interpreting “The Unpardonable Sin”
Luk 11:20 “by the finger of God” This phrase is used several times in the OT:
1. God as creator, Psa 8:3
2. God as giver of revelation, Exo 31:18; Deu 9:10
3. God as redeemer, the plague which brought deliverance from Egypt, Exo 8:19
This is an anthropomorphic phrase (see Special Topic at Luk 1:51). Humans have only earthly vocabulary to describe spiritual persons, events, and things. All our language about God is analogical and metaphorical. God is personal and, therefore, the Bible describes Him in human terms (physical, emotional, relational). God is an eternal Spirit, present throughout creation. He does not have a human body, though He can take that form (e.g., Gen 3:8; Gen 18:33; Lev 26:12; Deu 23:14).
“then the kingdom of God has come upon you” The logic is overwhelming. If Jesus cast out demons by God’s power, then He was the Messiah. The crowd’s rejection of Him and His power and authority was a rejection of YHWH (cf. 1Jn 5:10-12).
The casting out of demons showed the defeat of Satan and his kingdom. The eschatological event (cf. Isa 24:21-23; Rev 20:1-3) has come in the ministry of Jesus. The kingdom is present (cf. Mat 12:28), yet future! This is the NT tension of the “already” and “not yet.” Satan is defeated and is being defeated!
Luk 11:21-22 Jesus’ power over the kingdom of Satan and his followers shows Jesus’ God-given authority. The exorcism of Jesus and those He delegates clearly shows God’s power over the evil one (even “a strong, fully armed” perfect passive participle). Satan is helpless against Jesus, cf. Luk 11:22; Luk 10:18).
Luk 11:22 “plunder” This may be an allusion to Isa 53:12 b (“He will divide the booty with the strong”). It (skulon) is a metaphor of military victory, the dividing of spoils (cf. Septuagint of Exo 15:9; Num 31:11-12; Num 31:26-27; 1Sa 23:3).
Luk 11:23 This seems to contradict Luk 9:50, but remember the ones to whom Jesus is speaking. In Luk 9:50 He is addressing His disciples about tolerance. Jewish exorcists or other disciples recognized Jesus’ power and were using it to help people. However, here it is those who are trying to test Jesus (cf. Luk 11:16) who were rejecting His power and authority from God by asserting that He was using Satan’s power. There are two totally different contexts and recipients!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
devil = demon.
the dumb spake = the dumb [man] spake.
Fuente: Companion Bible Notes, Appendices and Graphics
14-36.] ACCUSATION OF CASTING OUT DEVILS BY BEELZEBUB, AND DEMAND OF A SIGN FROM HEAVEN. OUR LORDS DISCOURSE THEREUPON. Mat 12:22-45. Mar 3:23-30. The reasonings of Greswell to shew that Luke relates an entirely different incident from Matt. and Mark, able and well conducted as they are, fail to carry conviction to my mind. The marks of identity are too many and striking to be mistaken; and on the plan of discrimination which he has adopted, I am persuaded that we might prove four distinct Crucifixions and Resurrections to have happened just as easily. Besides, it is quite impossible to carry the hypothesis throughout this section of Lukes Gospel: and when it has been once given up, a considerable difference is made in the way of regarding the various narrations. On the side of which Evangelist the strict accuracy lies, it is next to impossible for us now to decide. I am inclined to think with Schleiermacher (transl., p. 190), that the section from ch. Luk 11:14 to Luk 12:53 (or rather perhaps 59) is a connected whole, or, at all events, is intended to form such. But then the whole is introduced (Luk 11:14) without any mark of connexion with the preceding, and terminated as abruptly.
On the other hand, the narrative in Matt. is introduced by his usual , following upon a very general description of a retirement of our Lord, and His being pursued by multitudes, all of whom He healed; but whether the are the same, and the meant to specify that this incident occurred then and there, is by no means certain. Nor is the close of the section (Luk 12:50) bound very closely to Luk 13:1, which commences , and can hardly be said with certainty to define the very same natural day. We may observe that the attendant circumstances, as introduced and closed in Mar 3:20; Mar 4:1, are equally indeterminate. I therefore leave the difficulty where I found it, and where I believe it will ever remain, during our present state of imperfection: only observing, that the important incident and discourse grounded on it is no way thereby invalidated in authority. It seems to have been a portion of the evangelic history, the position of which was not exactly and satisfactorily fixed; of which there have been already some instances (see ch. Luk 9:57-62), and there are, as will be seen, yet more as we proceed.
Fuente: The Greek Testament
Luk 11:14-15. And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake and the people wondered. But some of them said, He casteth out devils through Beelzebub the chief of the devils.
One would hardly have thought that they could have gone to such a length as that; but when men hate Christ, there is nothing they will not say against him. It is no subject of surprise when great heresies arise, for they are the natural outcome of human enmity against Christ and his truth. People in such a state of heart will say anything; they will give utterance to thoughts that you could not have imagined would have entered any human brain; it is the enmity of the heart to Christ that produces this blasphemy of the tongue.
Luk 11:16. And others, tempting him, sought of him a sign from heaven.
You are working this work from beneath, they said, now do something that is really from above. They must have known that the casting out of the devil was from heaven, for Satan would never cast out Satan.
Luk 11:17-18. But he, knowing their thought, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.
That was a very good and sufficient answer to these cavillers. It is a comfort to us to know that error is very vulnerable; there is always a weak point about it. In this case, Christ permitted it to turn its sting upon itself:
Luk 11:19. And if I by Beelzebub cast out devils, by whom do your sons cast them out? Therefore shall they be your judges.
For some of these men had sons, who either did really cast out devils, being disciples of Christ, or else professed to do so, being exorcists, pretending to a power they did not possess. In either case, the argument was good as against the objectors.
Luk 11:20-22. But if I with the finger of God cast out devil, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him. We asketh from him all his armor wherein he trusted, and divideth his spoils.
This is how Christ drives out the devil, by sheer force of arms, he overcomes him, and drives him out. He does not cajole him, invite him, or persuade him to go; but he fights with him, puts forth his omnipotent power against him, overthrows him, takes away his armor, and divides the spoil. Were you ever conscious of Hughs fight as that? If not, be afraid of your so-called reformation, for there is no true reformation, and no true conversion, in which there is no conflict between Christ and Satan.
Luk 11:23-24. He that is not with me is against me: and he that gathereth not with me scattereth. When the unclean spirit is gone out of a man,
This is the kind of conversion which is not genuine: when the unclean spirit is gone out of a man, gone out of his own accord, and he may do that; he may leave a man, for a while, with the evil purpose of getting him more completely into his power afterwards: When the unclean spirit is gone out of a man,
Luk 11:24. He walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.
It was his house all the while; he left it voluntarily, he was not driven out by forge; he simply left it for a time in order that he might return to it, and retain it the more completely. Now he goes back to it.
Luk 11:25. And when he cometh, he findeth it swept and garnished.
There has been a reformation of a sort; the man has given up drunkenness, left off swearing, and become, in certain respects, a better man. The house is swept and garnished, but there is no new tenant of Mansoul, there is no Christ come to take possession of Heart Castle.
Luk 11:26. Then goeth he, and taketh to him seven other spirit more wicked than himself, and they enter in, and dwell there: and the last state of that man is worse than the first.
It often happens that, when men make a profession of reformation, and then relapse into their former state, they become far worse than they were before. The so-called reformation is all of their own doing; or rather, the greater part of it is the devils doing. The demon within the man voluntarily went away, and now that he comes back, he brings with him seven other spirits more wicked than himself; and so the man is more than eight times worse than he was before the demon left him for a while.
Luk 11:27-28. And it came to pass, as he spake these things, a certain woman of the company lifted up her voice and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. But he said, Yea, rather, blessed are they that hear the word of God, and keep it.
The enthusiastic woman was so carried away with admiration for Christ that she thought his mother was a highly-favored woman, and she called her blessed. Yes, said Christ, she is blessed; but still more blessed are they who have the Word of God in their hearts, who regard it as their own, and keep it as a great prize.
Luk 11:29. And when the people were gathered thick together, he began to say, There is an evil generation: they seek a sign;
Look back to the 16th verse: Others, tempting him, sought of him a sign from heaven. Christ had answered those who imputed his miraculous works to Satanic agency, now he answers these others.
Luk 11:29-30. And there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.
Jonah rose, as it were, from the dead, for he was buried in the deep, in the belly of the whale; and Christ was buried in Josephs tomb, yet he came back from the grave on the third day.
Luk 11:31-32. The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost part of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. The men of Nineva shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
The resurrection would make Christ the most conspicuous sign of Gods presence among the people, it would be the testimony of God to his Son that he was indeed the Messiah.
Luk 11:33-35. No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they that come in may see the light. The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light, but when thine eye is evil, thy body also is full of darkness. Take heed therefore that the light which is in thee be not darkness.
If thy religion be irreligion, if thy hope be a false one, if thy highest aspirations are untrue, what is thy position in the sight of God? Where art thou?
Luk 11:36-37. May thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light. And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
It was often a master of marvel to the onlookers that Christ went among publicans and sinners; but is it not a greater wonder that he went among Pharisees? If they asked him to their houses, it was usually because they hoped to entangle him in his talk; yet the condescension of our Master is so great that, again and again, he went in, and sat down to meat.
Luk 11:38. And when the Pharisee saw it, he marvelled that he had not just washed before dinner.
Not because Christs hands needed washing, but because it was the custom of the Pharisees to wash before eating, and our Lord broke through the customs as he was wont to do, for he cared nothing for their inventions.
Luk 11:39-40. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. Ye fool, did not he that made that which is without make that which is within also?
One needs washing as much as the other. You are so careful of your hands; will you not be more careful of your hearts?
Luk 11:41. But rather give alms of such things as ye have; and, behold, all things are clean unto you.
When you are full of love to your fellow-men, and make a practice of helping them, you have cleansed your heart from selfishness, and have really washed yourself then.
Luk 11:42. But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God; these ought ye to have done, and not to leave the other undone.
How many, in these days, are very particular stout very little things, but very careless about great things! They would not violate the law of their sect or party for the world, but the law of God is of small account to them.
Luk 11:43. Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
They loved to be called Rabbi, learned Doctors of the law. Any title that made them appear great was very sweet to them.
Luk 11:44. Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.
Nobody but Christ knew how base they were. They were fair to look upon, but he knew that they were villainously hypocritical, and he therefore denounced them. Ah, dear friends, the great matter is to have grace in the heart, to have the divine light within, in the soul; and if we have not this, vain is a fair profession, vain is everything that comes from man. If we are to be saved, we must have the grace that comes from God alone.
Luk 11:45. Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.
There was no great difference between the scribes and Pharisees and the lawyers, as this man evidently perceived, and as our Lord also soon confirmed by pronouncing upon them the same kind of Woe that he had pronounced upon the other false teachers.
Luk 11:46. And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
Their regulations as to moral and ceremonial observances were like huge faggots or crushing burdens bound together, and made into a weight intolerable for any man to carry. Many of these rules by themselves were grievous enough; but altogether they formed a yoke that neither the people nor their fathers could bear. The scribes, and Pharisees, and lawyers piled the great load upon them; but neither helped them to sustain it, nor offered to relieve them of any portion of it. Ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
Luk 11:47-48. Woe unto you! for ye build the sepulchres of the prophet, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.
They pretended to have such regard for the holy men of the past that, being unable to honour them in person, they would set up monuments to their memory, and adorn their resting places with tokens of respect. Out of their own mouth our Lord condemned these hypocrites: Truly ye bear witness that ye allow the deeds of your fathers. In effect, Jesus said to them, You confess that you are the sons of the murderers of the prophets. That admission carries with it far more than you imagine. You are their sons, not only by birth, but also by resemblance; you are veritable children of those who killed the prophets. If you had lived in their day, you would have committed the crimes you pretend to condemn.
Luk 11:49-54. Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shalt slay and persecute: that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; from the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, it shall be required of this generation.
The destruction of Jerusalem was more terrible than anything that the world has ever witnessed, either before or since. Even Titus seemed to see in his cruel work the hand of an avenging God. Truly, the blood of the martyrs was amply avenged when the whole city became a veritable Aceldama, or field of blood. It was before that generation had passed away that Jerusalem was besieged and destroyed. There was a sufficient interval for the full proclamation of the gospel by the apostles and evangelists of the early Christian Church, and for the gathering out of those who recognized the crucified Christ as their true Messiah. Then came the awful ending, which the Saviour foresaw and foretold.
Luk 11:51. Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
This Woe is similar to that pronounced upon the hypocritical scribes and Pharisees, and it was a terrible charge to be brought against them by him who could read their hearts, and who could truthfully say to them, Ye have taken away the key of knowledge; ye entered not in yourselves, and them that were entering in ye hindered. They ought to have helped men into the kingdom; instead of doing so, they hindered those who were entering. Are there not false teachers, nowadays, who put stumbling stones instead of stepping-stones in the way of those who are entering the kingdom of heaven?
Luk 11:53-54. And as he said these tidings unto them, the scribe, and Pharisees began to urge him vehemently, and to provoke him to speak of many things: laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
Thus they proved the truth of the accusations that he had brought against them; but all their plots and traps were in vain until the hour appointed for his great sacrifice to be offered on Calvary.
Fuente: Spurgeon’s Verse Expositions of the Bible
Luk 11:14. , He was casting out) that is to say, He was actually at the time engaged in that miracle. These things took place before mid-day. Comp. Luk 11:37.
Fuente: Gnomon of the New Testament
Luk 11:14-36
7. BLASPHEMY AND UNBELIEF REBUKED
Luk 11:14-36
14 And he was casting out a demon-The demoniac spirit in the man seems to have made the man dumb. If this is the same case as that noticed in Mat 12:22 he was blind also. When the demon was cast out by the power of Jesus, the man’s powers of speech were restored to him, and the people marveled at this power in Jesus to drive out evil spirits. Others think that this was a different case to that mentioned by Mat 12:22 and Mar 3:19-30. The greatness of the miracle excites the astonishment of many; this leads to the charge and the demand in the next two verses.
15, 16 But some of them said,-As presented here by Luke, there are two classes of objectors: (1) those who charged him with working through Beelzebub, the prince of support of his claims, demanded yet other signs from heaven. When this demon was cast out of the man he had instantaneous relief. “Beelzebub” comes from the Aramaic, and was the name for the chief of demons; Beelzebub was a Philistine god of the flies, and this title may not unnaturally have been transferred to Satan. The issue between Jesus had his enemies was too vital to be omitted, hence all three of them give a record of this accusation against Jesus. We have it in Mat 9:32-34 and much more fully in 12:22-32.
17-20 But he, knowing their thoughts,-Jesus first answered the charge that his power came from Satan. The kingdom or a house divided, filled with discord, strife, dissension, and anarchy cannot stand; a kingdom is destroyed by internal civil war. If Jesus cast out demons because he was in league with Satan, then his kingdom was divided against itself; Satan is casting out Satan; how can his kingdom stand? (Mark 3 23.) To ask the question was the most forceful way of saying it cannot stand. But if Satan cast out demons, by whom did their sons cast them out? The pretended power of the Pharisees to cast out evil spirits belonged to their sons. This was a keen and justifiable term of the charge upon them, popularly known as “argumentum ad hominem.” Even your sons will become your judges to condemn you on the charge; demons to do cast out demons.
But if I by the finger of God-If he, by “the finger of God,” or power of God, or Holy Spirit, cast out demons, then the kingdom of God had come unawares upon them. On the phrase, “finger of God,” compare the expression of the magicians to Pharaoh-“this is the finger of God.” (Exo 8:19.) The “kingdom of God,” not kingdom of heaven, is the uniform phrase used by Luke. It will be noticed here that Satan is represented as a real personal being, not a mere principle of evil.
21-23 When the strong man fully armed-The reasoning here is clear and forceable. So long as Satan, the strong man armed kept his palace and no mightier foe assailed him, he had things his own way and his household goods were undisturbed; but when the Son of God came down upon him with far mightier forces, he wrests from him his old weapons and quickly divides his spoils. Jesus, if he had been in league with Satan, would have left him to keep his power over men in peace; but by his casting out demons, he showed that he is an enemy to Satan and superior to him-that he had himself overpowered Satan and conquered him.
He that is not with me is against me;-This is a proverbial saying and was probably repeated often by Jesus; it was suited to the various classes of his hearers, many of whom were secret enemies or undecided and wavering or timid friends. Jesus emphatically declares that there can be no middle ground. He that does not take part with God and Christ must take part with Satan.
24-26 The unclean spirit when he is gone-Here Jesus teaches the law of Satanic operations; this especially relates to demonical possessions. When a spirit of Satan is cast out of one person or place, it seeks another favorable place. The meaning here is that the evil spirit wanders about and finds no rest; then it decides to return, and taking to itself seven other evil spirits does return. The evil spirit returns to its house, the human soul, and finds it swept and garnished as a reformed, yet unconverted, person might be.
27-28 And it came to pass,-“A certain woman” was impressed with the wisdom and moral grandeur of Jesus as a great Teacher, and in true womanly ways cried out aloud in the multitude and gave expression to her praise. Tradition says this woman was a maidservant to Martha and Mary; there is no evidence of the truthfulness of this tradition. The woman’s expressions indicate that she was a mother, as she voices motherly instincts and feelings. Her beatitude is similar to that of Elisabeth, the mother of John the Baptist. (Luk 1:42.) This good woman is fulfilling Mary’s own prophecy. (Luk 1:48.) One way of praising Jesus was to praise his mother.
But he said, Yea rather, blessed are they-The instant response of Jesus turns the thought to the far higher blessedness of those who “hear the word of God, and keep it.” The woman’s sentiment was a true expression of her heart, but Jesus showed who should receive the richest blessings. She was blessing Jesus through his mother, but Jesus in contrast turns attention to others and gives them a beatitude. Jesus gives praise to his mother, but he never intended that she be worshiped; he does not deny the woman’s words, but points out who, rather than his natural mother, are to be counted as blessed, even those who hear and keep the word, the whole counsel, commands, and will of God. Hearing is not enough; one must hear and do or “keep” the commandments of God.
29 And when the multitudes were gathering-When the multitudes were thronging together, or assembling, Jesus announced certain truths. Mat 12:38-45 may be compared with Luke’s record here. Luke does not state a definite time; he does not tell us when the multitudes were assembling. It is very probable that frequent gatherings during Christ’s ministry were had. Jesus now answers those noticed in verse 16, who were seeking a sign from heaven. The generation was an evil one, for it was unbelieving, and demanded unreasonable evidences of the divinity of Jesus; they wanted a heavenly sign, but the only sign granted was that of Jonah. The preaching of Jesus ought to have been sign enough as in the case of Jonah.
30 For even as Jonah became a sign-As Jonah became a sign to the Ninevites, so Jesus and his preaching should have been sufficient sign to his generation. Jonah had been commanded to go to Nineveh and warn them against impending destruction; but instead of going to Nineveh he went in the opposite direction, and went aboard a vessel. A storm arose and Jonah was thrown overboard by the crew Jehovah had prepared a great fish and Jonah was swallowed and remained in the fish for three days and nights; he was then thrown out of the fish on the dry land, and was then instructed to go to Nineveh. He went to Nineveh and preached to the Ninevites. Jonah came forth from the sea monster to preach to the Ninevites; so Jesus came forth from the heart of the earth to send forth the gospel to every creature. Jonah’s remaining in the belly of the fish became a type of Jesus remaining in the grave. This is the sign that Jesus gave as his proof of his Messiahship.
31 The queen of the south shall rise up-“The queen of the south” was the queen of Sheba (1Ki 10:1); Sheba is supposed to be the southern part of the Arabian peninsula. It is called here “the ends of the earth”; this is an expression to denote a great distance. (Jer 6:20.) She came to hear the wisdom of Solomon, and was filled with admiration. She had faith; she was not unbelieving; for she made the long journey to hear the wisdom of Solomon. There was in the very presence of the people something or a sign greater, or superior to that of Jonah or to Solomon. The miracles and preaching of Jesus were more significant and superior in kind and degree than those in the day of Jonah or of Solomon when the people believed.
32 The men of Nineveh shall stand up in the judgment-Jesus passes on in his discourse and contrasts that generation with the Ninevites, whom they despised as heathens and Gentile sinners. They would be witnesses against that generation for rejecting Jesus; the unreasonableness of the impenitent of this generation would be condemned by the example of the Ninevites and the queen of Sheba. The Ninevites repented at the preaching of Jonah, who only made them a temporary visit and performed no miracles. Jesus was living among them and preaching the gospel of the Messiah, yet they did not believe him. Jonah preached to the Ninevites about 840 B.C. Jesus as recorded by Luke here contrasted the Ninevites and the queen of the south; the climax is greater; it was more terrible to be condemned by the Ninevites than by the queen of Sheba.
33 No man, when he hath lighted a lamp,-In the discourses of Jesus this illustration occurs repeatedly, being used for various purposes, yet always appropriate. (See Mat 5:15; Mat 6:22; Mar 4:21; Luk 8:16.) Jesus uses a very apt illustration; a lamp was used for light, and no one would put it in a secret place, or “in a cellar,” or “under the bushel”; when lighted, it was placed on the stand that it might give light to those who were in the room. The Greek word for “secret place” or “cellar” means any concealed place, like a vault, crypt, or covered way, or place like a cellar, a mere hole where persons would not enter. The “bushel” was a common household measure holding about a peck.
34 The lamp of thy body is thine eye:-As the lamp is made for light and its useful purposes, so the eye was made for vision, needing therefore to be in perfect condition so as to fulfill its functions well. In like manner the moral light of God comes into this world through Christ to be accepted by men honestly and with unprejudiced mind. For as a blurred eye dooms the whole body to darkness, so does a prejudiced, worldly heart shut off the light of God and doom the miserable man to the darkness of delusion and death. The “eye is single” when it is undimmed and has its natural and proper powers for straight and clear seeing; when the eye is evil, that is, it lacks its powers of clear and correct sight, the body is full of darkness.
35, 36 Look therefore whether the light-If the only source of light be darkness, great indeed is the darkness. The eye gives expression and radiance to the face and person; when the eye is dark the whole person is gloomy and sad. The eye has been called “the window of the soul”; hence through the eyes the different moods of the soul are expressed. Disputing and questioning the work and authority of Jesus as these Pharisees and others were doing, and demanding unreasonable signs, and disbelieving the signs which he had already given them, was like having an eye that is dark; the whole spiritual man is soon filled with evil, with deep spiritual darkness. (Joh 3:19; 2Co 4:4.)
Fuente: Old and New Testaments Restoration Commentary
for or Against?
Luk 11:14-26
The strong man of this parable is evidently Satan, who guards the palace of mans nature, to which he has no right. It is the palace of the King, which has been captured by His direst foe. The demon-possession of the body is a parable and illustration of the terrible results of the possession of the soul by the demons of jealousy, passion, etc. Satan is strong-stronger than Adam in his innocence or David in his palace. He is armed with the lie; is always on the watch to lull us into false security; but the peace which He gives is of death.
Thank God, Christ is stronger! In the wilderness and on the Cross He proved Himself so. He took away His foes armor and bruised his head. When Christ takes up His residence in the heart Satan may rage outside and fling in horrid suggestions, but the door is kept closed against his return. They are to be pitied who make a reform in their own strength-Satan will return. Only Christ can work permanent deliverance.
Fuente: F.B. Meyer’s Through the Bible Commentary
Misunderstanding Jesus — Luk 11:14-28
And He was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. But some of them said, He casteth out devils through Beelzebub the chief of the devils. And others, tempting Him, sought of Him a sign from heaven. But He, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. He that is not with Me is against Me: and he that gathereth not with Me scattereth. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first. And it came to pass, as He spake these things, a certain woman of the company lifted up her voice, and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked. But He said, Yea rather, blessed are they that hear the word of God, and keep it- Luk 11:14-28.
There are five sections to this portion of Scripture. First, in verses Luk 11:14-16, we have the Lord casting out demons, the wonder of the people and evil thoughts running through the minds of His enemies-certain of the Pharisees who were looking on. Second, in Luk 11:17-20 our Lord is talking with the Pharisees. Third, in Luk 11:21-23, the parable of the stronger one who takes away the armour of the strong. In Luk 11:24-26 we have the parable of the unclean spirit cast out, and the empty house. Then in Luk 11:27-28 we have our Lords words to the woman who had ascribed special honor and glory to the mother of Jesus. He refused anything of the kind, because it is not the will of God that we should put the mother in the place of the Son.
In the first part, then, we find the Lord Jesus, as usual, ministering mercy and grace to needy souls; and among others, there was one who was demon-possessed. The demon had such control of the man that he was unable to speak. But when the Lord cast out the evil spirit the man spoke freely, and the people wondered. But while they marveled at what was done, they did not recognize the fact that a great prophet had arisen among them, nor that One stood in their midst to show them the way to God. So they found fault with Him. They were continually misunderstanding Him, mainly because they did not desire to know the truth. How many people there are in our own day who will find fault with the Bible, with Christianity, with the Lord Jesus Christ, but who never make any effort to discover the truth. They seldom look into the pages of the Bible; they do not seem to want to find out what God has to say. They do not attend meetings where they might hear the Word preached, or observe what is taking place; and yet they are insistent on finding fault with the teachings of the Book they never open. I think one of the best ways to silence people like that is to challenge them to search the Bible for themselves and find the truth. Often we hear something like this: I hear the preacher teaches so and so, or The Bible teaches so and so. We should ask them, Do you ever read the Bible? You will find that they do not know the Scriptures with which they are finding fault. And so it was when our Lord was here. They had no desire to understand Him; they had no thought of taking His messages seriously. They had made up their minds that He could not be the Messiah, and so everything He did and said they misinterpreted. Even when He manifested His mighty power by casting out demons, some said, He casteth out demons in the name of Beelzebub, the chief of the demons. It was as much as to say that the demons are subject to a leader, which of course is absolutely true. They called that leader Beelzebub, which is another name for Satan. The name of one of the Phoenician gods was Beelzebub, which means the lord of flies. Such pagan nations had gods over everything. These Jews were really saying that the Lord Jesus was able to cast out demons because He was in league with the prince of the demons, and that the prince of the demons gave Him authority, and that the demons obeyed. There was no proof of this. They had never investigated. They never so much as talked it over with Him. They never looked into the matter, but they just jumped at that conclusion. And so men jump at conclusions today. Jesus has always been misunderstood. These people were hypocrites. They were trying to cover up their sins with a cloak of pretended righteousness, and when Jesus exposed their hypocrisy they hated Him for it.
You remember the story of the African chieftainess in the days of Robert Moffat. He had notice one day that he was to be visited by this chieftainess, and so he dressed up in his best clothes in order to meet her. She came attired in barbaric splendor. As she talked with him she happened to see a mirror hanging from a tree outside his cabin door. She had never seen anything like it before. She went up to examine it, and what she saw startled her. She beheld the ugliest face she had ever seen. She looked on the other side but saw nothing. Then she asked for an explanation. Whose was that awful face she saw in the glass? He explained that it was her own face. When at last she was convinced it was true, she demanded the mirror. He did not want to part with it; he needed it to shave, to trim and comb his hair. But she was insistent and offered to buy it from him, giving in trade elephant-tusks, or something else of value. He thought it would be better to be on good terms with her and so he sold it to her. And when she received it she took one last look at herself in it and dashed it to pieces on the ground, declaring that it would never tell on her again. That suggests why these hypocrites were always finding fault with our Lord. We read in Johns Gospel that the True Light gives light to, or, literally, casts light upon every man that cometh into the world. Their wickedness was manifested in the light of His purity and holiness, and so they charged Him with being in league with the prince of the demons. They tempted Him by asking for a sign from heaven: If You are what You claim to be, then do what Elijah did – command fire to come down from heaven. But our Lord never performed any miracle to gratify curiosity, but only to meet the needs of poor, suffering humanity. So He told them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? If what they insisted upon was true, then Satan was trying to destroy his own kingdom. The Lord Jesus said, You say I cast out demons in the name of Beelzebub; what about your own sons? Here are Peter, James, and John and the other apostles, who also cast out demons. You say I cast them out by the power of the devil, then you are saying this of your own sons.
When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. He that is not with Me is against Me: and he that gathereth not with Me scattereth. It is easy to see who the strong man is, even Satan himself, who has held mankind in bondage for centuries, yes, thousands of years; but when Jesus came into the world He bound the strong man. When Satan came to tempt Jesus in the wilderness our Lord met him every time with the Holy Scripture. He broke the power of Satan in the lives of people who had been his poor slaves. Now it becomes us to take sides with Him against Satan. He that is not with Me is against Me: and he that gathereth not with Me scattereth. You know what Jesus has done for you: He has delivered you from the power of sin. You know He has broken the chains of habit that bound you; but do you fully yield to Him? Have you taken your place in association with Him, owning Him before the world not only as your Saviour but as your Lord?
Next comes the parable of the unclean spirit to show the danger of professing outward allegiance to Him and having nothing in the heart. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest: and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first. Jesus likens the body and soul of a man to a house in which the evil spirit has dwelt. After the demon has been driven out, the house is empty, for the Spirit of God does not come into the man who has not accepted Christ. He pictures the demon as one going out into the wilderness seeking an abode, wandering through desolate places and finding no home. At last he says, I will return to my house from whence I came. When he returns he finds it swept and garnished. There is no one living in it. There may be no evil habits in the life, but Christ has not found lodgment in that heart; so the evil spirit says, I will take me seven other evil spirits, and we will take up our abode in him. Thus the last state of that man becomes worse than the first.
This has a special application to Israel. The unclean spirit of idolatry had been cast out of Israel, as a result of the Babylonian captivity. God sent them into Babylon to cure them of idolatry. Whatever else they failed in, they were never again an idolatrous nation. All down through the centuries since, Israel has maintained its confession, The Lord our God is One. The house was empty, swept and garnished when God sent His blessed Son to bring salvation to all who would trust Him. He was not received, so the religion of Israel has remained in the same empty condition ever since. The day is coming when the evil spirit of idolatry will return to the nation, with seven other spirits more evil than itself. In the great tribulation Israel will be given over to worse corruption than they have ever known before, when they accept the antichrist instead of the Christ of God. What a dangerous thing it is when the house has been delivered from evil habits and not given to Christ! Unless He does come in and take possession it is not enough to be freed from certain evil habits. We say, Nature abhors a vacuum; and it is just as true in the spiritual realm.
And it came to pass, as He spake these things, a certain woman of the company lifted up her voice, and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked. But He said, Yea rather, blessed are they that hear the word of God, and keep it. This womans cry meant, Blessed be Your mother; and Jesus immediately answered, Blessed, rather, are they that hear the Word of God and keep it. All down through the centuries there has been a tendency to put the mother in the place of the Saviour, to make Mary the mediator, giving her the place that belongs alone to Christ. There is one Mediator between God and men, the Man Christ Jesus. Our Lord would not for a moment have us adore His mother, blessed as she is; but He pronounces a special blessing on those who honor and obey the Word of God. May we take His messages to heart and walk in subjection to the Holy Scriptures, not substituting human tradition for His revealed will.
Fuente: Commentaries on the New Testament and Prophets
Chapter 71
The Kingdom Of God Is Come Upon You
The claims of Christ are the claims of the sovereign King. If you do not bow to him as your King, you have not received him as your Saviour. Whether you bow to him or not, he is still your King. We are all his subjects, some willingly, others unwillingly, some loyal, some rebel; but we are all his subjects. And, sooner or later, we will all bow to him. Bow to him now, and life eternal is yours. If you refuse to bow to him now, you will bow in the Day of Judgment; but eternal death will be your portion. May God give you grace now to bow. O kiss the Son, lest he be angry when his wrath is kindled!
The Kingdom of God is not something yet to come. It is here. It is present. The Kingdom of God is not carnal, but spiritual. It is among you. The Kingdom of God is not a temporary kingdom, but an eternal, everlasting kingdom.
Remember Context
In interpreting holy scripture, it is of utmost importance that we interpret every passage in its context. In this case, the context is strikingly instructive. Our Lord Jesus has just told us how sinners obtain Gods salvation in him. He said, Ask, and it shall be given you. That is the promise of God held before sinners throughout the Book (Rom 10:13; Mar 16:16; Act 16:31; Isa 45:22). The fact is, all who are lost, all who are without Christ, all who perish under the wrath of God do so because they stubbornly refuse to seek mercy through the merits of Christ, the sinners Substitute. There is none that seeketh after God! If you are yet without Christ, it is because you refuse to trust Christ.
Hope
Yet, there is hope for you. I have hope for lost sinners, because I know that though our Saviour waits to be gracious, his grace does not wait on the sinner. All lost sinners are like the man in our text, possessed of the devil and dumb, so dumb that they cannot and will not call upon the name of the Lord, except the Lord himself come, cast out the devil, set up his kingdom in them, loosen their tongues and cause them to call upon him by his sweet, omnipotent, irresistible grace (Psa 65:4).
The great miracle recorded in Luk 11:14-20 is intended to show us how lost sinners are compelled by almighty grace to call upon Christ in faith. He who promises that if we ask it shall be given unto us is he who destroys the power of Satan in us and causes us to call upon him for mercy.
He breaks the power of cancelled sin,
He sits the captive free,
He makes the lame to walk again,
And causes the blind to see.
Hear him, ye deaf! His praise, ye dumb!
Your loosened tongues employ!
Ye blind, behold your Saviour come,
And leap, ye lame for joy!
Satans Devices
Satans devices by which he seeks to destroy our souls are legion. We read here of a man possessed of a devil that was dumb. In other places, we see Satans imps described as unclean spirits. Sometimes they are violent. In other places they come as blind spirits, in other places as deaf spirits. Whatever the appearance, Satans devices are many; and they are always designed for destruction.
Do not imagine that because demonic possession is not so glaringly obvious and common today as it once was that the fiend of hell is less active or his designs less destructive. That is not the case. Men and women are still taken captive by Satan at his will. No doubt, some who read these lines are possessed of a dumb spirit, just like this poor soul. Are you like this man, possessed of a dumb spirit? Though you speak much, do you ever speak to God? Though you call upon many for many things, do you call upon the name of the Lord? If so, you do not call upon him because you have neither the will nor the ability to do so. You are spiritually deaf and spiritually dumb.
Thanks, eternal thanks be unto God, the Lord Jesus Christ still makes the dumb to speak. He who cast this demon out is still in the business of casting Satan out of the hearts of men! When the time of love has come for chosen, redeemed sinners, though Satan rules in the hearts of lost, dead sinners, the Lord Jesus binds the strong man, casts him out, spoils his house, takes all his armour, and establishes the dominion of grace in their hearts by the power and grace of his Spirit for the glory of God. Only Christ can raise the dead. Only Christ can give eyes to see the glory of God shining in his face. Only Christ can open the sinners ears to hear the glorious sound of his grace. Only Christ can give the tongue of supplication. But, blessed be his name, he can! Jesus Christ our Lord is mighty to save (Joh 12:32; Heb 7:25).
Wilful Unbelief
I want you to see that unbelief is a wilful, deliberate act. Unbelief is not something about which sinners are passive, for which they have no responsibility. Unbelief is the deliberate, wilful defiance of the rebel heart. Every rebel sinner is just exactly like the people described in this passage of holy scripture.
It could not be denied that the Lord Jesus had cast out a devil, that he had loosened the tongue of a man who could not speak before. Those who were present could not dispute the miracle. The work of grace was as glaring and obvious as the noonday sun. Still, they would not believe.
Some wondered and marvelled; but they would not believe! How many there are like them today! Many there are who marvel at electing love, stand in awe at divine predestination, wonder at the display of Gods saving grace, and are astonished by substitutionary redemption, who yet believe not!
Others sought to discredit the Lord Jesus, saying he cast out the devil by the devil. They could not deny the work. So they tried to discredit the Son of God.
Still others said, Show us a sign from heaven. Is that not amazing? Yet, it is ever the betrayal of rank unbelief in the hearts of men that demands a sign. Show us a sign is the cry of hell. The Jews require a sign. The Greeks seek after wisdom. But we preach Christ crucified, the power of God and the wisdom of God.
The fact is all unbelief is inexcusable. It is not adultery that will take a sinner to hell, but unbelief! It is not theft that will take the lost to hell, but unbelief! It is not drunkenness that takes people to hell, but unbelief! Unbelief is blameable. It is wilful. It is deliberate. Those who believe not believe not because they choose to believe not. If you read these lines and continue to believe not, you will forever die under the wrath of God (Joh 3:14-19; Joh 3:36; 1Jn 5:1; 1Jn 5:6-10).
Christs Divinity
There are several incidental, but divinely inspired, displays of our Saviours eternal divinity in this passage. We trust him who is both God and man in one glorious person. That man who died for us at Calvary is himself God the eternal Son. Because he is God, his obedience is of infinite worth. Because he is God, his death is of infinite merit. Because he is God, his grace is of infinite efficacy. Here are three great manifestations of our Saviours eternal divinity: his dominion over hell; devils obey him! His omniscience; he knew their thoughts! His marvellous grace; he made the dumb speak!
Family Strife
Our Lord Jesus here declares in a parable a word of warning that needs frequent repetition. It is a warning against needless strife.
But he, knowing their thoughts, said unto them, Every kingdom divided against itself[13] is brought to desolation; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges (Luk 11:17-19).
[13] Broken at the foundation.
Without question, our Master is here telling these rank, ridiculous rebels that their blasphemous assertions were as absurd as they were blasphemous. If Satan casts out Satan, his kingdom would soon fall. But there is a much needed lesson here for us. It is a lesson we are mournfully and sinfully slow to learn. Strife between brethren is both shameful and destructive. Civil strife destroys a nation. Domestic strife destroys families. And strife between brethren destroys local churches. Strife breaks the house at the foundation; and any house broken at the foundation will soon fall.
We cannot and must not compromise the gospel of the grace and glory of God in Christ. With regard to the gospel, all Gods people and all Gods servants see eye to eye (1Co 16:22; Gal 1:6-9; Gal 5:12; Php 3:18-19; 2Jn 1:9-11). But when it comes to matters that do not involve the gospel of Christ and the glory of God in Christ, in all matters of indifference we must cease from strife. There is no place in the house of God for petty quarrels and proud strife. The only remedy for this horrid evil is grace. O, may God teach us to be gracious! Let everyone who names the name of Christ be slow to anger, quick to forgive, anxious to serve, ready to make concessions, and hard to offend (Eph 4:17 to Eph 5:2).
A Confrontation
Our text ends with a confrontation. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you (Luk 11:20). The Lord Jesus Christ has, by the finger of God, cast out devils, both at Calvary by the power of his blood, crushing the serpents head, and in the saving operations of his omnipotent grace (Col 2:11-15). When King Jesus establishes his throne and his kingdom in the hearts of chosen, redeemed sinners, he makes saved sinners kings and priests unto God (Exo 19:6; 1Pe 2:5; 1Pe 2:9; Rev 1:6; Rev 5:10; Rev 20:6; Rev 22:5). Thus, the Kingdom of God has come and is now coming to sinners upon the earth.
Fuente: Discovering Christ In Selected Books of the Bible
Mat 9:32, Mat 9:33, Mat 12:22, Mat 12:23, Mar 7:32-37
Reciprocal: Isa 35:6 – the tongue Mar 9:17 – a dumb Mar 9:25 – thou
Fuente: The Treasury of Scripture Knowledge
THE EFFECT OF PERMITTED SIN
And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake.
Luk 11:14
The word here translated dumb, means, in its first use, blunt, obtuse; and so a blunted or lamed man in tongue. Mark the lesson enshrined in this little word. The power of speech was in that tongue, but that power was not presently available. The machinery of articulation was perfect, had once been used, but an intruding hand had grasped the driving-wheel, and the machinery was still. We are shown beyond all question
I. The man was under the possession of an intrusive force.The once invited guest had at length become the domineering tormentor. The once permitted suggestion had in course of time changed into the tyrant habit of a captive life. It is always so with permitted sin. The incarnation of the blessed God has greatly weakened the force of evil. And yet, is there not here an accurate picture of what is going on around us? Allowed sin always masters a man in time. The man may loathe his master, yet he obeys him; he may fear his master, yet still he does his hateful bidding.
II. The change wrought by the tempter is threefold; a blunted tongue, a defective hearing, a dulled mind. All these are implied in that one Greek word. The silencing process employed by Satan is a gradual processa slight impeding of the freedom of actiona little poison of sin which gently impedes the circulation of the spiritual life. So surely as the unused muscle or the long-bandaged limb loses strength, so does the impeded soul lose its power of communing with God, a neglected faculty becomes a withering faculty. A religion that becomes mechanical stops of itself.
III. What is the cure?The old heathen philosophy honestly confessed that it could find no cure. Plato, said Socrates, perhaps the gods can forgive deliberate sin, but I do not see how. In the life and death of Christ the Saviour the mystery is solved, and the cure is made plain. We can look up to Christ even when our spirits are most dull, even when our prayers are most heavy, even when the whole soul seems weighed down, oppressed, silenced by the sin in our nature. We can look up to Him when we begin to struggle for the mastery with the bad habit of a lifetime, with the coldness of years, with the carelessness of a long duration. We can bring ourselves before Him, relying on His words of faithful promise, Him that cometh to Me I will in no wise cast out.
Archdeacon Wilberforce.
Illustration
Do we suppose, because bodily possession by Satan is not so glaringly manifest as it once was, that the great enemy is less active in doing mischief than he used to be? If we think so we have much to learn. Do we suppose that there is no such thing as the influence of a dumb devil in the present day? If we do, we had better think again. What shall we say of those who never speak to God, who never use their tongues in prayer and praise, who never employ that organ, which is a mans glory, in the service of Him Who made it? What shall we say, in a word, of those who can speak to every one but God? What can we say but that Satan has despoiled them of the truest use of a tongue? What ought we to say but that they are possessed with a dumb devil? The prayerless man is dead while he lives. His members are rebels against the God Who made them. The dumb devil is not yet extinct.
Fuente: Church Pulpit Commentary
The Strong Man and the Stronger
Luk 11:14-26
INTRODUCTORY WORDS
The whole scope of this study is centered in the strength of the Stronger Man, superabounding over the strength of the strong man. That is, Satan is strong, but Christ is stronger. By way of introduction we suggest two things:
1. The might and power of Satan, the strong man. Michael was one of God’s chief angels, and yet, when contending with the devil about the body of Moses, he “durst not bring against him a railing accusation, but said, The Lord rebuke thee.” Among men we often hear Satan belittled. He is called the “old-scratch,” and the “bad-man,” and “old nick.” Little children are taught that they must look out or the “bad-man” will get them, as though they, themselves, in their own strength, could conquer him providing they were good. We know very well that if Michael needed to call upon God to meet Satan’s power, that it is folly for us to belittle him.
2. The supremacy of the might and power of Christ, the Stronger Man. If Satan were stronger than Christ, what hope have we? But, since Christ is stronger than Satan, we have no cause for fear. Our Lord has promised to lead us in the train of His triumph. We are made more than conquerors in Him. All through the ages Satan has sought in every way to overcome God and His Christ. He has not done this,-excepting in the wilderness temptation, or perhaps on the Cross,-by personal combat. He has wrought, rather, by strategy, against God’s creatures. He entered the Garden in order to deceive and to ensnare the first parents. He enticed Cain away from God and his need of atonement.
It is not difficult to trace the mark of the serpent through the ages. Sometimes it seems as though he was almost victor. He certainly has strewn the world with wreckage, but in spite of it all, there is a Stronger Man than he.
Christ met the devil in the wilderness and vanquished him, casting him back into the lair of his defeat. Christ met Satan throughout a three-year ministry and was always supreme. He cast out evil spirits; He laid low the power and prowess of the devil. Christ met Satan on the Cross and utterly spoiled him, triumphing over him. Christ met Satan, in His ascension, but passed up through principalities, and powers, and the world rulers of this present darkness, taking His seat at the right hand of God, far above them. Christ will Come Again and Satan will be bound. Finally, at the end of the thousand years, the Lord Jesus will cast Satan into the lake of fire for evermore.
I. THE SUPREMACY OF CHRIST OVER DEMONS (Luk 11:14)
The opening verse of our study reads: “And He was casting out a devil.” We do not know to what extent demons may possess men today. We do know that when Christ was on earth there were many who were demon-possessed, and there were many from whom He cast out demons. We have this thought-that if Christ were moving around in the midst of the masses today, there are many people who would be found to be demon-possessed. We remember how, on one occasion, a certain man tried to cast out demons. The evil spirit, however, said, “Jesus I know, and Paul I know; but who are ye?” Accordingly, it seems to us that the reason demons are not discerned in their ravages against the race is because there are but few saints who cause them fear.
This was a dumb man. No one, perhaps, would have dreamed that he was demon-possessed, and yet, when the demon was gone out, the dumb spake and the people wondered.
II. A CORRUPTING CHARGE (Luk 11:15-20)
When Jesus cast out the demon that was dumb, some said, “He casteth out devils through Beelzebub the chief of devils.” Jesus knew their thoughts and He said, “Every Kingdom divided against itself is brought to desolation; and a house divideth against a house falleth.” If Christ had been working under the authority and power of Satan, Satan would have been working against himself. This was a strange charge, therefore, which was made against the Son of God. Satan is too wise to spoil his own goods.
Jesus Christ also told these questioners that if He with the finger of God was casting out demons, no doubt the Kingdom of God was to come upon them. Think of it, the One who was able to deliver, was with them but they knew it not. They utterly failed to grasp the meaning of His miracles, and the mercy of His ministrations. He was there as the One who was able to deliver, but they charged Him as being Satan-sent and Satan-endued. In this they were coming grievously near that sin against the Holy Ghost for which there is no forgiveness. Let men beware lest they say that the work of the Spirit of God is the work of the devil. God forbid. This may be bordering on the unpardonable sin.
III. THE STRONG MAN ARMED (Luk 11:21)
We immediately recognize Satan as the strong man. We wonder if we can as readily recognize the armor wherewith he was armed, and the palace which he keeps?
If we would know the armor of the strong man, we should discover the methods by which he seeks to withstand the Lord, on the one hand, and with which he aggressively fights against the Lord, on the other hand.
We know the armor of the believer:-his head bears the helmet of salvation; he wears the breastplate of righteousness; his loins are girded with truth; his feet are shod with peace; he holds aloft the shield of faith, and sways the Sword of the Spirit.
Satan’s armor may be akin to these, but quite the opposite:-his head wears the breastplate of the negation of salvation; doubts, skepticism, denials of Christ, compose his helmet.
Satan’s breastplate may be a display of righteousness because he transforms himself into an angel of light, and his angels are ministers of unrighteousness. His righteousness is a standing rejection of the righteousness which is by faith, and of the need of the Blood.
Satan’s girdle is lies. He knows nothing of the proclamation of truth. He was a liar from the beginning. He is the father of lies. His chief asset is to deceive the whole world with a lie.
Satan’s feet are shod with the gospel of self-accomplishment. He knows nothing of the Gospel of peace in Christ. If Satan keeps his goods in peace, it is a false peace. He says peace, when there is no peace. The peace which Satan proclaims is a peace of death: it is the peace of one who is insensible to danger; the peace of an opiate.
Satan’s shield is a shield of unbelief. Against it he thinks that every dart of truth must fall. He denies that God is; he denies that Christ is the Son of God. Satan rejects the Virgin Birth; the Substitutionary Work of Calvary; Satan ridicules the literal, bodily Resurrection of Christ. He mocks the personal corporal and visible Return of Christ. Satan’s sword is the sword of the defamation of the Word of God. He wields the sword of Satanic wisdom; the sword of human scholarship moulded after the manner of his own genius. With error and negations of the truth of the inspired Word, he thinks to defame and destroy the authority of God. He indulges in false religions, based on the power of man, and glorying in the accomplishments of the flesh. He fights the faith under false statements put forth under the name of philosophy and science. This is the armor wherein he trusted.
IV. THE STRONG MAN’S PALACE AND GOODS (Luk 11:21)
Where is it that Satan is enshrined? What is his palace? So far as this study is concerned, the hearts of men are the palace where Satan dwells, and the endowments of men, their mind, their will, their affections, etc., are the goods which he keeps in peace.
We need not be amazed that Christ gives this conception of Satan’s palace. We who are saved, are indwelt by the Holy Spirit. We know how Christ said, “We will make Our abode with [you].” He and the Father both sup with us.
No marvel then if Satan may dwell within us. Of old he entered the serpent. The Bible distinctly says that Satan entered into Judas. Thus, in a sense, that is very real, the human life and heart is the palace that Satan keeps, and human lives with their endowments, are the goods which are his.
One other thing is worthy of note: Satan’s goods are kept in peace. We may have wondered why the unsaved, following diverse lusts, and held in Satan’s snares, are at peace, and yet, so it is. They think themselves secure; they know no fear; they are believing a lie; they are asleep under strong delusions; they are unconscious of their danger, because they are blinded to their real estate.
V. THE STRONGER THAN THE STRONG MAN (Luk 11:22)
1. The Strong man overcome. Jesus Christ said once, “The Spirit of the Lord is upon Me, because He hath anointed Me * * to preach deliverance to the captives, * * to set at liberty them that are bruised.”
Thank God we are not saved to be left dupes and slaves to Satan’s sway! Satan can no longer subdue and hold captive the one who has met the Stronger than the strong man. The man of Gadara who was driven of the devil; the woman who was bound of the devil and bent double, alike, were delivered.
2. The strong man’s armor taken away. When Christ comes in, Satan is robbed of his armor. The Christian finds himself truly set free. The darts of unbelief make no dent against his shield of faith. The slurs against the Blood make no inroads against his helmet of salvation. The devil, at every turn, finds the armor wherein he had trusted, useless, against a soul that is saved and satisfied in Christ.
Error fades away before the truth as shadows flee before the sun. Denials of Christ and His Deity, His Virgin Birth, His Vicarious Death, His Literal Resurrection, and Second Coming, succumb under the blessed indwelling realization of the Christ Himself.
3. The Stronger than the strong man dividing the spoils. Colossians reads: “Having spoiled principalities and powers, * * triumphing over them in it.” Our text reads that He “divideth his spoils.” The same blessed dividing of the spoils is set forth in Isa 53:12-“Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong.”
Christ seems to be saying to us, “My victory is yours.” All that My Cross accomplished is yours. My victory of death and hell is yours, for I hold in My hand the keys of death and hell. My ascension is yours-“because I live, ye shall live also.” Ye, too, shall ascend up through the clouds and be for ever with the Lord.
VI. A GREAT WARNING (Luk 11:23-25)
The Lord Jesus gives a very striking illustration of the one who. seeks deliverance from the strong man without seeking His presence and power.
1. He described the unclean spirit going out of the man. We do not have the reason for his going out, given. Perhaps the man himself had, in remorse for his evil ways, made the “palace” (the heart and life) too uncomfortable for the unclean spirit. The man may have “resolved,” or “signed the pledge.” He may even have sought the Master’s aid, and the spirit seeing Christ near had become affrighted and had gone away. Perhaps the man had sought the Lord’s aid, and the Lord had driven him out.
2. He described the unclean spirit going about and seeking rest. Demons evidently desire to be housed in human lives. They do not want to be disembodied. Leaving one life, they seek another.
3. He described the unclean spirit as returning and finding the house, where he had formerly dwelt, both swept and garnished. The man had been delivered from the demon, and, as a result, he had cleaned up his life. The man, however, had made one great and fatal mistake. He had, perhaps, been delivered by the Lord Jesus, but he had not kept tryst with Christ. That is, he had not gathered with Christ. He had gotten the unclean spirit out, but he had not taken the Stronger One in. He was, indeed, reformed, but not regenerated; he had done many things, but had omitted the supreme thing.
VII. THE LAST ESTATE WORSE THAN THE FIRST (Luk 11:26)
When the unclean spirit found his former house swept and garnished, but empty, he went and found seven other spirits worse than himself. Thus enforced, he pressed his barricade against the life of a man once demonized and then delivered. The eight demons forced their way into the life and he found himself altogether undone-worse than he had been formerly.
We do not have the picture here of a man who is saved and then goes back into sin and loses his salvation. We have just what Christ said, a life once indwelt by an unclean spirit and then delivered and reformed, but finally more terribly demonized.
Let us not press the lesson beyond the plain teaching. The teaching is this: It is fatal for a life to expect complete and full deliverance from demoniac possession apart from the presence of Christ. There is none other who can cope with the power of Satan, but Christ. None other than the Stronger than the strong man, is able to cast out the strong man in a final and effective deliverance.
AN ILLUSTRATION
Our only hope of victory over the strong man is in Christ.
He who met the tempter and vanquished him will surely care for us when we are tempted.
Can we not see the Lord in the upper room as He prayed for His own?
Dr. Len. G. Broughton says:
“I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil.” “I do not understand that this is so much a prayer for the keeping of their souls from final destruction. It seems to me that Jesus had already delivered Himself on that point. Back yonder in Solomon’s Porch, Jesus, in speaking of His mission, said: “I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My hand. My Father, which gave them Me, is greater than all; and no man is able to pluck them out of My Father’s hand.” I would not be dogmatic about this truth, and yet it does seem to me that this teaching lies at the very root of the deeper spiritual life. A soul once born from above is for ever passed beyond the destructive power of Satan. The life may be made a wreck, as is often the case, but I cannot believe that a soul once born, actually born again, is ever unborn. Such a thought so minifies God that I am not surprised that many people feel at liberty to trifle with Him. Jesus’ prayer here is that they may be kept from the evil. What a comforting thought this should be to poor tempted humanity! Beloved in Christ, there is no need that we should yield to temptation, pleading the weakness of the flesh. The prayer of Christ is a guarantee of a way of escape. Ours is to appropriate what He by His prayer has provided. Ours is to surrender, to look up, to receive the benefits of this prayer. By faith we overcome temptation. Oh, tempest-tossed soul, art thou tired, and what is thy weakness? Is it appetite? He is thy drink. Is it greed? He is thy wealth. Is it passion? He is the “chiefest among ten thousand,” the One “altogether lovely.” Whatever the temptation, let us not forget that Jesus Christ desires that we shall be kept from the evil. And not only does this desire have to do with us when we are tempted, but has to do with us before the tempter comes. It is ours to appropriate the prayer of Jesus to be delivered from the tempter. Rowland Hill, the grand old preacher, used to pray every morning, “Don’t let the devil tempt me to get mad today.” This was only appropriating the prayer that Jesus Himself is making.
Fuente: Neighbour’s Wells of Living Water
4
It was dumb means the devil had caused the person to be dumb, for after it was cast out the dumb spake. Being possessed with a devil did not affect all people alike, the reason for which is not given in the scripture.
Fuente: Combined Bible Commentary
THE connection between these verses and those which immediately precede them, is striking and instructive. In the preceding verses, our Lord Jesus Christ had been showing the power and importance of prayer. In the verses before us, he delivers a man from a dumb devil. The miracle is evidently intended to throw fresh light on the lesson. The same Savior who encourages us to pray, is the Savior who destroys Satan’s power over our members, and restores our tongues to their proper use.
Let us notice, firstly, in these verses, the variety of ways in which Satan exhibits his desire to injure man. We read of a dumb devil. Sometimes in the Gospel we are told of an “unclean” devil. Sometimes we are told of a raging and violent devil. Here we are told of one under whose influence the unhappy person possessed by him became “dumb.” Many are the devices of Satan. It is foolish to suppose that he always works in the same manner. One thing only is the common mark of all his operations,-he delights to inflict injury and do harm.
There is something very instructive in the case before us. Do we suppose, because bodily possession by Satan is not so glaringly manifest as it once was, that the great enemy is less active in doing mischief than he used to be?-If we think so we have much to learn.-Do we suppose that there is no such thing as the influence of a “dumb” devil in the present day? If we do, we had better think again.-What shall we say of those who never speak to God, who never use their tongues in prayer and praise, who never employ that organ which is a man’s “glory,” in the service of Him who made it? What shall we say, in a word, of those that can speak to every one but God?-What can we say but that Satan has despoiled them of the truest use of a tongue? What ought we to say but that they are possessed with a “dumb devil”? The prayerless man is dead while he lives. His members are rebels against the God who made them. The “dumb devil” is not yet extinct.
Let us watch and pray that we may never be given over to the influence of a dumb spirit. Thanks be to God, that same Jesus still lives, who can make the deaf to hear and the dumb to speak! To Him let us flee for help. In Him let us abide. It is not enough to avoid open profligacy, and to keep clear of glaring sins. It is not enough to be moral, and proper, and respectable in our lives. All this is negative goodness, and nothing more. Is there anything positive about our religion? Do we yield our members as instruments of righteousness to God? (Rom 6:13.) Having eyes, do we see God’s kingdom? Having ears, do we hear Christ’s voice? Having a tongue, do we use it for God’s praise? These are very serious inquiries. The number of persons who are deaf and dumb before God is far greater than many suppose.
Let us notice, secondly, in these verses, the amazing power of prejudice over the hearts of unconverted men. We read, that when our Lord cast out the dumb spirit, there were some who said, “He casteth out devils through Beelzebub, the chief of the devils.” They could not deny the miracle. They then refused to allow that it was wrought by divine power. The work before their eyes was plain and indisputable. They then attempted to discredit the character of Him who did it, and to blacken His reputation by saying that he was in league with the devil.
The state of mind here described is a most formidable disease, and one unhappily not uncommon. There are never wanting men who are determined to see no good in the servants of Christ, and to believe all manner of evil about them. Such men appear to throw aside their common sense. They refuse to listen to evidence, or to attend to plain arguments. They seem resolved to believe that whatever a Christian does must be wrong, and whatever he says must be false!-If he does right at any time, it must be from corrupt motives! If he speaks truth, it must be with sinister views! If he does good works, it is from interested reasons! If he casts out devils, it is through Beelzebub!-Such prejudiced men are to be found in many a congregation. They are the sorest trials of the ministers of Christ. No wonder that Paul said, “Pray that we may be delivered from unreasonable as well as wicked men.” (2Th 3:2.)
Let us strive to be of a fair, and honest, and candid spirit in our judgment of men and things in religion. Let us be ready to give up old and cherished opinions the moment that any one can show us a “more excellent way.” The honest and good heart is a great treasure. (Luk 8:15.) A prejudiced spirit is the very jaundice of the soul. It affects a man’s mental eyesight, and makes him see everything in an unnatural color. From such a spirit may we pray to be delivered!
Let us notice, lastly, in these verses, the great evil of religious divisions. This is a truth which our Lord impresses on us in the answer He gives to His prejudiced enemies. He shows the folly of their charge that He cast out devils by Beelzebub. He quotes the proverbial saying that “a house divided against itself falleth.” He infers the absurdity of the idea that Satan would cast out Satan, or the devil cast out his own agents. And in so doing, He teaches Christians a lesson which they have been mournfully slow to learn in every age of the church. That lesson is the sin and folly of needless divisions.
Religious divisions of some kind there must always be, so long as false doctrine prevails, and men will cleave to it. What communion can there be between light and darkness? How can two walk together except they be agreed? What unity can there be where there is not the unity of the Spirit? Division and separation from those who adhere to false and unscriptural doctrine is a duty and not a sin.
But there are divisions of a very different kind, which are deeply to be deplored. Such, for example, are divisions between men who agree on main points,-divisions about matters not needful to salvation,-divisions about forms and ceremonies, and ecclesiastical arrangements upon which Scripture is silent. Divisions of this kind are to be avoided and discouraged by all faithful Christians. The existence of them is a melancholy proof of the fallen state of man, and the corruption of his understanding as well as his will. They bring scandal on religion, and weakness on the church. “Every kingdom divided against itself is brought to desolation.”
What are the best remedies against needless divisions? A humble spirit, a readiness to make concessions, and an enlightened acquaintance with holy Scripture. We must learn to distinguish between things in religion which are essential, and things which are not essential-things which are needful to salvation, and things which are not needful,-things which are of first rate importance, and things which are of second rate importance. On the one class of things we must be stiff and unbending as the oak tree: “If any man preach any other Gospel than that which we have preached, let him be accursed.” (Gal 1:8.)-On the other we may be yielding and compliant as the willow, “I am made all things to all men, that I might by all means save some.” (1Co 9:22.) To draw such nice distinctions requires no small practical wisdom. But such wisdom is to be had for the asking. “If any man lack wisdom, let him ask of God.” (Jam 1:5.) When Christians keep up needless divisions they show themselves more foolish than Satan himself.
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Notes-
v14.-[It was dumb.] The expression here used should be noted and compared with the one which follows in the same verse, “the dumb spake.”-It was the devil which was dumb. It was the man who spake.-The words would have been more clearly rendered, “The dumb man spake.” The action of the evil spirit making the possessed man dumb, and the action of the man released from his power, should be carefully distinguished.
v15.-[Beelzebub.] The meaning of this name is said to be the “Lord of flies.” Beelzebub is mentioned as “the God of Ekron,” in 2Ki 1:3. For what reason so peculiar a name was given to the chief of the devils is a question which has never been fully settled. How great the plague of flies is in a hot country those who have travelled there have always mentioned.
v16.-[Sought of Him a sign.] Let it be noted that it is always one mark of a thoroughly unbelieving heart, to pretend to want more evidence of the truth of religion.
v17.-[Every kingdom divided…desolation.] It may be doubted whether our Lord’s words in this place are not meant to refer to the many intestine divisions and dissensions which prevailed among the Jews, even to the very day when Titus took Jerusalem. In this light the verse contained a solemn prophecy. It is notorious that the divisions of the Jews were one cause of the success of the Roman army.
v19.-[Your sons cast them out.] It is not agreed among commentators to whom our Lord refers in this expression, Bishop Jewel thinks that He refers to His own disciples, John, James, Peter, Andrew, and the rest, and calls them “sons of the Jews.” Others, however, think that He refers to certain persons among the Jews who had power to cast out devils, though they were not disciples of Christ. That there were such persons seems likely from Act 19:13.
[Shall they be your judges.] The meaning of this expression is, “They shall condemn your supposition that I cast out devils by Beelzebub, as unreasonable and absurd. They shall be witnesses that devils are not cast out by devils, but by the power of God.”
v20.-[The kingdom of God is come upon you.] The argument here appears to be this,-“If these miracles which I work are really worked by the finger of God, and I am clearly proved by them to be one sent from God, then, whether you will allow it or not, the times of Messiah have evidently arrived. The kingdom of God has come down upon you unawares, and these miracles are signs that it is so.”-This argument reduced the enemies of our Lord to a dilemma. Either they must deny that our Lord cast out devils,-this they could not do;-or else they must admit that their own sons cast out devils by the power of Beelzebub;-this they would not do.-The nature of the argument appears to show that when our Lord spake of “your sons casting out devils,” He could not have meant His own disciples.
Fuente: Ryle’s Expository Thoughts on the Gospels
Luk 11:14. And he was casting out. Indefinite as to time.
A dumb demon. The man was dumb; the dumb man spake.
Fuente: A Popular Commentary on the New Testament
Section 2. (Luk 11:14-54; Luk 12:1-59.)
Confirmation in view of opposition.
The provision of God for His people having been shown; we have now the opposition on the part of the enemy, who is moreover the prince of this world. Thus the world becomes a scene of strife just so much the more because the Prince of peace has come into it. The Lord prepares His disciples for this, warning and confirming them, and setting them in view of His coming again, when winds and waves shall cease. A great deal in all this part is similar to what we have had before, -especially in Matthew; so that we shall notice it more briefly.
1. (1) The substance of what is here we find in Mat 12:22-30. The man out of whom the demon is cast is there said to have been blind as well as dumb; and the multitudes ask, “Is this the Son of David?” But there is only wonder, and not conviction; and others refer the power over demons (which they cannot deny) to Beelzebul the prince of the demons. The Lord, addressing Himself to them, shows them that He has read their thoughts, and refutes them by the argument that then Satan would be against himself. But if this were the finger of God, then it was the Kingdom of God that had come upon them.
(2) The result in this case was the spoiling of Satan, whom it required power greater than his own to dispossess. And for Himself the Lord declares that He accepted no compromise, and allowed no indifference on the part of any to Him. It was simply for or against; and he that gathered not with Him was only scattering.
(3) But indeed there might be the case in which Satan had not been expelled, but merely left his house empty, to return when he pleased. As the Lord applies it in Matthew, it was indeed their own. Nationally they had reformed from their once constant idolatry, and were now swept clean and adorned, but hollow-hearted. God was not enshrined among them, as their empty temple witnessed. Satan then could come back, and bring with the old spirit of idolatry an intensity of wickedness never before known. The Lord does not say, as in Matthew, that it would be so with them; and the word is left for wider application.
2. We have now the competence of the testimony given asserted, and the reason assigned for its failure with them, in the lack of the spirit of obedience, the want of singleness of eye.
(1) A woman in the crowd that was listening to Him lifted up her voice, and said, “Blessed is the womb that bare Thee, and the breasts that Thou hast sucked.” And He answers, “Yea, rather” -so it is, indeed, but there is a greater blessedness -“blessed are they who hear the word of God, and keep it.”
It was in fact the central feature of Israel’s condition; that with professed reverence for the word of God, they had crusted it over with their traditions, their “unwritten law,” which they exalted above it, and so made it of no effect, as the Lord told them. This is a condition of things which, as we know, has once more come about in the history of the professing Church, human nature manifesting itself similarly in all generations. It is striking, and shows the prophetic character of Scripture, that the Lord here takes occasion by the woman’s words, to guard against an error which has assumed of late, in that body which has, more than any other, adopted and developed the traditionalism of the Jews, the most colossal proportions. Romanism has exalted the mother of our Lord above all creatures, and into a perilous nearness to Deity itself. In its cruder forms it would, by virtue of this human relationship to Him, exalt her in some sense above Him to whom she owes this exaltation. The Lord declares here the blessedness of the spiritual tie above the natural, and most distinctly characterizes this blessedness as that of those who “hear the word of God and keep it;” which Rome, as far as lies in her, will not permit. Good reason she has, surely, not to permit it.
(2) The last incident is recorded by Luke alone; what follows is in Matthew also, with some difference. In it He contrasts the spirit of the very heathen at Nineveh, and that of the Arabian queen of Solomon’s days, with the people then around Him. A greater than Jonah was then among them, and as Jonah had been a sign to the Ninevites so would He be in His death and resurrection a greater sign; but they would not repent. Nor could a wiser than Solomon attract them with His wisdom.
(3) Not signs were wanting, but the heart to interpret them. God had not done what man would not do: He had not lighted a lamp to hide it from men’s eyes, but that all might see and rejoice in the light. But whatever the light might be outside, the light that illumined the man within was his eye: his eye must be single, without any veil there, or the light outside would not light the lamp that could alone be light to him. But the testimony given was not insufficient. If the light within them was not darkness, they would walk in the full brightness of the illuminating lamp.
3. The Pharisees and lawyers are now put in the light, and searched out by it: an exposure, indeed, scathingly severe, and which rouses them to the utmost. The denunciation so closely resembles that in Mat 23:1-39, which took place at a later time, that Van Oosterzee* supposes that Luke has, in fact, borrowed from this, and interpolated what was actually now said with it. But besides the natural difficulty of accepting what we should certainly object to in an ordinary historian; there is no part of what is here that we might not imagine to be borrowed; to be sure, with some changes. If we confine ourselves to the unchanged parts, these can only be found in vers. 43 and 52: too small a debt to be worth while to incur. On the other hand, that Matthew borrowed from Luke of what was uttered at this time has similar difficulty, and is rejected by Van Oosterzee himself.
{*In Lange’s Commentary.}
Why may we not accept it as the truth that the Lord in His final judgment of Pharisaism repeated much of what He had said at the earlier time recorded by Luke? Why may He not, at the end of His ministry in Israel, have deliberately reaffirmed His former judgment of those scribes and Pharisees whose characters were so well marked? a double testimony suited to the solemnity of it.
(1) To the Pharisee the Lord’s words denounce the self-righteousness which was their prominent characteristic. This failed in its externalism, as if God had made the body, not the soul; -the form, but not breathed the spirit into it. Instead of the excessive scrupulosity which this engendered, let them only be ready to impart to the necessities of others, and all else would be clean to them.
Then their scrupulosity in these minutiae -tithes of mint and rue and every kind of herb -went with the great defects in things of great account, as judgment and the love of God.
With this, self-exaltation; which made them love the chief seat and public greeting.
While the hypocritical smooth outside, with the defilement underneath, made them like graves which rendered men unclean, without their being aware of them.
(2) The doctors of the law He rebukes for their well-known laying on of intolerable burdens (see p. 215), which they would not even put forth a finger to remove. They built also the sepulchres of the prophets whom their fathers had killed, and honored those whose living voices disturbed men’s consciences no longer. Tested by new prophets, they would act as their fathers did, and bring upon themselves the gathering vengeance for all righteous blood from the beginning. Again, as professors of knowledge, they had taken away the very key of it, and, not entering in by it themselves, had only hindered those who were ready to enter.
4. What has been said with regard to the connection of the address to the Pharisees and lawyers with Mat 23:1-39 may be and has been said as to the connection of the present chapter with the tenth and other parts of Matthew. That Luke does not always preserve the order of time or the historical connection of events or words may be freely admitted, nor does he here give as definitely as in the last case the time or times of these sayings of the Lord. After the most searching investigation that we can give to such matters, Van Oosterzee allows that definite certainty will, probably, be impossible. If it could be, we would have to ask, would there be any particular profit in such knowledge? It is hard to imagine what. We have the Gospels in the form the Spirit of God has been pleased to give them, and shall surely find divine wisdom in this as elsewhere in Scripture. When it leads commentators to talk of “heterogeneous elements of discourse,” we can realize the dangers of too much theorizing in things unknown. We shall do well to take it as we find it, assured that none can mend what needs no mending, and that “to this man will I look,” saith the Lord, “even to him that is lowly and of a contrite spirit, and that trembleth at My word” (Isa 66:2).
In that which is now before us disciples are addressed, in view of such a condition of things as what has gone before implies. The multitudes are crowding after Him, so that they tread one upon another, and it was at just such times that the Lord’s warning voice was almost certain to be heard, to break the spell of that seductive influence which apparent popularity was so apt to exert over the minds of His real followers. The multitudes were under the sway of the Pharisees, as we know, and their pretentious religiousness helped to maintain them in this place. The Lord warns them against “the leaven of the Pharisees, which is hypocrisy,” and puts them in the light of that coming day when all disguise will be stripped off, and what may have been spoken in privacy in the chamber will be proclaimed openly as on the house-tops.
But fear in the presence of the multitude might be as potent a governing principle as the love of power or applause. He exhorts them, therefore, not to be afraid of those whose power was confined at most to the body and the present life, but to fear Him who could not only kill the body, but cast afterwards into hell.
Then He reminds them of His care and tenderness, with whom not a sparrow is forgotten, and who numbers the hairs of their head. They need not fear, who were more to God than many sparrows.
Then He calls for confession of Himself before men, and they would be confessed by Him before the angels of God; but those who denied Him before men must look to be denied also before the angels. Yet a word spoken against the Son of man should be forgiven, but blasphemy against the Holy Spirit -as in the malevolent imputing of power that they could not deny to Satan, -that would not be forgiven. It was the sign of malignant enmity to God manifested openly as God.
On the other hand, in the presence of accusers and judges they were to expect the Spirit of God to give them a mouth and wisdom: they needed no anxiety with regard to that.
Evidently, the theme in all this is a world that they must neither court nor fear, but before which Christ must be held up, with the Spirit of Christ to hold up those who did this.
5. (1) He goes on to speak of those to whom the world was all: not persecutors necessarily, but quietly enjoying it; God and the life beyond forgotten. He pictures such an one making his count of long prosperity and suddenly turned out of it into the presence of Him he had made no account of, and leaving all he valued here to whom he knew not. Folly indeed, but how common a folly! the independence of a nature fallen away from God.
(2) On the other hand, the dependence of faith is the remedy for all care, in the consciousness of the care of Him whose presence and power all creation testifies. Seeking His Kingdom -the maintenance of His authority over what was but His own; and whom they could call, “Father,” -the men of faith with their hearts in the unseen; would find the good of all else ministered to them.
All this is simple to us, thank God. We have listened to such words from childhood, and they are not difficult to apprehend, whether or not we have drunk in their blessedness.
6. The Lord carries us on to what is the limit of the life of faith; not death, but His own coming. Death might come, of course, but we must not, and cannot, confound, in such words as we have here, one thing with the other. The whole thought is different, the blessing of the whole Church, and of the earth, and the glory of Christ Himself being connected with His coming. It is not that we know either when He will come; for the injunction to watch implies the reverse of this. “Watch; for ye know not what hour your Lord doth come.”
(1) First of all, we have the assurance which permits the heart to go out freely after this. The gift of the Kingdom is assured to us as the Father’s good pleasure; and this gift qualifies for giving, which, in fact, is but laying up treasure in it. There no possibility can be, of change or loss; and one’s treasure being there, fixes the heart there also. (See p. 93 seq. notes.)
(2) The loins are to be girt up in readiness for removing, and the lamps burning, for it is night while Christ is absent. The whole attitude is governed by the fact that at any time He may return: His servants are to be as those waiting for their lord, when he shall return on occasion of the wedding, that when he cometh and knocketh they may immediately open to him. The common rendering here (“from the wedding”) raises a difficulty unnecessarily: for all other passages represent the wedding as following the coming of the Lord, not preceding it, and it would only be possible to say either that the passage here applied to Jewish saints after the heavenly ones were already united to the Lord (Rev 19:7); or that the figure was only in loose application to the facts. The last is not to be thought of: why introduce a difficulty so easy to be avoided? The former seems contrary to what is here; for we have seen that since the transfiguration the heavenly things have been more opening to us. Hence it is preferable to translate “on occasion of the wedding,” which, while quite justifiable, removes every difficulty.
The blessing of those found in this expectant service is great indeed. The heart of Him who was amongst us “as one that serveth” is called forth in response; He will gird Himself, and make them sit down to meat, and will come forth and serve them. Blessed be His Name, He is the same in heaven as He was on earth. How easy should service be to Him!
“‘Whether He come in the second watch, or come in the third watch, blessed are those servants.” “The Romans divided the night,” says Van Oosterzee, “into four night-watches, a division which the Jews had accepted from them. The opinion is entirely without ground that the Saviour here followed another division into only three night-watches. He says nothing of the fourth, simply for the reason that the disciples, from that, should note that His return was by no means to be expected as late as possible; even as He does not name the first, because it would weaken the whole representation of the watchful servants. The Parousia does not come so quickly as impatience, nor yet so late as carelessness supposes, but in the very middle of the night, when the temptation to fall asleep is great and therefore must be most vigorously combated. It may even tarry longer than the servants think; but, grant that it should not take place even till the third, or should come even in the second watch of the night, whosoever perseveres faithfully at his post shall in no wise lose his reward.”
The Lord has a word on the other side, where the servant has somehow become “the master of the house,” and the coming of the Son of man like the unwelcome visit of a thief. It would be needful for such to remember that the thief does not come at an hour expected, or perhaps the house would not have been dug through. “If he had known” only presses the fact that he does not know.
(3) Peter asks whether this parable is limited to the twelve, or applies to all. The Lord answers, not directly, but by giving, on the one side and on the other, the portion of the faithful and of the unfaithful steward. Responsibility attaches wherever there is trust; and proportionate to the reward of faithfulness is the recompense of unfaithfulness. The parables here, if we may call them such, are almost word for word those at the end of the twenty-fourth chapter of Matthew; yet seem to have been given at another time, and the repetition of specially important lessons may surely have had its purpose in imprinting them the more on the minds of the disciples. (See p. 232, notes.)
(4) The only difference in the parable of the unfaithful servant is that instead of eating and drinking with the drunken; he is himself drunken; and the association with others is omitted. His portion is said also to be “with the unbelievers,” as in Matthew “with the hypocrites.”
(5) There is added here, as not in Matthew, the statement as to the gradation of penalty according to the measure of knowledge of his lord’s will on the part of the servant. On the other hand, the want of knowledge, since it was capable of being obtained, does not secure the offender. Indeed the smiting of fellow-servants and the drinking until drunken could not be excused after that manner. The common conscience of men is sufficient to condemn the grossness of what is often done by professing Christians without apparent check from their religion.
7. The Lord closes now with putting the purpose of God in connection with its present effects among men. These in fact were very different. The Prince of peace had brought a sword. Israel, so long identified with the revelation of God to men, -from which salvation was to come for men, -was nevertheless to be set aside. Yet His purposes moved on; spite of all this, to their accomplishment, and the signs were already in the world, though they might be blind to them.
(1) Christ had come to cast fire upon earth. The holiness of God was to be manifested; nay, already the effects of it were showing themselves: the fire was being kindled among men. The grace in which it was displayed did not alter this, for grace in no wise means tolerance of sin. Alas, men could little bear the exposure of it: “The world hateth Me,” said the divine Speaker here, “because I testify of it that its works are evil” (Joh 7:7). Thus the fire that would have purified, consumed.
And of Him holiness required the baptism of suffering that was before Him, before His full heart, otherwise straitened, could be poured out as He longed to pour it out. He Himself must satisfy this necessity of the divine nature. Thus on God’s part there should be no hindrance to fullest blessing. According to the significance of baptism, these sufferings would put Him into a new place with God, a place of sanctification on account of His people (Joh 17:19), through which they would find a new and blessed place in Him.
(2) But what would be the result of this as to men at large? Peace among men, in the union of heart with heart in the acceptance of it? No; but everywhere division, and among the most intimate relations of life; a man’s foes would be those of his own household. “The world would no more endure faith in the Saviour than it did the Saviour Himself, who was faith’s object, and whom it confessed. It is well to note how the presence of the Saviour draws out the evil of the human heart. The state described here is in Micah, the description of the most dreadful state of evil conceivable (Mic 7:1-7).” (Synopsis.)
(3) Yet God had not left them without witness, plainly to be read as the face of the heavens which they were so skilful in discerning. It was hypocrisy to pretend they had not what only their unwillingness to see rendered obscure. Conscience only was needed, the discernment of what was right. The signs given of God are of moral character, and the right is what appeals to every man; yet the appeal may be none the less in vain.
(4) Israel had thus failed as the witness of God on earth. Their own law had pronounced upon them; Moses, in whom they trusted, was but their accuser; while they were refusing Him through whom they might have been reconciled to him. The Lord utters still His warning, but with the consciousness in His heart that their doom was at hand.
Fuente: Grant’s Numerical Bible Notes and Commentary
A relation is here given of a famous miracle wrought by our Saviour in casting a devil out of a possessed man. It is called a dumb devil, because of the effect upon the poor possessed person in restraining the use of his tongue.
Learn here, 1. That among the many calamities which sin has rendered human nature liable and obnoxious to, this is one, to be bodily possessed by Satan.
Observe, 2. That one demonstration of Christ’s divine power, and a convictive evidence of his being truly and really God, was his casting out devils by the word of his power.
Observe, 3. What a sad and contrary effect this miracle had upon the wicked Pharisees, through their own own blindness, obstinacy, and malice: instead of magnifying his divine power, they maliciously accuse him for holding a correspondence with the devil, and acting by a power derived from him; as If Satan should lend our Saviour a power against himself, and that for the destruction of his own kingdom. Lord, how dangerous is a willful opposition against the truth! It provokes the Almighty to deliver persons up to the most unreasonable infidelity, and obstinate obduracy.
Observe, 4. Our Saviour knowing their thoughts, makes a just apology for himself, by showing how improbable and unlikely, how unreasonable and absurd, it is once to imagine or suppose that Satan should cast out himself, and any ways seek to oppose or destroy his own kingdom. Now, if I have received (says Christ) my power from Satan, for casting out Satan, then is the devil like a family divided within itself, and like a kingdom against itself, which can never stand, but must be brought to destruction.
Observe, lastly, our Saviour tells the Pharisees, that they might with as much reason attribute all other miracles to the power of the devil, as those wrought by himself; for there were certain Jews among them that cast out devils in the name of the God of Abraham, Isaac, and Jacob. Now our Saviour asks them by what power these their children cast them out? They acknowledged that what they did was by the power of God, and there was no cause but their malice, why they should not acknowledge that what he did was by the same power; If I by Beelzebub cast out devils, by whom do your sons cast them out? But if I with the finger of God cast them out, no doubt the kingdom of God is come upon you; that is, the long expected kingdom of the Messiah is certainly come, and I having wrought these miracles by my own power, is a demonstrative proof that I am the promised Messiah.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 11:14-23. And he was casting out a devil See on Mat 9:32-34; and Mat 12:22-23. Some said, He casteth out devils through Beelzebub These he answers, Luk 11:17. Others, to try whether it were so or not, sought a sign from heaven These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. See this whole paragraph explained, on Mat 12:25-30. A house divided against a house That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you Unawares, unexpectedly; so the expression, , implies. When a strong man armed Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7. The Blasphemy of the Pharisees: Luk 11:14-36.
We have already observed (see on Luk 6:11) how remarkably coincident in time are the accusations called forth in Galilee by the healings on the Sabbath, and those which are raised about the same period at Jerusalem by the healing of the impotent man (John 5). There is a similar correspondence between the yet graver accusation of complicity with Beelzebub, raised against Jesus on the occasion of His healing demoniacs, and the charge brought against Him at Jerusalem at the feasts of Tabernacles and of the Dedication: Thou art a Samaritan, and hast a devil! (Joh 8:48); He hath a devil, and is mad! (Luk 10:20). Matthew (Matthew 12) and Mark (Mark 3) place this accusation and the answer of Jesus much earlier, in the first part of the Galilean ministry. The accusation may and must have often been repeated. The comparison of John would tell in favour of Luke’s narrative. Two sayings which proceeded from the crowd give rise to the following discourse: the accusation of complicity with Beelzebub (Luk 11:15), and the demand for a sign from heaven (Luk 11:16). It might seem at first sight that these are two sayings simply placed in juxtaposition; but it is not so. The second is intended to offer Jesus the means of clearing Himself of the terrible charge involved in the first: Work a miracle in the heavens, that sphere which is exclusively divine, and we shall then acknowledge that it is God who acts through thee, and not Satan. This demand in appearance proceeds from a disposition favourable to Jesus; but as those who address Him reckon on His powerlessness to meet the demand, the result of the test, in their view, will be a condemnation without appeal. Those last are therefore in reality the worst intentioned, and it is in that light that Luke’s text represents them. Matthew isolates the two questions, and simply puts in juxtaposition the two discourses which reply to them (Luk 12:22 et seq., 38 et seq.); thus the significant connection which we have just indicated disappears. It is difficult to understand how Holtzmann and other moderns can see nothing in this relation established by Luke, but a specimen of his [arbitrary] manner of joining together pieces which were detached in the Logia ().
This piece includes: 1 st. A statement of the facts which gave rise to the two following discourses (Luk 11:14-16); 2 d. The first discourse in reply to the accusation of Luk 11:15 (Luk 11:17-26); 3 d. An episode showing the deep impression produced on the people by this discourse (Luk 11:27-28); 4 th. The second discourse in reply to the challenge thrown out to Jesus, Luk 11:16 (Luk 11:29-36).
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
XLVIII.
BLASPHEMOUS ACCUSATIONS OF THE JEWS.
(Galilee.)
aMATT. XII. 22-37; bMARK III. 19-30; cLUKE XI. 14-23.
b19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion– Mar 2:1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went out to lay hold on him: for they said, He is beside himself. [These friends were his brothers and his mother, as appears from Mar 3:31, Mar 3:32. They probably came from Nazareth. To understand their feelings, we must bear in mind their want of [298] faith. See Joh 7:3-9. They regarded Jesus as carried away by his religious enthusiasm ( Act 26:24, 2Co 5:13), and thought that he acted with reckless regard for his personal safety. They foresaw the conflict with the military authorities and the religious leaders into which the present course of Jesus was leading, and were satisfied that the case called for their interference. Despite her knowledge as to Jesus, Mary sympathized with her sons in this movement, and feared for the safety of Jesus.] a22 Then was brought unto him one possessed with a demon, blind and dumb: {c14 And he was casting out a demon that was dumb.} aand he healed him, insomuch that cit came to pass, when the demon was gone out, athe dumb man spake and saw. [The man was brought because he could not come alone. While Luke does not mention the blindness, the similarity of the narratives makes it most likely that he is describing the same circumstances as Matthew and Mark, so we have combined the three accounts.] 23 And all the multitudes cmarvelled. awere amazed, and said, Can this be the son of David? [It was a time for amazement, for Jesus had performed a triple if not a quadruple miracle, restoring liberty, hearing and sight, and granting the power of speech. It wakened the hope that Jesus might be the Messiah, the son of David, but their hope is expressed in the most cautious manner, not only being stated as a question, but as a question which expects a negative answer. The question, however, was well calculated to arouse the envious opposition of the Pharisees.] c15 But some of them said [that is, some of the multitude. Who these “some” were is revealed by Matthew and Mark, thus:], a24 But when the Pharisees heard it, they b22 and the scribes that came down from Jerusalem said, aThis man doth not cast out demons, but by Beelzebub the prince of the demons. bHe hath Beelzebub, and, By the prince of the demons casteth he out the demons. [Beelzebub is a corruption of Baalzebub, the god of the fly. There was a tendency among the heathen to name [299] their gods after the pests which they were supposed to avert. Thus Zeus was called Apomuios (Averter of flies), and Apollo Ipuktonos (Slayer of vermin). How Beelzebub became identified with Satan in the Jewish mind is not known. In opposing the influence of Jesus and corrupting the public mind, these Pharisees showed a cunning worthy of the cultivated atmosphere, the seat of learning whence they came. Being unable to deny that a miracle was wrought (for Celsus in the second century is the first recorded person who had the temerity to do such a thing), they sought to so explain it as to reverse its potency, making it an evidence of diabolical rather than divine power. Their explanation was cleverly plausible, for there were at least two powers by which demons might be cast out, as both were invisible, it might appear impossible to decide whether it was done in this instance by the power of God or of Satan. It was an explanation very difficult to disprove, and Jesus himself considered it worthy of the very thorough reply which follows.] c16 And others, trying him, sought of him a sign from heaven. [These probably felt that the criticisms of the Pharisees were unjust, and wished that Jesus might put them to silence by showing some great sign, such as the pillar of cloud which sanctioned the guidance of Moses, or the descending fire which vindicated Elijah.] b23 And he called them unto him [thus singling out his accusers], a25 And {c17 But} aknowing their thoughts he said unto them, bin parables [We shall find that Jesus later replied to those who sought a sign. He here answers his accusers in a fourfold argument. First argument:], How can Satan cast out Satan? aEvery kingdom divided against itself is brought to desolation; and every city or house [family] divided against itself shall not stand: b24 And if a kingdom be divided against itself, that kingdom cannot stand. cA house divided against a house falleth. {b25 And if a house be divided against itself, that house will not be able to stand.} a26 And if Satan cast out Satan, he is divided against himself; c18 And if Satan also is [300] divided against himself, ahow then shall his kingdom stand? b26 And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end. cbecause ye say that I cast out demons by Beelzebub. [The explanation given by the Pharisees represented Satan as divided against himself; robbing himself of his greatest achievement; namely, his triumph over the souls and bodies of men. Jesus argues, not that Satan could not do this, but that he would not, and that therefore the explanation which supposes him to do it is absurd. We should note that Jesus here definitely recognizes two important truths: 1. That the powers of evil are organized into a kingdom with a head ( Mat 13:29, Mat 25:41, Mar 4:15, Luk 22:31). 2. That division tends to destruction. His argument therefore, “constitutes an incidental but strong argument against sectarianism. See 1Co 1:13” (Abbott). Second argument:] 19 And if I by Beelzebub cast out demons, by whom do your sons cast them out? Therefore shall they be your judges. [The sons of the Pharisees were not their children, but their disciples ( 2Ki 2:3, Act 19:13, Act 19:14). Josephus mentions these exorcists (Ant. viii. 2, 5, and Wars vii. 6, 3), and there is abundant mention of them in later rabbinical books. Our Lord’s reference to them was merely for the purpose of presenting an argumentum ad hominem, and in no way implies that they exercised any real power over the demons; nor could they have done so in any marked degree, else the similar work of Christ would not have created such an astonishment. The argument therefore is this, I have already shown you that it is against reason that Satan cast out Satan; I now show you that it is against experience. The only instances of dispossession which you can cite are those of your own disciples. Do they act by the power of Satan? They therefore shall be your judges as to whether you have spoken rightly in saying that Satan casts out Satan. Third argument:] 20 But if I with the finger {aby the Spirit} of God cast out demons, then is the kingdom of God come upon you. [The finger of God signifies the power of God [301] ( Exo 8:19, Exo 31:18, Psa 8:3). [Jesus exercised this power in unison with the Spirit of God. Jesus here draws a conclusion from the two arguments presented. Since he does not cast out by Satan, he must cast out by the power of God, and therefore his actions demonstrated the potential arrival of the kingdom of God. The occasional accidental deliverance of exorcists might be evidence of the flow and ebb of a spiritual battle, but the steady, daily conquests of Christ over the powers of evil presented to the people the triumphant progress of an invading kingdom. It is an argument against the idea that there was a collusion between Christ and Satan. Fourth argument:] c21 When the strong man fully armed guardeth his own court, his goods are in peace: 22 but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armor wherein he trusted, and divided his spoils. b27 But no one can {a29 Or how can one} enter into the house of the strong man, and spoil his goods, except he first bind the strong man? and then will he spoil his house. [Satan is the strong man, his house the body of the demoniac, and his goods the evil spirit within the man. Jesus had entered his house, and robbed him of his goods; and this proved that, instead of being in league with Satan, he had overpowered Satan. Thus Jesus put to shame the Pharisees, and caused the divinity of his miracle to stand out in clearer light than ever. The power of Jesus to dispossess the demon was one of his most convincing credentials, and its meaning now stood forth in its true light.] 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. [Jesus here addresses the bystanders. In the spiritual conflict between Jesus and Satan, neutrality is impossible. There are only two kingdoms, and every soul is either in one or the other, for there is no third. Hence one who fought Satan in the name of Christ was for Christ ( Luk 9:50). In the figure of gathering and scattering, the people are compared to a flock of sheep which Jesus would gather into the fold, but which Satan and all who aid him (such as the Pharisees) would [302] scatter and destroy.] b28 Verily a31 Therefore I say unto you, Every sins and blasphemy {ball their sins} shall be forgiven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme [Jesus here explains to the Pharisees the awful meaning of their enmity. Blasphemy is any kind of injurious speech. It is the worst form of sin, as we see by this passage. This does not declare that every man shall be forgiven all his sins, but that all kinds of sin committed by various men shall be forgiven. The forgiveness is universal as to the sin, not as to the men]: abut the blasphemy against the Spirit shall not be forgiven. 32 And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak {bblaspheme} against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin: ait shall not be forgiven him, neither in this world, nor in that which is to come. b30 because they said, He hath an unclean spirit. [Blasphemy against the Son may be a temporary sin, for the one who commits it may be subsequently convinced of his error by the testimony of the Holy Spirit and become a believer ( 1Ti 1:13). But blasphemy against the Holy Spirit is in its nature an eternal sin, for if one rejects the evidence given by the Holy Spirit and ascribes it to Satan, he rejects the only evidence upon which faith can be based; and without faith there is no forgiveness. The difference in the two sins is therefore in no way due to any difference in the Son and Spirit as to their degrees of sanctity or holiness. The punishment is naturally eternal because the sin is perpetual. The mention of the two worlds is, “just an extended way of saying ‘never'” (Morison). Some assert that the Jews would not know what Jesus meant by the Holy Spirit, but the point is not so well taken. See Exo 31:3, Num 11:26, 1Sa 10:10, 1Sa 19:20; Psa 139:7, Psa 143:10, Isa 48:16, Eze 11:24. We see by Mark’s statement that blasphemy against the Spirit consisted in saying that Jesus had an unclean spirit, that his works were due to Satanic influence, and hence wrought to [303] accomplish Satanic ends. We can not call God Satan, nor the Holy Spirit a demon, until our state of sin has passed beyond all hope of reform. One can not confound the two kingdoms of good and evil unless he does so maliciously and willfully.] a33 Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit. [The meaning and connection are: “Be honest for once; represent the tree as good, and its fruit as good, or the tree as evil, and its fruit as evil; either say that I am evil, and that my works are evil, or, if you admit that my works are good, admit that I am good also and not in league with Beelzebub”–Carr.] 34 Ye offspring of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. [Realizing the hopelessness of this attempt to get an honest judgment out of dishonest hearts, Jesus plainly informs them as to the condition of their hearts. Their very souls were full of poison like vipers. Their sin lay not in their words, but in a condition of heart which made such words possible. The heart being as it was, the words could not be otherwise. “What is in the well will be in the bucket”–Trapp.] 35 The good man out of his good treasure bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. [We have here a summary of the contrast given in the Mat 12:33, Mat 12:34. The good heart of Jesus brought forth its goodness, as the evil hearts of the Pharisees brought forth their evil.] 36 And I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned. [It may have seemed to some that Jesus denounced too severely a saying which the Pharisees had hastily and lightly uttered. But it is the word inconsiderately spoken which betrays the true state of the heart. The hypocrite can talk like an angel if he be put on notice that his words are heard. Jesus here makes words the basis of the judgment of God. Elsewhere [304] we find it is works ( Rom 2:6, 2Co 5:10), and again we find it is faith ( Rom 3:28). There is no confusion here. The judgment in its finality must be based upon our character. Our faith forms our character, and our words and works are indices by which we may determine what manner of character it is.]
[FFG 298-305]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
THE UNPARDONABLE SIN (BLASPHEMY AGAINST THE HOLY GHOST)
Mar 3:20-30; Mat 12:22-37; & Luk 11:14-23. Mark: And they come into the house; and again a multitude comes together, so that they are not able even to eat bread. And those who were along with Him came out to arrest Him; for they continued to say, That He is beside Himself. Their common charge against Jesus was, that He is beside Himself; i.e., gone crazy, that He has run mad, and that He has a demon. Look out! If you walk in His footprints, do not be jostled if they speak of you in a similar manner. Matthew: Then a demonized man, blind and dumb, was brought to Him, and He healed him, so that the blind and dumb spake and saw. And all the multitudes were astonished? and continued to say, Is not this the Son of David? Mark: The scribes, having come down from Jerusalem, were saying, He has Beelzebul, and that through the prince of the demons, He casteth out demons; and calling them to Him, He spake to them in parables, How is Satan able to cast out Satan? If a kingdom is divided against itself, how is that kingdom able to stand? And if it is divided against itself, that house is not able to stand; and if Satan has risen up against himself, and is divided, he is not able to stand, but has an end. Beelzebub, E.V., is the name of a heathen god, but Beelzebul is simply another name for the devil, as it here occurs in the original. The scribes at Jerusalem had laid all their wits under contribution, and settled down on a theory which they thought would explain all the demoniacal ejectment which Jesus was doing in Galilee; i.e., that He had entered into a collusion with the devil, who is commander-in-chief of these evil spirits, to cast them out. They thought their theory would bear criticism, as, of course, Beelzebul, the prince of devils, had power over all these demons which Jesus was casting out. Do you not see the utter imperturbability of Jesus amid these vile, false accusations? He simply proceeds to answer their argument and expose their sophistry from a logical standpoint, showing up the utter untenability of their exegesis, as in that case, Satan would be divided against himself, and would destroy and utterly break down his own kingdom. Are there not endless division, discord, and disharmony in the kingdom of Satan? Of course there is, hell itself being the very pandemonium of conflict, rage, and all conceivable dissension, animosity, perturbation, variance, and torment. But the point in all this is, that Satans kingdom, both in earth and hell, is a single unit of evil, there being no admixture of good, but evil, with all its endless diversifications. And, pursuant to the Saviors argument, if the kingdom of Satan had a mixture of good and evil, those elements, mutually antagonizing each other, would ultimate in the annihilation of his kingdom. There is no such a mixture in this world, as here we have the two kingdoms at war with each other, and destined, in the case of every individual, the one or the other, to triumph. Hence you will find the argument of our Savior in this case perfectly tenable from the standpoint of fact and logic. Matthew: If I cast out demons through Beelzebul, through whom do your sons cast them out? Therefore they shall be your judges. We see from this Scripture that the Jews were accustomed to cast out demons. How was that? Do you not know that the Jews, from the days of Abraham, were the chosen people of God? How do we cast out demons? We do it by invoking the mercy and power of God on them to cast out the demons and save their souls; e.g., when we gather around an altar of penitence. In a similar manner did the godly Hebrews cast out the demons by invoking the God of Israel. And if, by the Spirit of God, I cast out demons, then has the kingdom of God come nigh unto you. Well said; because none but God can cast out demons. The kingdom of God is the Divine government, in which His power and authority are exercised. Therefore, all of this demoniacal ejectment demonstrates the presence and power of Gods kingdom, involving the logical sequence that the King is present the very fact which they were so slow to apprehend. Luke: When the strong man armed may keep his palace, his goods are in peace; but when the one stronger than he having come, may conquer him, he taketh away his panoply in which he trusted, and spoileth his goods. He who is not with Me, is against Me; and he that gathereth not with Me, scattereth abroad. This world is Satans palace, and he is the strong man. So long as he occupies his palace, his goods, which are human souls, are secure in his possession. Jesus is the Stronger Man, who is going to conquer the devil, when He comes in His glory, and take this world out of his hands; i.e., spoil it, which does not mean to destroy it; but this is a military phrase, and means to take it as spoils are captured and appropriated by a conquering army. So our Savior, the Stronger Man, in the great wars of Armageddon, is going to conquer Satan, the strong man, and take this world out of his hands; i.e., spoil all of his goods, leaving him bankrupt, and locked up in hell. (Rev 20:3.) The Bible is unlike any other book in the wonderful copiousness of its meaning. While the above paragraph is thus expounded, it has another exegesis, equally true and pertinent. While Satan is the strong man, his palace is the human heart, and his panoply, in which he trusts, the evil habits into which he leads his miserable votaries. Jesus, the Stronger Man, conquers the devil in regeneration, taking away the evil habits of the converted soul, in which Satan trusted to hold him fast. Then Jesus goes on, sanctifies that soul, spoiling the devil of all his goods, as in sanctification He takes the soul completely out of the hands of the devil. We see here, in this last verse, that no one can stand neutral in this terrible conflict between the strong man and the Stronger Man, but every one is forced to take sides, either with Jesus or the devil, as neutrality in this case is downright conservatism to Satan and rebellion against God. Matthew: Therefore, I say unto you, All sin and blasphemy shall be forgiven unto the people, but the blasphemy of the Spirit shall not be forgiven unto the people. Whosoever shall speak a word against the Son of man, it shall be forgiven unto him; but whosoever may speak against the Holy Ghost, it shall not be forgiven him, either in this age or in that which is to come. While there is but one God, He is manifested in Three Persons, Father, Son, and Spirit, the latter being the Executive of the Trinity. While the personal Father sits upon the throne of the universe, administering the government of the boundless Celestial Empire, the Son incumbers the Mediatorial Throne at His Right Hand, administering the boundless resources of redeeming grace to all the people in this world, and even the earth itself. Both the Father and the Son send forth the Holy Ghost, the Third Person of the Trinity, into this world, to shed light on every human being, convict every sinner, convert every mourner, sanctify every believer, and glorify every disembodied saint, and thus prepare this whole world for heaven. He is the Successor of our ascended and glorified Savior in the execution of the redemptive scheme on the earth. (Joh 16:7.) Hence you see that the Holy Ghost is the Divine Person of the Trinity who deals with human souls, administering the love of the Father and the grace of the Son, saving and sanctifying all who will let Him. There is a great eleemosynary institution for the relief of all beggars, administered by three officers, A., B., and C. A. has his office in London, England; B., in New York, America; and C., is present on the spot with every dying beggar, and ready to dispense the needed alms. Now you see these poor victims of decrepitude and misery must receive the benefits of this philanthropic institution at C.s hands, as they can never reach A. at London or B. at New York. Here is the dying sinner. The Holy Ghost is with him in his dismal hovel or his gilded palace, ready to dispense to him the infinite benefactions of the loving Father and the dying Son. Suppose he unfortunately reject or grieve Him away, he is at the end of his resources, and must eternally perish. If he will receive the Holy Ghost in conviction, regeneration, and sanctification, He will administer to him all the blessings of the Father and the Son. Blasphemy means contempt. Therefore the ultimate neglect and contemptuous rejection of the Holy Ghost, consummates the sin against Him, which is unpardonable, either in the present age or in that which is to come; i.e., millennial age. Though some very stoutly deny the succession of the gospel age by another, we must remember that the Word of the Lord is the end of all controversy.
Not only this passage, but Heb 6:5, and others, speak positively of the coming age. You now see clearly in what the sin against the Holy Ghost, which is unpardonable, consists. It is clearly revealed and expounded by the Savior in this chapter. It is the imputation of the miracles wrought by the Savior, through the Holy Ghost, to Beelzebul; i.e., the devil. In this way the scribes and Pharisees, and others who followed their influence, committed the sin against the Holy Ghost. A simple analysis of this problem will thoroughly elucidate it. If you impute the work of the Holy Ghost to the devil, your doom is sealed, as it is impossible to convince you. Suppose God literally inundates you with evidence, He must give it all by His Spirit, and you will turn it over to the devil as fast as it comes, and see nothing but the devil in it all. Consequently, you are unconvincible. In this way the antediluvian world was ruined, having sunk so deep in the black darkness of sin, they imputed all the efforts of the Holy Ghost to convict and save them to Satanic influence, thus crossing the dead-line and rejecting God. In a similar manner the Jews, as we see here, imputed the miracles of Jesus to the devil, thus committing the unpardonable sin, rejecting the Son, and sealing their hopeless doom, to the awful destruction which soon overtook them in the Roman wars, as the antediluvians had been destroyed by the flood. In a similar manner the present age is fast rejecting the Holy Ghost, and ripening for the great tribulation, which, to illuminated minds, is already heaving in view, while the wonderful fulfillment of the latter-day prophecies draweth nigh. While the fallen Churches of the present age are fast rejecting the Holy Ghost, pronouncing His work fanaticism, and thus imputing it to the devil, whose trend is the unpardonable sin, the world, with wonderful expedition, is plunging into the same yawning abyss, down Satans greased plank of infidelity, which is wonderfully and fearfully on the increase, both in Christendom and heathendom. God, in His mercy, waited on the antediluvians to repent till the last hope had fled. He did the same for the Jews. A similar destruction is on the track of the God- rejecting Gentile world (Rom 11:21), though, I trow, God, in His unutterable mercy, as in former dispensations, will wait till they cross the deadline, the Churches rejecting the Holy Ghost and the world espousing infidelity, and thus all putting themselves beyond the reach of redeeming mercy, and sealing their doom in hell. Make the tree good, and the fruit will be good; make the tree corrupt, and the fruit will be corrupt; for a tree is known by its fruits. There is no good in this fallen world; it all comes from heaven; therefore when the Holy Ghost is rejected, nothing but corruption is left.
O ye generation of vipers, how are you, being evil, able to speak good things? Out of the abundance of the heart the mouth speaketh. How awfully plain this preaching, calling His intellectual auditors generation of vipers! Do not forget that He is especially addressing the preachers and official members; i.e., the scribes and Pharisees. Does not history repeat itself? Shall we be so blind as to leave this with a congregation 1,870 years ago? God forbid! Let us take it home, wake up, and profit by this awful truth. A good man, out of the good treasure of his heart, bringeth forth good things; and an evil man, out of the evil treasure of his heart, bringeth forth evil things. How awful the state of the Jewish Church! The leading preachers and laymen in the hands of the devil! I say unto you, That every idle word which the people may speak, they shall give an account for the same in the day of judgment. For by thy words thou mayest be justified, and by thy words thou mayest be condemned. Language is the exponent of the heart. God has put us here on probation, trying and testing us for vast eternity. Idle is argon, from ergon, work, and is the strongest negative in the Greek language when preceding a word. Hence it means the very absence of all work. God has put us here to work in His vineyard. Hence we have no time to lose. Idle words mean idle minds and bodies, which are condemnatory in the sight of God. O the momentous issues which hang on our words, the exponents of both soul and body! When we are idle, the devil always finds an open door. We see here, in the contingent tense, it is our prerogative to so speak as to determine our justification or condemnation before the judgment-seat of Christ.
Fuente: William Godbey’s Commentary on the New Testament
Luk 11:14-26. Jesus and Beelzebub.Lk. had omitted Mar 3:22-30*, Mt. (Mat 12:22-30; Mat 12:43-45*) combined Mk and Q. Lk. here follows Q. He does not refer to Jerusalem scribes. Luk 11:16 is not directly taken up till Luk 11:29. It is curious that Lk. changes spirit of God (Mt.) into finger of God. Luk 11:24-26 is better placed than in Mt.
Fuente: Peake’s Commentary on the Bible
Verse 14
It was dumb; that is, it made the man dumb.
Fuente: Abbott’s Illustrated New Testament
C. The results of popular opposition 11:14-54
Luke recorded the climax of the rejection of Jesus and His message and then narrated Jesus’ instructions to His disciples about how they should live in view of rejection.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The Beelzebul controversy 11:14-26 (cf. Matthew 12:22-37; Mark 3:19-30)
The placement of these events in Luke’s Gospel again raises the question of whether Luke recorded the same incident as Matthew and Mark or whether this was a similar but different one. I, along with many other students of the passages, believe it was probably a different occasion in view of the differences in the accounts.
The connecting idea with what precedes is the Holy Spirit (Luk 11:13). Luke had stressed the Spirit’s influence in Jesus’ life and ministry, but the religious leaders rejected that possibility concluding rather that Satan controlled Jesus.
"To understand the significance of Jesus’ miraculous work, especially his exorcisms, one must understand Luk 11:14-23." [Note: Bock, Luke, p. 317.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Luke again first presented the setting for the confrontation that followed. Jesus cast a demon out of a man whom it had made dumb. This sign of His messiahship amazed the multitudes that observed it (cf. Luk 4:36; Luk 9:42-43; et al.). Some of them attributed Jesus’ power to the head demon, namely, Satan (Luk 11:18). The spelling Beelzebul (NASB) is most common in the Greek text. Beelzebub (NIV) has come down to us from the Latin manuscript tradition. "Beelzebul" probably came from the Hebrew baal zebul meaning "Prince Baal." Baal was the chief Canaanite deity, and the Jews regarded him as the personification of all that was evil and Satanic (cf. Mat 10:25). Another possible meaning is "lord of the dwelling" (cf. Mar 3:22).
Others demanded from Jesus an even more powerful sign than demon exorcism to validate His messianic claim. This unwarranted request constituted a test or provocation of Jesus.
"The narrator previously distinguished between the attitudes of the scribes/Pharisees and the crowd or people (Luk 7:29-30). Now the opposition to Jesus characteristic of the former is emerging in the latter." [Note: Tannehill, 1:150.]