24<\/strong>. he walketh through dry places<\/em> ] The unclean spirits were thought to frequent ruins ( Berachoth<\/em>, f. 3 a)<\/em> and the waterless desert, Tob 8:3 ; see on Luk 4:1<\/span>.<\/p>\n seeking rest<\/em> ] Not to be in possession of some human soul, is (for them) to be in torment.<\/p>\n See the notes at Mat 12:43-45<\/span>.<\/P> <\/p>\n Luk 11:24-26<\/span><\/p>\n When the unclean spirit is gone out<\/em><\/p>\n The danger of losing convictions of conscience<\/strong><\/p>\n THE MISERABLE CONDITION OF AN IMPENITENT SINNER, BEFORE HE LIE AWAKENED TO A SERIOUS CONVICTION OF HIS GUILT. <\/p>\n Description and danger of conviction when not followed by conversion<\/strong><\/p>\n 1.<\/strong> Amidst all his convictions he has had no sense of the evil of sin. He has never seen it in its true colours, nor hated it for its evil nature. He has felt his misery; but he has never heartily confessed his guilt. <\/p>\n 2.<\/strong> He has given a farther proof that this is still the state of his heart, by the reliance which he has placed on his own strength and goodness. He has resolved, indeed, to forsake all sin; but he has made this resolution, trusting entirely to his own strength. He has had no fear of his own heart, nor any notion of its utter depravity. It is plain that his heart remains unchanged; the same impure habitation which it has always been. <\/p>\n 1.<\/strong> His guilt is greater. He has now more to answer for than he before had. He does not now sin in ignorance, as perhaps, he once did. <\/p>\n 2.<\/strong> His misery will be greater. This consequence must naturally follow. They whose guilt is greater will justly receive a greater damnation. <\/p>\n 3.<\/strong> His danger is greater. He may still be converted and find mercy. By turning to God in true faith and repentance, he may even yet be delivered from guilt and misery. But conversion is now less likely to take place than it formerly was. While you resist not conviction, beware of resting in it. You will not be saved by a conviction of your sins, but by a conversion from them. Mistake not one of these things for the other. (E. Cooper.<\/em>)<\/p>\n<\/p>\n The last state of that man is worse than the first<\/strong><\/p>\n On relapsing into sin<\/strong><\/p>\n 1.<\/strong> It is the work of grace only, if our Lord, after we have committed a sin, receives us back into His house. <\/p>\n 2.<\/strong> What should you say of the prodigal son if, shortly after the banquet, he had left his fathers house again, thrown away the ring and shoes, and trodden under foot the best robe: if he had abused the presents of his father by new offences? <\/p>\n 3.<\/strong> As the physician is filled with scorn of a sick person, whom he had healed with great care, and who by disobedience had plunged himself into peril of death again: so the Heavenly Physician will depart from a soul which repeatedly commits the same sins again. <\/p>\n 1.<\/strong> Sin is like a disease which becomes more perilous by repeated attacks. <\/p>\n 2.<\/strong> In proportion as the power of sin increases, the strength of mans will decreases. <\/p>\n 3.<\/strong> The time for conversion is getting shorter and shorter. <\/p>\n 1.<\/strong> It is to be feared that the ordinary graces will produce no effect upon him. God by His grace shows to the sinner the deformity of sin, terrifies him by its consequences and punishment, and endeavours to gain his affections by pointing out to him the infiniteness of the Divine charity. But if the man continually relapses into his old sins, are these motives likely to make a lasting impression on him? <\/p>\n 2.<\/strong> Or, are we entitled to expect from God extraordinary graces for the relapsing sinner? Should God show greater mercy towards us, because we have been so ungrateful to Him? When we continually tear open old wounds, think you the Heavenly Physician of our souls will prepare us a stronger remedy? (Bishop Ehrler.<\/em>)<\/p>\n<\/p>\n The return of the evil spirit<\/strong><\/p>\n A young man enters upon life in all the confidence of youth, and passion, and strength. He is borne along by the currents of the world, and he soon drinks deep into its polluted joy. First a spirit of gaiety, and then a spirit of uncleanness takes possession of his heart–and his soul, for awhile, is spell-bound by the fascination of the world, and he wraps himself in his forbidden pleasures. Presently it pleases God to arrest that young man. He is laid on a bed of sickness, and he eats of his own bitter sowing. He is brought very low in shame, and wretchedness, and remorse–he loathes his former courses–he turns from them with disgust–and he makes his resolutions, and he records his vows–the spirit that is in him is cast out, and the young man rises from his trouble a reformed character. Meanwhile, where is the evil spirit? Is he gone? For a little time he appears to let him alone; but all the while he is but preparing himself for another temptation and a fiercer assault. He comes and he sees that young man abhorring the sins of his youth; but uninfluenced by grace–untouched by the love of God; he sees his heart silent in prayer, and his mind is still pointing to the world. And the evil spirit brings to bear upon that man a new and more powerful seduction. He is no longer to him the tempter to some sinful gratification; but he enters into him a spirit of mercenary calculation–he becomes a man cold, secular, aspiring. Money, politics, greatness, argument, scepticism, occupy his mind–he is now for establishment and reputation–he grasps and he holds the world–he is not immoral, he is a formalist–he is not a profligate, he is covetous, Christless–his heart is further off from God than ever it was–he has not commenced anew–he feels no sins–he is a bitter censor of other men–he grows prejudiced–he is a practical infidel–he is sealed in his self-confidences–and the last state of that man is worse than the first. (J. Vaughan, M. A.<\/em>)<\/p>\n<\/p>\n The seven-fold re-inforcement<\/strong><\/p>\n It is not as the invaders of a country or besiegers of a city, that the evil spirit, with his sevenfold re-inforcement, rises up before the minds eye in terrific grandeur. It is when we see him knocking at the solitary door from which he was once driven in disgrace and anguish. The scene, though an impressive one, is easily called up. A lonely dwelling on the margin of a wilderness, cheerfully lighted as the night approaches, carefully swept and garnished, and apparently the home of plenty, peace, and comfort. The winds that sweep across the desert pass it by unheeded. But, as the darkness thickens, something more than wind approaches from that quarter. What are the shadowy forms that seem to come forth from the dry places of the wilderness, and stealthily draw near the dwelling? One of the number guides the rest, and now they reach the threshold. Hark! he knocks; but only to assure himself that there is no resistance. Through the open door we catch a glimpse of the interior, swept and garnished–swept and garnished; but for whose use?–its rightful owner? Alas! no; for he is absent; and already has that happy home begun to ring with fiendish laughter, and to glare with hellish flames; and if the weal or woe of any man be centred in it, the last state of that man is worse than the first. Do you look upon this as a mere fancy scene? Alas! my hearers, just such fancy scenes are passing every day within you or around you, rendered only more terrific by the absence of all sensible indications, just as we shrink with a peculiar dread from unseen dangers if considered real, and are less affected by the destruction that wastes at noon-day, than by the pestilence that walks in darkness. Come with me and let me show you one or two examples of familiar spiritual changes which, if not the work of evil spirits, may at least be aptly represented by the images presented in the text and context. To the eye of memory or imagination there rises up the form of one who was the slave of a particular iniquity, which gave complexion to his character and life. It was perhaps an open and notorious vice, which directly lowered him in public estimation. Or it may have been a secret and insidious habit long successfully concealed or never generally known. But its effects were seen. Even those who were strangers to his habits could perceive that there was something wrong, and they suspected and distrusted him. He felt it, and in desperation waxed worse and worse. But in the course of providence a change takes place. Without any real change of principle or heart, he finds that his besetting sin is mining his health, his reputation, or his fortune. Strong as the power of temptation, appetite, and habit is, some form of selfishness is stronger still. The man reforms. The change is recognized at once. He is another man. After the first painful acts of self-denial, the change appears delightful to himself. He seems once more to walk erect. A new direction has been given to his hopes and his desires, and, like Saul, he rejoices that the evil spirit has departed from him. At first he is afraid of its return, and keeps strict watch against the inroads of the enemy. By degrees he grows secure, and his vigils are relaxed. The temptation presents itself in some form, so contemptible and little to be feared, that he would blush not to encounter it. He does encounter it. He fights it. He appears to triumph for a moment, but is ultimately overcome. The next victory is easier. The next is easier still. He tries to recall the feelings which preceded and produced his reformation; but the spell is over. He knows that they have once proved ineffectual to save him, and he trusts in them no longer. Even the cheeks which once controlled him in his former course of sin are now relaxed; he is tired of opposition, and seeks refuge from his self-contempt in desperate indulgence. If you ask the evil spirit which at first has possession, what is thy name? you may receive for answer, drunkenness, or avarice, or lust. But ask the same after the relapse, and the response must be, My name is legion. Have you not seen in real life this terrible exchange of one besetting sin for several? Have you not known men, who once seemed vulnerable only at a single point, begin to appear vulnerable, as it were, at all points, perhaps with the exception of the one first mentioned? Now, when this is the case, besides the power exerted by each appetite and passion on the soul distinctly, there is a debasing and debilitating influence arising from the conflict which exists between them. Let the reformed libertine become at once ambitious, avaricious, and revengeful, and let these hungry serpents gnaw his soul, and it will soon be seen by others, if not felt by the miserable victim, that the evil spirit which had left him for a season has returned with seven others worse than himself; and as we see them in imagination enter the dwelling swept and garnished for their use, we may read, inscribed above the portal that shuts after them, The last state of that man is worse than the first. (J. A. Alexander, D. D.<\/em>)<\/p>\n<\/p>\n The tendency of sin to increase if once admitted<\/strong><\/p>\n These little sins, if they be so, will make way for greater. Little wedges open the way in the most knotty wood for bigger. As thieves, when they go to rob a house, if they cannot force open the doors, or break through the walls, let in a little boy at the window, who unbolts and unlocks the door, and so lets in the whole rabble; thus the devil, when men startle at greater sins, and by them he hath no hopes to get possession of their souls, he puts them upon those sins which they think little, and by these insensibly enters; for they, once admitted, open the doors of the eyes, of the ears, and of the heart too, whereby the whole legion enter, and rule and domineer in their souls to their ruin. Men do not, indeed they cannot, imagine the woeful consequences of neglecting their watch against the least sin. How many who have been so modest and maidenly at first, that they would not so much as give a lascivious person the hearing when he hath spoken wantonly; yet by giving way to their own foolish thoughts, have at last prostituted themselves to their pleasure without any shame. Sinners increase to more ungodliness; when they once venture down hill, they know not where nor when to stop. Workmen bore holes with little wimbles, which make way for the driving of great nails. When Pompey, saith Plutarch, could not prevail with a city to billet his army, he yet persuaded them to take in a few weak, maimed soldiers; but those soon recovered strength, and let in the whole army, to command and govern the city, Thus Satan, by sins of infirmity, prevails at length for sins of presumption. Great storms arise out of little gusts; and clouds no bigger than the palm of a mans hand come in time to cover the whole heavens. The greatest river is fed with drops, and the biggest mountain made up of atoms. As Sylla said, when in his proscription time, that he slew so many, one pleaded for the life of Caesar, In uno Caesare multi Marii<\/em>: In one little youth, many old subtle men, so in one little sin, there may be many great ones. When one evil spirit hath got lodging in the heart, he prepares it, and makes room for seven more wicked and worse than himself. (G. Swinnock.<\/em>)<\/p>\n Verse 24<\/span>. When the unclean spirit<\/B><\/I>] See Clarke on <\/span>Mt 12:43<\/span><\/span>.<\/P><\/p>\n See Poole on “Mat 12:43-45<\/span>“. From these verses we may observe, <\/P> 1. That the devil may in some sort and degree be cast out of persons and places, while yet in other respects they may be his house, and he may dwell in and amongst them. Their bodies, their country, may be in great measure delivered from his power, and he may yet keep possession of their souls. This ordinarily happeneth in places where the gospel is faithfully preached; though there remain abundance of men whose lives evidence that the devil hath a too great possession of their souls, yet those places, and persons inhabiting in them, are more freed from witchcraft, and the power which the devil exercises (by Gods permission) upon mens and womens bodies, and cattle, &c., than other more paganish and ignorant places. He may also in a sense be said to be cast out of persons that are reclaimed from vicious and debauched lives, yet are not brought home to God, only are more enlightened, and more under the power of restraining grace; yet their souls may be his house. <\/P> 2. The devil, cast out in any degree, is unquiet till (if possible) he hath recovered as full a power over and possession of men and women as he ever had. <\/P> 3. If he ever recovers it, their latter end is worse than their beginning, Heb 6:4<\/span>; 10:26<\/span>; 2Pe 2:20<\/span>. <\/P> <\/p>\n When the unclean spirit is gone out of a man<\/strong>,…. That is, the devil, who is in, and works in the children of disobedience, whether under a profession of religion or not; whose hearts are unclean like himself, wherefore there he delights to dwell; and so the Ethiopic version renders it, “the evil demon”: who may be said to go out of a man in appearance, when he outwardly reforms and takes up a profession of religion.<\/p>\n He walketh through dry places<\/strong>; or “a desert”, as the Ethiopic version; to which the Gentile world is sometimes compared in the Old Testament Isa 35:1<\/span> whither Satan might go, being disturbed in Judea, through the many dispossessions by Christ; or rather leaving for a while the Scribes and Pharisees, who outwardly appeared righteous before men, he went to the Gentiles;<\/p>\n seeking rest, and finding none<\/strong>; being also made uneasy among them, through the preaching of the Gospel, which was sent unto them after Christ’s resurrection; and not being able to keep his place in the hearts of men, nor do the mischief he was desirous of.<\/p>\n He saith, I will return unto my house, whence I came out<\/strong>; to the Jews again, who were blinded and filled with rage and enmity to the Gospel by him, and whom he instigated to persecute the apostles of Christ, and preachers of the word, wherever they came;<\/p>\n [See comments on Mt 12:43]<\/span> and<\/p>\n [See comments on Mt 12:44]<\/span>.<\/p>\n And finding none <\/B> ( <\/SPAN><\/span>). Here Mt 12:43<\/span> has <\/SPAN><\/span> (present active indicative instead of present active participle). Lu 11:24-26<\/span> is almost verbatim like Mt 12:43-45<\/span>, which see. Instead of just “taketh” (<\/SPAN><\/span>) in verse 26<\/span>, Matthew has “taketh with himself” ( ‘ <\/SPAN><\/span>). And Luke omits: “Even so shall it be also unto this evil generation” of Mt 12:45<\/span>.<\/P> Than the first <\/B> ( <\/SPAN><\/span>). Ablative case after the comparative <\/SPAN><\/span>. The seven demons brought back remind one of the seven that afflicted Mary Magdalene (Lu 8:2<\/span>). <\/P> <\/p>\n Dry places [ ] <\/SPAN><\/span>. Rev., more literally, waterless. The haunts of evil spirits (Isa 13:21<\/span>, 22<\/span>; Isa 34:14<\/span>). By satyrs in these two passages are meant goblins shaped like goats, which were sacrificed to by some of the Israelites (Lev 17:7<\/span>, 2Ch 11:15<\/span>); a remnant of the Egyptian worship of Mendes or Pan, who, under the figure of a goat, was worshipped by the Egyptians as the fertilizing principle in nature. In Isa 34:14<\/span>, it is said “the screech – owl shall rest there.” This is rendered in margin of A. V. and in the Rev., Old Testament, the night – monster (Hebrew, Lilith); and by Cheyne (Isaiah) night – fairy. The reference is to a popular superstition that Lilith, Adam ‘s first wife, forsook him and became a demon which murdered young children and haunted desert places. <\/P> Rest. See on Mt 11:28<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n VANITY OF SELF-REFORMATION V. 24-28<\/p>\n <\/strong><\/p>\n 1) “When the unclean spirit is gone out of a man,” <\/strong>(hotan to akatharton pneuma ekselthe apo tou anthropou) “When the unclean spirit (demon) goes out from a man,” out and away from a man of his own volition, Mat 12:43<\/span>.<\/p>\n 2) “He walketh through dry places seeking rest;” <\/strong>(dierchetai di’ anudron topon zetoun anapausin) “He goes about through dry places seeking rest,” as he moves restlessly about, in desert areas, like the wicked, like the sea that has no rest, Mat 12:43<\/span>; Isa 57:20-21<\/span>. This indicates the waterless, spiritual desolation of heathenism, the carnal nature, in unbelief.<\/p>\n 3) “And finding none, he saith,” <\/strong>(kai me heurisko legei) “And not finding any place to rest or reside he says,” to himself, Mat 12:43<\/span>; Pro 4:16<\/span>. Demons are in misery when they can not torment man or beast, Luk 8:31-32<\/span>.<\/p>\n 4) “I<\/strong> will return unto my house whence I came out.” <\/strong>(hupostrepso eis ton oikon mou hothen ekselthon) “I will return to my residence where I came out,” before I wandered about in the dry places, without finding another residence to occupy, Mat 12:44<\/span>. The victim by mere reformation, had temporarily driven out the demon; But without regeneration, the man admitted him into his life, as a controlling master of his will again.<\/p>\n (24-26) When the unclean spirit is gone out of a man.<\/strong>See Notes on Mat. 12:43-45<\/span>. Here the only variations are (1) the omission of the house being empty, and (2) of the application of the parable to this wicked generation.<\/p>\n 43. PARABLE OF THE UNCLEAN SPIRIT, Luk 11:24-26<\/em><\/span><\/em> ; Mat 12:43-45<\/span><\/em>.<\/p>\n The entire passages, 14-26; 29-36, find their parallel in Matthew 12<\/span>, but the order is evidently most perfectly observed in Matthew.<\/p>\n ‘The unclean spirit when he is gone out of the man, passes through waterless places, seeking rest, and finding none, he says,’<\/p>\n In view of the context above in Luk 11:14-23<\/span> this wandering spirit must be seen as having been cast out. It would not disembody itself, and now it searches for someone else to possess. But wherever it goes it meets failure. It is as though it is in a desert and can find no place to call home. It ‘passes through waterless places, seeking rest, and finding none.’ Palestine was not the best place for finding people who opened themselves to the occult and to idolatry.<\/p>\n “I will turn back to my house from where I came out.” And when he is come, he finds it swept and put in order.’<\/p>\n So it decides it will go back ‘home’. It looks on the body of the once possessed man as its own, although there is a note of uncertainty in the text. It is not sure what it will find. But as the Nuisance who cast it out will have gone, perhaps it will be able to find access. Perhaps the man still follows his own ways and will still be open to possession. And when it returns it finds him absolutely suitable for immediate occupation and the man still involved in idolatry or the occult. He is all ready for it once again to take possession. The man has been cleaned up but there is no other living there. The man has not been ‘given the Holy Spirit’ (Luk 11:13<\/span>). He is empty. (He has not heard the word of God and done it – Luk 11:28<\/span>).<\/p>\n Unclean Spirits Are Out Seeking Men To Possess (11:24-26).<\/p>\n <\/strong><\/p>\n This passage now comes as a warning to men of the danger of being outside the Kingly Rule of God, and especially of seeking to idols and the occult. And it compares such things with what it is like to be in the Kingly Rule of God where men are truly ‘blessed’. It is a reminder that while Satan is defeated and on the run, his forces are still active in retreat.<\/p>\n In the chiasmus of this whole Section this passage parallels the sending out of the seventy. While Jesus appointed servants are out seeking to bring men under the Kingly Rule of God, evil spirits are out seeking to possess men for Satan’s kingdom. The guerrilla warfare continues. The description is enough to cause a shudder in the heart. It is of eight evil spirits out to possess someone. But they can only do it to those who ‘open themselves’, either through idolatry or the occult.<\/p>\n a <\/strong> The unclean spirit when he is gone out of the man, passes through waterless places, seeking rest, and finding none (Luk 11:24<\/span> a).<\/p>\n b <\/strong> He says, “I will turn back to my house from where I came out.” And when he is come, he finds it swept and put in order (Luk 11:24 b-25<\/span>).<\/p>\n c <\/strong> Then he goes, and takes to him seven other spirits more evil than himself. And they enter in and dwell there, and the last state of that man becomes worse than the first (Luk 11:26<\/span>).<\/p>\n b <\/strong> And it came about that, as he said these things, a certain woman out of the crowd lifted up her voice, and said to him, “Blessed is the womb that bore you, and the breasts which you sucked”. (The woman is turning Jesus thoughts back to His house, but His house is not swept and put in order. It is still rebellious) (Luk 11:27<\/span>).<\/p>\n a <\/strong> But he said, “Yes rather, blessed are those who hear the word of God, and keep it” (They are in the opposite of waterless places, and they do find a place of rest) (Luk 11:28<\/span>).<\/p>\n We note here that in ‘a’ the unclean spirit finds only emptiness and waterlessness and barrenness. It seeks a satisfactory resting place and finds none. But in the parallel the one who hears the word of God finds fullness, and thirst-quenching and fruit-producing water, and a satisfactory resting-place, for he is ‘blessed’ by God. In ‘b’ the unclean spirit decides that his best solution is to return ‘to his house from which he came’ for he can find nowhere better, but in the parallel while the woman sees Jesus’ home as a supremely blessed place, Jesus does not. He knows there is something better, being in the Kingly Rule of God. In ‘c’ is the central message. Those whose lives are left empty of the Kingly Rule of God can only deteriorate, and sometimes very quickly. Unless when we are freed from the past we make a positive response to God in Jesus Christ we may finish far worse off than we were before. People only go up or down.<\/p>\n An impressive warning:<\/p>\n v. 24<\/strong>. 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.<\/strong><\/p>\n v. 25<\/strong>. And when, he cometh, he findeth it swept and garnished.<\/strong><\/p>\n v. 26<\/strong>. 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.<\/p>\n <\/strong> We have here an exact and fitting description of the average “sawdust trail” and “New Year’s reformation” and its results, where resolutions are made under the influence of a temporary fear or an attack of civic righteousness, without the power of God in the Gospel. It was even thus with many of the Pharisees, with their outward righteousness and their inward filthiness. By a proud resolution they banished forever, as they thought, some special vice which had ruled them, intemperance, uncleanness, blasphemy. And the banished spirit found no congenial company, finally deciding, therefore, to return to his former home. See Mat 12:43-45<\/span>. In the meantime the proud maker of resolutions has long ago regretted the hasty words, and when the spirit of his favorite vice returns, the house of that person’s heart is fully swept and ornamented for his reception. In great glee will such a spirit then go out and hunt companions, more wicked than himself, for now there is little danger of a second banishment. And thus it happens that the last state of that person is worse than the first. It is only by understanding the nature of sin and transgression as an offense against God that repentance can be worked; and it is only through the power of God in the Gospel that a change of heart can truly occur and remain permanent.<\/p>\n Luk 11:24-26<\/span> , a figurative discourse, in which He sets forth their incorrigibility<\/em> . See on Mat 12:43-45<\/span> . Luke, indeed, gives the saying concerning the sin against the Holy Ghost (Mar 3:28<\/span> f.; Mat 12:31<\/span> f.), but not until Luk 12:10<\/span> ; and therefore it is wrong to say that he omitted it in the interest of the Pauline doctrine of the forgiveness of sins (Baur).<\/p>\n 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.<\/p>\n<\/p>\n 23 He that is not with me is against me: and he that gathereth not with me scattereth.<\/p>\n<\/p>\n 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 24. Seeking rest<\/strong> ] His only rest is to molest and mischief men. <\/p>\n 24 26.<\/strong> ] See on Mat 12:43<\/span> .<\/p>\n Luk 11:24-26<\/span> . The parable of the unclean spirit cast out and returning<\/em> : given by Mt. in connection with the demand for a sign (Luk 12:43<\/span> ff.). Lk.’s version differs from Mt.’s chiefly in minute literary variations. Two omissions are noticeable: (1) the epithet in the description of the deserted house (a probable omission, the word bracketed in W. and H [104] ), (2) the closing phrase of Mt.’s version: . . . On the import of the parable vide<\/em> on Mt., ad loc.<\/p>\n <\/em><\/p>\n [104] <\/em> Westcott and Hort.<\/p>\n NASB (UPDATED) TEXT: Luk 11:24-26<\/p>\n 24″When the unclean spirit goes out of a man, it passes through waterless places seeking rest, and not finding any, it says, ‘I will return to my house from which I came.’ 25And when it comes, it finds it swept and put in order. 26Then it goes and takes along seven other spirits more evil than itself, and they go in and live there; and the last state of that man becomes worse than the first.”<\/p>\n Luk 11:24-26 This passage has three possible meanings.<\/p>\n 1. The Jewish exorcists performed exorcisms without personal faith, and the demonic spirit returned.<\/p>\n 2. It is an allusion to national Israel in the sense of their rejection of idol worship without replacing it with a faith relationship to YHWH.<\/p>\n 3. it referred to the preaching of John the Baptist, whom they accepted as being from God, while rejecting Jesus.<\/p>\n The last condition was far worse than the existential problem.<\/p>\n Luk 11:24 “the unclean spirit” See Special Topic: The Demonic at Luk 4:33 and the note on Exorcism at Luk 4:35.<\/p>\n “it passes through waterless places seeking rest” In the OT the demonic lived in uninhabited places (cf. Lev 16:10; Isa 13:21; Isa 34:11).<\/p>\n The term “rest” (anapausis) is used in the Septuagint of Isa 34:14 (according to Joseph A. Fitzmyer, The Gospel According to Luke, vol. 2, p. 925), which describes the resting place of the Lilith (female night demon). See SPECIAL TOPIC: THE DEMONIC IN THE OLD TESTAMENT at Luk 4:1.<\/p>\n Luk 11:26 “seven other spirits” This is metaphorical for a more severe possession.<\/p>\n “the last state of that man becomes worse than the first” Evil, if not dealt with decisively by faith in Christ, can develop and progress. Evil can and will intensify because its ultimate goal is the destruction of the person.<\/p>\n unclean. See Luk 4:33. <\/p>\n spirit : i.e. demon. See App-101. <\/p>\n of = away from. Greek. apo. App-104. <\/p>\n man. Greek. anthropos. App-123. Not the same word as in verses: Luk 11:31, Luk 11:32. <\/p>\n through. Greek. dia. App-104.<\/p>\n dry = waterless. Compare Isa 13:21, Isa 13:22; Isa 34:14, &c. <\/p>\n none = not (Greek. me. App-105) [any]. <\/p>\n unto. Greek. eis. App-104. <\/p>\n 24-26.] See on Mat 12:43.<\/p>\n the unclean: Mat 12:43-45 <\/p>\n he walketh: Job 1:7, Job 2:2, 1Pe 5:8 <\/p>\n dry: Jdg 6:37-40, Psa 63:1, Isa 35:1, Isa 35:2, Isa 35:7, Isa 41:17-19, Isa 44:3, Eze 47:8-11, Eph 2:2 <\/p>\n seeking: Pro 4:16, Isa 48:22, Isa 57:20, Isa 57:21 <\/p>\n I will: Mar 5:10, Mar 9:25 <\/p>\n Reciprocal: Exo 14:5 – Why have we 1Sa 16:23 – Saul 1Sa 19:10 – sought Hos 7:16 – return Luk 6:49 – the ruin Heb 6:4 – it is 2Pe 2:20 – after<\/p>\n THE HUMAN HOUSE<\/p>\n I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished.<\/p>\n Luk 11:24-25<\/p>\n The human heart cannot remain empty. It must have an inhabitant, either good or evil. It must from its very nature have desires and longings of some kind, either pious and holy, or evil and degrading. And these will result in actions either good or evil, according to the nature of the desires.<\/p>\n Under the influence of the good Spirit of God a mans ideas and objects in life may undergo a blessed change.<\/p>\n I. The improvement is not maintained.Sometimes at a parochial mission men and women are powerfully affected. Their past life is revealed to them as by a flash of lightning. They are led to a wholly different view of the meaning of life. Nay, even like Herod at the preaching of John the Baptist, they will do many things. The evil spirit of worldliness and unbelief appears to have been cast out of their hearts. But behold them again after the lapse of a few years or months, and they are as careless, as worldly, as indifferent to the claims of God upon their hearts and lives as before. Nay, perhaps even more so. What is the explanation? To adopt the metaphorical language of the text, the evil spirit came back.<\/p>\n II. One very common reason why so many fall away, who seem to have made their decision for Christ and His service, is to be found in the fact that, when they are, as they think, converted, their is no real love to their Saviour in their hearts. They do not at once endeavour, from gratitude for salvation, to bring others to salvation and to promote the Kingdom of Christ upon earth. But they are satisfied with being, as they think, safe. And the selfish heart, even the spiritual selfish heart, is an empty heart.<\/p>\n III. If we are successfully to combat our sinful nature, we shall submit ourselves to be led by the Spirit; we shall walk in the Spirit.<\/p>\n (a) The first step is to realise our own utter weakness, that we have no sufficiency of ourselves, our sufficiency must be of God. Self-reliance is fatal.<\/p>\n (b) We must be men of prayer. Neglect of prayer issues always in unbelief, or sensuality, or indifference. Prayer keeps us humble.<\/p>\n (c) There must be constant meditation upon the Holy Word of God.<\/p>\n (d) Then the regular attendance upon Divine Service keeps us mindful of God.<\/p>\n In those who, responding to Divine Grace, walk through life led by the Spirit, in them the Comforter manifests His sanctifying power.<\/p>\n Bishop Sheepshanks.<\/p>\n Illustrations<\/p>\n (1) An aged clergyman, vicar of a London parish, kept a careful record of the sick cases which he visited. In a forty years ministry he visited two hundred careless people who seemed to repent when they thought themselves dying, and yet recovered. Of that number one hundred and eighty, or nine-tenths, went back to their old irreligious, unbelieving life, and were as bad or worse than before.<\/p>\n (2) A saint of old was once asked what his secret was which enabled him to lead so pure and blameless a life. He replied, I cannot tell. I have no secret. But this I know, that did God my Father withdraw His grace from me but for an instant, I should plunge into the most dreadful sins. This conviction was his strength.<\/p>\n 6<\/p>\n This unusual passage is explained at Mat 12:43-44.<\/p>\n Luk 11:24-26. See on Mat 12:43-45, where the order seems to be more correct, after the remarks about Jonah. The arrangement of Luke was probably occasioned by the similarity of the subject spoken of, satanic influences.<\/p>\n Luk 11:24-26. When the unclean spirit See notes on Mat 12:43-45.<\/p>\n XLIX. <\/p>\n SIGN SEEKERS, AND THE ENTHUSIAST REPROVED. <\/p>\n (Galilee on the same day as the last section.) <\/p>\n aMATT. XII. 38-45; cLUKE XI. 24-36. <\/p>\n c29 And when the multitudes were gathering together unto him, a38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought a miracle, so that their request shows that they wanted something different. We learn from Mark ( Mar 8:11) that they wanted a sign, not coming from him, but from heaven, such a sign as other prophets and leaders had given ( Exo 9:22-24, Exo 16:4, Jos 10:12, 1Sa 7:9, 1Sa 7:10, 1Sa 12:16-18; 1Ki 18:36-38, 2Ki 1:10, Isa 38:8). “In Jewish superstition it was held that demons and false gods could give signs on earth, but only the true God signs from heaven” (Alford). The request was the renewal of the one which had assailed him at the beginning of his ministry ( Joh 2:18), and re-echoed the wilderness temptation to advance himself by vulgar display rather than by the power of a life of divine holiness.] 39 But he answered and said unto them, {che began to say,} This generation is an evil generation: it seeketh after a sign; aAn evil and adulterous generation seeketh after a sign [305] [While the Jews of that generation could well be accused literally of adultery, Jesus here evidently uses it in its symbolic sense as used by the prophets. They represented Israel as being married to God and as being untrue to him– Exo 34:15, Jer 3:14, Jer 3:20]; and there shall no sign be given to it, cbut the sign of Jonah. athe prophet [They did not accept miracles of healing as a sign, and only one other kind of sign was given; viz.: that of Jonah. Jonah was shown to be a true prophet of God, and Nineveh received him as such because he was rescued from the fish’s belly, and Jesus was declared to be the Son of God by the resurrection from the dead– Rom 1:4]: 40 For as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights. [Jesus was one full day, two full nights, and parts of two other days in the grave. But, as the Jews reckoned a part of a day as a whole day when it occurred at the beginning or end of a series, he was correctly spoken of as being three days in the grave. The Jews had three phrases, viz.: “on the third day,” “after three days,” and “three days and three nights,” which all meant the same thing; that is, three days, two of which might be fractional days. With them three full days and nights would be counted as four days unless the count began at sundown, the exact beginning of a day ( Act 10:1-30). For instances of Jewish computation of days, see Gen 42:17, Gen 42:18, 1Ki 12:5, 1Ki 12:12, Est 4:16, Est 5:1, Mat 27:63, Mat 27:64. The Greek word here translated “whale” is “sea monster.” It is called in Jonah “a great fish” ( Jon 1:17). Because of the supposed smallness of the whale’s throat, many think that it was the white shark, which is still plentiful in the Mediterranean, and which sometimes measures sixty feet in length, and is large enough to swallow a man whole. But it is now a well-established fact that whales can swallow a man, and there are many instances of such swallowings on record. The expression “heart of the earth” does not mean its center. The Jews used the word “heart” to denote the interior of anything ( Eze 28:2). The phrase is here [306] used as one which would emphatically indicate the actual burial of Christ.] c30 For even as Jonah became a sign unto the Ninevites, so shall also the Son of man be to this generation. [Nineveh was the capital of the Assyrian Empire, situated on the Tigris River, and in its day the greatest city of the world. Jonah’s preservation was a sign from heaven, because wrought without human instrumentality. The resurrection of Christ was such a sign to the Jews, but rejecting it, they continued to seek other signs– 1Co 1:22.] a41 The men of Nineveh shall stand up in judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here. [Literally, repented into the teaching of Jonah. The meaning is that they repented so that they followed the course of life which the preaching prescribed. The phrase, “stand up,” refers to the Jewish and Roman custom which required the witness to stand up while testifying in a criminal case. The idea here is that the Ninevites, having improved the lesser advantage or privilege, would condemn the Jews for having neglected the greater. Nineveh’s privilege may be counted thus: a sign-accredited prophet preaching without accompanying miracles, and a forty-day period of repentance. In contrast to this the Jewish privileges ran thus: the sign-accredited Son of God preaching, accompanied by miracles, in which many apostles and evangelists participated, a forty-year period in which to repent.] 42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: {cwith the men of this generation, and shall condemn them:} for she came from the ends of the earth [a Hebraism, indicating a great distance] to hear the wisdom of Solomon; and behold, a greater than Solomon is here. [The queen of Sheba is supposed to have been queen of Saba, or Arabia Felix, which lies in the southern part of the peninsula between the Red Sea and the Persian Gulf. But Josephus says she was from Ethiopia in Africa. Her testimony will also be based on the compared privileges, which [307] stand thus: notwithstanding the dangers and inconveniences, she came a great distance to be taught of Solomon, but the Jews rejected the teaching of the Son of God, though he brought it to them. The teaching of Solomon related largely to this world, but Christ taught as to the world to come.] a43 But the unclean spirit, when he is gone out of the man, passeth through waterless places [places which are as cheerless to him as deserts are to man], seeking rest, and findeth it not. [Rest is the desire of every creature. Jesus here gives us a graphic description of utter wretchedness.] cand finding none, a44 Then he saith, I will return into {cturn back unto} my house [he still claimed it as his property] whence I came out. 25 And when he is come, he findeth it aempty, swept, and garnished. [It was empty, having no indwelling Spirit, swept of all righteous impressions and good influences, and garnished with things inviting to an evil spirit.] 45 Then [seeing this inviting condition] goeth he, and taketh with himself seven other spirits [to reinforce and entrench himself] more evil than himself [while all demons are wicked they are not equally so], and they enter in and dwell there [take up their permanent abode there]: and the last state of that man becometh worse than the first. Even so shall it be also unto this evil generation. [In the application of this parable, we should bear in mind that it tells of two states or conditions experienced by one man, and the comparison is between these two states or conditions and not between the condition of the man and other men. Such being the parable, the application of it is plain, for Jesus says, “Even so shall it be unto this evil generation.” We are not, therefore, to compare that generation with any previous one, as many do; for such would be contrary to the terms of the parable. It is simply an assertion that the last state of that generation would be worse than the first. The reference is to the continually increasing wickedness of the Jews, which culminated in the dreadful scenes which preceded the destruction of Jerusalem. They were now like a man with one [308] evil spirit; they would then be like a man with seven more demons added, each of which was worse than the original occupant.] c27 And it came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou didst suck. [This woman is the first on record to fulfill Mary’s prediction ( Luk 1:48). It is the only passage in the New Testament which even suggests the idolatry of Mariolatry, but it was far enough from it, being merely a womanly way of expressing admiration for the son by pronouncing blessings upon the mother who was so fortunate as to bear him.] 28 But he said, Yea rather, blessed are they that hear the word of God, and keep it. [Jesus does not deny the fact that Mary was blessed, but corrects any false idea with regard to her by pointing to the higher honor of being a disciple which was attainable by every one. Mary’s blessing as a disciple was greater than her blessing as a mother; her moral and spiritual relation to Jesus was more precious than her maternal. Mary’s blessings came through believing God’s word ( Luk 1:45). To know Christ after the Spirit is more blessed than to know him after the flesh– 2Co 5:15, 2Co 5:16, Joh 16:7.] 33 No man, when he hath lighted a lamp, putteth it in a cellar, neither under a bushel, but on the stand, that they which come in may see the light. 34 The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness. 35 Look therefore whether the light that is in thee be not darkness. 36 If therefore thy whole body be full of light, as when the lamp with its bright shining doth give thee light. [This passage given in a slightly varying form is found in the Sermon on the Mount. See page 256. It is here addressed to the Pharisees and reproves them for not using the light (his miracles) which was given to them. If they [309] had had an eye single to goodness, Christ’s light would have enlightened their souls. But their eye was double; they desired wonders and spectacular signs.]<\/p>\n [FFG 305-310]<\/p>\n 11:24 {6} 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.<\/p>\n (6) He that does not continue, but is in a worse case, than he that never began.<\/p>\n These verses were probably a word of warning to Jesus’ critics who were scattering rather than gathering with Him (Luk 11:23). [Note: Marshall, The Gospel . . ., p. 479.] <\/span> If so, they climax Jesus’ argument. They warn against casting out demons, which some of these critics were evidently doing, without replacing them with something stronger, namely, the life of God that entered those who believed in Jesus (cf. Joh 3:16). A formerly demon-possessed person who did not believe on Jesus was in greater danger after his exorcism than he was before it. The expelled demon could return to inhabit his or her spiritually empty spirit with additional demons.<\/p>\n These final words then carried Jesus’ warning further. Not only was it bad to oppose Jesus and attribute His works to Satan, but it was worse to exercise God’s expulsive power without also preaching the gospel to people.<\/p>\n 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. 24. he walketh through dry places ] The unclean spirits were thought to frequent ruins ( Berachoth, f. 3 a) and the waterless … Continue reading “Exegetical and Hermeneutical Commentary of Luke 11:24”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25411","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25411","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25411"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25411\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25411"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25411"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25411"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong><\/p>\n
II. <\/strong>CONVICTIONS OF SIN CONSTITUTE, IN THE EYE OF GOD, AN IMPORTANT CHANGE IN THE STATE OF MAN. <\/p>\n
III. <\/strong>WE ARE HERE TAUGHT, THAT BEINGS ABSOLUTELY SINFUL FIND NEITHER REST NOR ENJOYMENT BUT IN DOING EVIL. Wickedness is a spirit absolutely solitary. All its social character all its sympathy, is nothing but the disposition which unites banditti in the fell purpose of plundering, pollution, and murder. With others it joins, solely because it cannot accomplish its foul ends alone. Even with these it has no union of heart, no fellow-feeling, no real sociality. It attracts nothing and nobody. Every thing it repels. Hell with all its millions is a perfect solitude to each of its inhabitants. <\/p>\n
IV. <\/strong>PERSONS UNDER CONVICTION ARE ALWAYS IN DANGER OF FALLING ANEW INTO HARDNESS OF HEART. <\/p>\n
V. <\/strong>THE SOUL, FROM WHICH CONVICTIONS OF SIN HAVE BEEN FINALLY BANISHED, IS MORE PERFECTLY PREPARED TO BECOME THE SEAT OF ABSOLUTE WICKEDNESS THAN BEFORE THESE CONVICTIONS BEGAN. <\/p>\n
VI. <\/strong>THE SOUL, FROM WHICH CONVICTIONS ARE FINALLY BANISHED, BECOMES FAR MORE SINFUL THAN BEFORE ITS CONVICTIONS BEGAN. Seven is here put for an indefinite number, and may be considered as standing for many. At the least, it denotes a greater number than one, and, in proportion, a greater series of temptations and dangers. These seven are also universally more wicked than the original tenant of this impure habitation, more absolutely possessed of the fiendlike character than himself. From each, his danger is of course greater; from all, how great, how dreadful! Lessons: <\/p>\n
I. <\/strong>The immeasurable importance of cherishing in the heart convictions of sin. <\/p>\n
II. <\/strong>We learn from these observations the high interest which persons in this situation have in being directed in their duty by sound wisdom. <\/p>\n
III. <\/strong>We also learn from this parable the miserable situation of unawakened sinners. (T. Dwight, D. D.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The first is the state of a man when the unclean spirit is gone out of him. All unconverted men are spiritually the slaves of Satan. <\/p>\n
II. <\/strong>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. <\/p>\n
III. <\/strong>Then taketh he unto him seven other spirits more wicked than himself, and they enter in and dwell there. These words describe the sinners awful relapse under the power of Satan. Long-indulged habits call loudly for their usual gratifications. Unmortified lusts revive and renew their strength. Old companions in sin allure. <\/p>\n
IV. <\/strong>The last state of that man is worse than the first. It is worse in three respects. <\/p>\n
I. <\/strong>RELAPSING INTO SIN IS THE GREATEST INGRATITUDE. <\/p>\n
II. <\/strong>RELAPSING INTO SIN IS THE GREATEST FOLLY. <\/p>\n
III. <\/strong>RELAPSE IS THE FORERUNNER OF ETERNAL PERDITION. Conversion depends partly on the good-will of the sinner, and partly on the grace of God. We have seen that the strength of will relaxes with every fresh sin, and therefore the relapsed cannot rely on it. And the greatest energy alone cannot perform the work of conversion. Without a full measure of grace the conversion of the relapsed is impossible. <\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"