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This Chapter Verse Commentaries:
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.)
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.
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 cœcitatis 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 ïἶêïò here in the sense of family (Bornemann) as to understand here merely a falling of the separated house ἐö ̓ ἐáõôüí (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 Irenæus 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, ἐí ðíåýì . Èåïῦ , comp. Exo_8:19.
Luk_11:21. When the strong one.—Our Lord now passes over to a third counter-argument—this 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 ἐí äáêôýëῳ Èåïῦ ? Comp. Isa_49:24-25. With right Bengel: “Gloriosior victoria Christi, postquam vicit Satanam tot sœculis 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 óêåõÞ 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, ó÷ïëÜ æïíôá (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 Satanœ 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 Luke’s 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 ( ìåíïῦíãå , 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 mother’s 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.
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?
Starke:—Hedinger:—The mockers blaspheme God’s work; they that are better doubt.—Brentius:—It is the way of perverse people to count devils’ works for God’s works, and God’s 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 God’s honor.—Here on earth even children are often the judges of their parents, 1Sa_19:5.—Nothing but the finger of God—no human power—is 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 soul’s salvation.—Massillon:—Sur l’inconstance dans les voics du salut, sermon sur Luk_11:26, pour le troisième dimanche de la carême.—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 men’s 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:
[Luk_11:17.— Ïῖ ̓ êïò ἐðὶ ïἶêïí ðßðôåé . 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. Ïῖ ̓ êïò ἐðὶ ïἶêïí may, indeed, be taken as a pregnant expression for ïἶêïò ὤí ἐðὶ ïῖ ̓ êïí . But, as Bleek remarks, in this case, instead of ἐðὶ ïἶêïí we should at least expect ἐö ̓ ἑáõôüí . 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.]