1 And it came about that he was in prayer in a certain place, and when he came to an end, one of his disciples said to him, Lord, will you give us teaching about prayer, as John did to his disciples?
2 And he said to them, When you say your prayers, say, Father, may your name be kept holy and your kingdom come.
3 Give us every day bread for our needs.
4 May we have forgiveness for our sins, as we make free all those who are in debt to us. And let us not be put to the test.
5 And he said to them, Which of you, having a friend, would go to him in the middle of the night and say to him, Friend, let me have three cakes of bread;
6 Because a friend of mine has come to me on a journey, and I have nothing to put before him;
7 And he, from inside the house, would say in answer, Do not be a trouble to me; the door is now shut, and my children are with me in bed; it is not possible for me to get up and give to you?
8 I say to you, Though he will not get up and give to him, because he is his friend, still, if he keeps on making his request, he will get up and give him as much as he has need of.
9 And I say to you, Make requests, and they will be answered; what you are searching for, you will get; when you give the sign, the door will be open to you.
10 For to everyone who makes a request, it will be given; and he who is searching will get his desire; and to him who gives the sign, the door will be open.
11 And which of you, being a father, will give a stone to his son, who makes request for bread? or for a fish, will give him a snake?
12 Or for an egg, will give him a scorpion?
13 If, then, you who are evil are able to give good things to your children, how much more will your Father in heaven give the Holy Spirit to those who make request to him?
14 And he was sending an evil spirit out of a man who was without the power of talking. And it came about that when the spirit had gone the man had the power of talking; and the people were full of wonder.
15 But some of them said, He sends out evil spirits by Beelzebul, the ruler of evil spirits.
16 And others, testing him, were looking for a sign from heaven from him.
17 But he, having knowledge of their thoughts, said to them, Every kingdom in which there is division is made waste; and a house in which there is division comes to destruction.
18 If, then, Satan is at war with himself, how will he keep his kingdom? because you say that I send evil spirits out of men by the help of Beelzebul.
19 And if I, by Beelzebul, send out evil spirits, by whose help do your sons send them out? so let them be your judges.
20 But if I, by the finger of God, send out evil spirits, then the kingdom of God has overtaken you.
21 When the strong man armed keeps watch over his house, then his goods are safe:
22 But when one who is stronger makes an attack on him and overcomes him, he takes away his instruments of war, in which he had put his faith, and makes division of his goods.
23 He who is not with me is against me, and he who will not give me help in getting people together is driving them away.
24 The unclean spirit, when he has gone out of a man, goes through dry places, looking for rest; and when he does not get it, he says, I will go back to my house from which I came.
25 And when he comes, he sees that it has been made fair and clean.
26 Then he goes and gets seven other spirits more evil than himself, and they go in, and take their places there: and the last condition of that man is worse than the first.
27 And it came about that when he said these things, a certain woman among the people said in a loud voice, Happy is the body which gave you birth, and the breasts from which you took milk.
28 But he said, More happy are they who give hearing to the word of God and keep it.
29 And when a great number of people came together to him, he said, This generation is an evil generation: it is looking for a sign and no sign will be given to it but the sign of Jonah.
30 For even as Jonah became a sign to the Ninevites, so will the Son of man be to this generation.
31 The queen of the South will come up on the day of judging and give her decision against the men of this generation: for she came from the ends of the earth to give ear to the wisdom of Solomon; and now something greater than Solomon is here.
32 The men of Nineveh will come up in the day of judging and give their decision against this generation: for they were turned away from their sins at the preaching of Jonah; but now something greater than Jonah is here.
33 No man, when the light has been lighted, puts it in a secret place, or under a vessel, but on its table, so that those who come in may see the light.
34 The light of the body is the eye: when your eye is true, all your body is full of light; but when it is evil, your body is dark.
35 So take care that the light which is in you is not dark.
36 If, then, all your body is light, with no part of it dark, it will be completely full of light, as when a flame with its bright shining gives you light.
37 Now, while he was talking, a Pharisee made a request that he would come to a meal with him; and he went in and took his seat at the meal.
38 And when the Pharisee saw it, he was surprised because he came to the meal without first washing himself.
39 And the Lord said to him, You Pharisees make the outside of the cup and the plate clean; but inside you are thieves and full of evil.
40 O you foolish ones! did not he who made the outside in the same way make the inside?
41 But if you give to the poor such things as you are able, then all things are clean to you.
42 But a curse is on you, Pharisees! for you make men give a tenth of every sort of plant, and give no thought to right and the love of God; but it is right for you to do these things, and not let the others be undone.
43 A curse is on you, Pharisees! for your desires are for the most important seats in the Synagogues and for words of respect said to you in the market-place.
44 A curse is on you! for you are like the resting-places of dead men, which are not seen, and men go walking over them without knowledge of it.
45 And one of the teachers of the law, answering, said to him, Master, in saying this, you give a bad name to us as to them.
46 And he said, A curse is on you, teachers of the law! for while other men are crushed under the weight of the rules you make for them, you yourselves do not put so much as one finger to them.
47 A curse is on you! for you make resting-places for the bodies of the prophets, but your fathers put them to death.
48 So you are witnesses and give approval to the work of your fathers; for they put them to death and you make their last resting-places.
49 For this reason the wisdom of God has said, I will send them prophets and teachers, and to some of them they will give death and cruel pains;
50 So that punishment may come on this generation for the blood of all the prophets which was given from the earliest days;
51 From the blood of Abel to the blood of Zachariah, who was put to death between the altar and the Temple. Yes, I say to you, It will come on this generation.
52 A curse is on you, teachers of the law! for you have taken away the key of knowledge: you did not go in yourselves, and you got in the way of those who were going in.
53 And when he had come out of that place, the scribes and the Pharisees came round him angrily, questioning him about more things;
54 And watching him, for a chance to get something from his words which might be used against 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."