1 And it came to pass, in his being in a certain place praying, as he ceased, a certain one of his disciples said unto him, `Sir, teach us to pray, as also John taught his disciples.'
2 And he said to them, `When ye may pray, say ye: Our Father who art in the heavens; hallowed be Thy name: Thy reign come; Thy will come to pass, as in heaven also on earth;
3 our appointed bread be giving us daily;
4 and forgive us our sins, for also we ourselves forgive every one indebted to us; and mayest Thou not bring us into temptation; but do Thou deliver us from the evil.'
5 And he said unto them, `Who of you shall have a friend, and shall go on unto him at midnight, and may say to him, Friend, lend me three loaves,
6 seeing a friend of mine came out of the way unto me, and I have not what I shall set before him,
7 and he from within answering may say, Do not give me trouble, already the door hath been shut, and my children with me are in the bed, I am not able, having risen, to give to thee.
8 `I say to you, even if he will not give to him, having risen, because of his being his friend, yet because of his importunity, having risen, he will give him as many as he doth need;
9 and I say to you, Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you;
10 for every one who is asking doth receive; and he who is seeking doth find; and to him who is knocking it shall be opened.
11 `And of which of you -- the father -- if the son shall ask a loaf, a stone will he present to him? and if a fish, will he instead of a fish, a serpent present to him?
12 and if he may ask an egg, will he present to him a scorpion?
13 If, then, ye, being evil, have known good gifts to be giving to your children, how much more shall the Father who is from heaven give the Holy Spirit to those asking Him!'
14 And he was casting forth a demon, and it was dumb, and it came to pass, the demon having gone forth, the dumb man spake, and the multitudes wondered,
15 and certain of them said, `By Beelzeboul, ruler of the demons, he doth cast forth the demons;'
16 and others, tempting, a sign out of heaven from him were asking.
17 And he, knowing their thoughts, said to them, `Every kingdom having been divided against itself is desolated; and house against house doth fall;
18 and if also the Adversary against himself was divided, how shall his kingdom be made to stand? for ye say, by Beelzeboul is my casting forth the demons.
19 `But if I by Beelzeboul cast forth the demons -- your sons, by whom do they cast forth? because of this your judges they shall be;
20 but if by the finger of God I cast forth the demons, then come unawares upon you did the reign of God.
21 `When the strong man armed may keep his hall, in peace are his goods;
22 but when the stronger than he, having come upon `him', may overcome him, his whole-armour he doth take away in which he had trusted, and his spoils he distributeth;
23 he who is not with me is against me, and he who is not gathering with me doth scatter.
24 `When the unclean spirit may go forth from the man it walketh through waterless places seeking rest, and not finding, it saith, I will turn back to my house whence I came forth;
25 and having come, it findeth `it' swept and adorned;
26 then doth it go, and take to it seven other spirits more evil than itself, and having entered, they dwell there, and the last of that man becometh worst than the first.'
27 And it came to pass, in his saying these things, a certain woman having lifted up the voice out of the multitude, said to him, `Happy the womb that carried thee, and the paps that thou didst suck!'
28 And he said, `Yea, rather, happy those hearing the word of God, and keeping `it'!'
29 And the multitudes crowding together upon him, he began to say, `This generation is evil, a sign it doth seek after, and a sign shall not be given to it, except the sign of Jonah the prophet,
30 for as Jonah became a sign to the Ninevites, so also shall the Son of Man be to this generation.
31 `A queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them, because she came from the ends of the earth to hear the wisdom of Solomon; and lo, greater than Solomon here!
32 `Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it, because they reformed at the proclamation of Jonah; and lo, greater than Jonah here!
33 `And no one having lighted a lamp, doth put `it' in a secret place, nor under the measure, but on the lamp-stand, that those coming in may behold the light.
34 `The lamp of the body is the eye, when then thine eye may be simple, thy whole body also is lightened; and when it may be evil, thy body also is darkened;
35 take heed, then, lest the light that `is' in thee be darkness;
36 if then thy whole body is lightened, not having any part darkened, the whole shall be lightened, as when the lamp by the brightness may give thee light.'
37 And in `his' speaking, a certain Pharisee was asking him that he might dine with him, and having gone in, he reclined (at meat),
38 and the Pharisee having seen, did wonder that he did not first baptize himself before the dinner.
39 And the Lord said unto him, `Now do ye, the Pharisees, the outside of the cup and of the plate make clean, but your inward part is full of rapine and wickedness;
40 unthinking! did not He who made the outside also the inside make?
41 But what ye have give ye `as' alms, and, lo, all things are clean to you.
42 `But wo to you, the Pharisees, because ye tithe the mint, and the rue, and every herb, and ye pass by the judgment, and the love of God; these things it behoveth to do, and those not to be neglecting.
43 `Wo to you, the Pharisees, because ye love the first seats in the synagogues, and the salutations in the market-places.
44 `Wo to you, scribes and Pharisees, hypocrites, because ye are as the unseen tombs, and the men walking above have not known.'
45 And one of the lawyers answering, saith to him, `Teacher, these things saying, us also thou dost insult;'
46 and he said, `And to you, the lawyers, wo! because ye burden men with burdens grievous to be borne, and ye yourselves with one of your fingers do not touch the burdens.
47 `Wo to you, because ye build the tombs of the prophets, and your fathers killed them.
48 Then do ye testify, and are well pleased with the works of your fathers, because they indeed killed them, and ye do build their tombs;
49 because of this also the wisdom of God said: I will send to them prophets, and apostles, and some of them they shall kill and persecute,
50 that the blood of all the prophets, that is being poured forth from the foundation of the world, may be required from this generation;
51 from the blood of Abel unto the blood of Zacharias, who perished between the altar and the house; yes, I say to you, It shall be required from this generation.
52 `Wo to you, the lawyers, because ye took away the key of the knowledge; yourselves ye did not enter; and those coming in, ye did hinder.'
53 And in his speaking these things unto them, the scribes and the Pharisees began fearfully to urge and to press him to speak about many things,
54 laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 11
Commentary on Luke 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
Lu 11:1-13. The Disciples Taught to Pray.
1. one, &c.—struck with either the matter or the manner of our Lord's prayers.
as John, &c.—From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."
2-4. (See on Mt 6:9-13).
3. day by day, &c.—an extension of the petition in Matthew for "this day's" supply, to every successive day's necessities. The closing doxology, wanting here, is wanting also in all the best and most ancient copies of Matthew's Gospel. Perhaps our Lord purposely left that part open: and as the grand Jewish doxologies were ever resounding, and passed immediately and naturally, in all their hallowed familiarity into the Christian Church, probably this prayer was never used in the Christian assemblies but in its present form, as we find it in Matthew, while in Luke it has been allowed to stand as originally uttered.
5-8. at midnight … for a friend is come—The heat in warm countries makes evening preferable to-day for travelling; but "midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.
7. Trouble me not—the trouble making him insensible both to the urgency of the case and the claims of friendship.
I cannot—without exertion which he would not make.
8. importunity—The word is a strong one—"shamelessness"; persisting in the face of all that seemed reasonable, and refusing to take a denial.
as many, &c.—His reluctance once overcome, all the claims of friendship and necessity are felt to the full. The sense is obvious: If the churlish and self-indulgent—deaf both to friendship and necessity—can after a positive refusal, be won over, by sheer persistency, to do all that is needed, how much more may the same determined perseverance in prayer be expected to prevail with Him whose very nature is "rich unto all that call upon Him" (Ro 10:12).
9-13. (See on Mt 7:7-11.)
13. the Holy Spirit—in Matthew (Mt 7:11), "good gifts"; the former, the Gift of gifts descending on the Church through Christ, and comprehending the latter.
Lu 11:14-36. Blind and Dumb Demoniac Healed—Charge of Being in League with Hell, and Reply—Demand of a Sign, and Reply.
(See on Mt 12:22-45.)
14. dumb—blind also (Mt 12:22).
20. the finger of God—"the Spirit of God" (Mt 12:28); the former figuratively denoting the power of God, the latter the living Personal Agent in every exercise of it.
21, 22. strong man—meaning Satan.
armed—pointing to all the subtle and varied methods by which he wields his dark power over men.
keepeth—"guardeth."
his palace—man whether viewed more largely or in individual souls—how significant of what men are to Satan!
in peace—undisturbed, secure in his possession.
22. a stronger than he—Christ: Glorious title, in relation to Satan!
come upon him and overcome him—sublimely expressing the Redeemer's approach, as the Seed of the woman, to bruise the Serpent's head.
taketh from him all his armour—"his panoply," "his complete armor." Vain would be the victory, were not the means of regaining his lost power wrested from him. It is this that completes the triumph and ensures the final overthrow of his kingdom. The parable that immediately follows (Lu 11:24-26) is just the reverse of this. (See on Mt 12:43-45.) In the one case, Satan is dislodged by Christ, and so finds, in all future assaults, the house preoccupied; in the other, he merely goes out and comes in again, finding the house "EMPTY" (Mt 12:44) of any rival, and all ready to welcome him back. This explains the important saying that comes in between the two parables (Lu 11:23). Neutrality in religion there is none. The absence of positive attachment to Christ involves hostility to Him.
23. gathereth … scattereth—referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.
27, 28. as he spake these things, a … woman of the company—of the multitude, the crowd. A charming little incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her (Lu 1:28, 42); and our Lord is far from condemning it. He only holds up—as "blessed rather"—the hearers and keepers of God's word; in other words, the humblest real saint of God. (See on Mt 12:49, 50.) How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of its members who dared to talk in the spirit of this glorious saying! (Also see on Mt 12:43.)
29-32. (See on Mt 12:39-42.)
33-36. (See on Mt 5:14-16; Mt 6:22, 23.) But Lu 11:36 here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye imparts.
Lu 11:37-54. Denunciation of the Pharisees.
38. marvelled, &c.—(See Mr 7:2-4).
39-41. cup and platter—remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life.
ravening—rapacity.
40. that which is without, &c.—that is, He to whom belongs the outer life, and right to demand its subjection to Himself—is the inner man less His?
41. give alms … and … all … clean—a principle of immense value. As the greed of these hypocrites was one of the most prominent features of their character (Lu 16:14; Mt 23:14), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though never so fouled with the business of this worky world. (See Ec 9:7).
42. mint … rue, &c.—rounding on Le 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of.
judgment and the love of God—in Mt 23:25, "judgment, mercy, and faith." The reference is to Mic 6:6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." (See on Mr 12:29; Mr 12:32, 33). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites.
these ought ye, &c.—There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."
43. uppermost seats—(See on Lu 14:7-11).
greetings—(See on Mt 23:7-10).
44. appear not, &c.—As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters. (See Ps 5:9; Ro 3:13; a different illustration from Mt 23:27).
46. burdens grievous, &c.—referring not so much to the irksomeness of the legal rites (though they were irksome, Ac 15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.
47, 48. ye build, &c.—Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets," while all the time they "were witnesses to themselves that they were the children of them that killed the prophets" (Mt 23:29, 30); convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent.
49-51. said the wisdom, &c.—a remarkable variation of the words in Mt 23:34, "Behold I SEND." As there seems plainly an allusion to ancient warnings of what God would do with so incorrigible a people, so here Christ, stepping majestically into the place of God, so to speak, says, "Now I am going to carry all that out." Could this be other than the Lord of Israel in the flesh?
50. all … required of this generation—As it was only in the last generation of them that "the iniquity of the Amorites was full" (Ge 15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of Heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.
prophets—in the New Testament sense (Mt 23:34; see 1Co 12:28).
51. blood of Zacharias—Probably the allusion is not to any recent murder, but to 2Ch 24:20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are warned that "of that generation it should be required."
52. key of knowledge—not the key to open knowledge, but knowledge, the only key to open heaven. In Mt 23:13, they are accused of shutting heaven; here of taking away the key, which was worse. A right knowledge of God's Word is eternal life (Joh 17:3); but this they took away from the people, substituting for it their wretched traditions.
53, 54. Exceedingly vivid and affecting. They were stung to the quick—and can we wonder?—yet had not materials for the charge they were preparing against Him.
provoke him, &c.—"to harass Him with questions."