Lucas 11
J.C. Ryle · Citado em PreceptAustin
Lucas 11
Ryle writes that Lk 11:5-11 teach "the importance of perseverance in prayer. This lesson is conveyed to us in the simple parable, commonly called the “Friend at Midnight.” We are there reminded what man can obtain from man by dint of importunity. Selfish and indolent as we naturally are, we are capable of being roused to exertion by continual asking. The man who would not give three loaves at midnight for friendship’s sake, at length gave them to save himself the trouble of being further entreated. The application of the parable is clear and plain. If importunity succeeds so well between man and man, how much more may we expect it to obtain mercies when used in prayer to God. Rod Mattoon - When we look at this portion of Luke, we find a man that is responding to the tyranny of the urgent. Jesus shares this story to teach us important principles about persistence and prayer and how to get your prayers answered. If you have been begging God for something, pay close attention to this section. If you have a tendency to quit and give up easily, stay focused on what the Lord is teaching here. (Treasures from the Scriptures) QUESTION - What is the meaning of the Parable of the Friend in Need (Persistent Neighbor)? ANSWER - Immediately after teaching the disciples to pray the Lord’s Prayer, Jesus told the story of the neighbor who was in need of bread for a visitor (Luke 11:5–10). The disciples had just asked Him to teach them to pray (Luke 11:1), and the lesson He is teaching through this parable is to be persistent in prayer. This is the first of two parables Jesus uses to drive this concept home—the second is the parable of the persistent widow and the unjust judge in Luke 18:1–8. Paul reiterates this same concept in 1 Thessalonians 5:17. The characters in the story are a villager who is in bed with his family at midnight and a neighbor with a need. Hospitality was a strictly observed custom in the Middle East, and a man caught without bread for a visitor would be in a shameful and desperately needy position. Only such a need would drive a man to his neighbor’s house at midnight. And only such a need would drive the man to this level of persistence. The Greek word translated “boldness” in the NIV and “persistence” in the NASB implies impudence and audacity. This is what Jesus is saying should be our attitude as we approach the throne of grace—a confident boldness that persists in pursuing God until He grants us mercy and grace (Hebrews 4:16). A word of caution is appropriate here. Never are we to approach God with impertinence or a demanding or disrespectful attitude. James tells us that we don’t have because we don’t ask, or we ask with the wrong motives (James 4:3). That God allows us to approach Him at all is an indication of His mercy and graciousness toward sinners. But He is our Abba Father (Romans 8:15), and we are His children. We come before Him as a child comes before his earthly father, in confidence that his father loves him and wants the best for him. And if this man would give his neighbor what he wanted not out of friendship, but just because of his shameless boldness, how much more will God, who loves us perfectly, give us when we come into His presence? Jesus tells us to ask and keep on asking (Matthew 7:7), and whatever we ask in God’s will is assured to us. He had just taught the disciples to pray the Lord’s Prayer, which includes the phrase “Your will be done” (Luke 11:2). So, putting it all together, we see that we are to be persistent in asking for God to work in our lives and answer our prayers according to His perfect will and timing, having confidence that He will do so. When we pray without ceasing and have confidence in God, the benefits are many. We experience the goodness of God as we commune with Him. We become eager participants in the purposes of God, yielding our lives and wills to Him. And we enter His presence with boldness and security, knowing that He will bless us with His fellowship and love. GotQuestions.org Friend (5384) (philos means loved (loved one), dear, befriended, friendly, kind. Philos can mean kindly disposed or devoted (Acts 19:31). Philos describes one having special interest in someone else. One who is on intimate terms or in close association with someone else Philos can describe a love which is emotional and conditional. Philos refers to one who has a liking for, is fond of something or someone. ILLUSTRATION - A messenger at a photo lab was leaving a building one day when his beeper went off. The message instructed him to pick up a package at an unfamiliar company with a 12-syllable, tongue-twisting name. The messenger looked skyward and sighed, “God, where am I supposed to go?” Just then the pager came on again, this time with the client’s address. A man nearby witnessed this scene. Raising his arms to the heavens, he cried, “Why don’t you ever answer me?” (From Reader’s Digest [4/91], p. 127.) All of us who are Christians have struggled with the problem of unanswered prayer. In fact, that problem can discourage us so much that we start thinking, “What’s the use?” and we even quit praying. We hear stories of how God answered prayer for others, but for us it just doesn’t seem to work. Sometimes we may try again, but we’re like boys who ring the doorbell and run away. We don’t stick around long enough to find out if God is home and if He is going to open the door and answer our request. (Steven Cole) Someone has wisely observed concerning the subject of prayer: 1) The church has many organizers, but few agonizers. 2) The church has many who pay, but few who pray. 3) The church has many resters, but few wrestlers. 4) The church has many who are enterprising, but few who are interceding. 5) Those who are not praying are those who are playing. 6) One key secret of praying is to pray in secret. 7) The worldly Christian stops praying and the praying Christian stops worldliness. 8) Financial offerings may build a church, but prayer offerings give power to the church. One critical difference between most modern churches and the early church is its focus on prayer. When it comes to the matter of effective praying, never have so many in the church left so much to so few. (David Thompson) Luke 11:6 for a friend of mine has come to me from a journey, and I have nothing to set before him'; KJV Luke 11:6 For a friend of mine in his journey is come to me, and I have nothing to set before him? Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:5-10 Pray Boldly - John MacArthur For - Explains why he is asking at such a late hour. I have nothing to set before him - it would be unthinkable not to provide him with hospitality. NET Note - The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors. Luke 11:7 and from inside he answers and says, 'Do not bother me; the door has already been shut and my children and I are in bed; I cannot get up and give you anything.' KJV Luke 11:7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. Do not bother me Luke 7:6; Gal 6:17 the door has already been shut and my children and I are in bed Luke 13:25; Mt 25:10 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:5-10 Pray Boldly - John MacArthur DO NOT DISTURB SIGN ON THE DOOR And from inside he answers and says, 'Do not bother me; the door has already been shut and my children and I are in bed; I cannot get up and give you anything - Literally "Do not give me bother" which is a present imperative with a negative which means to stop an action in process. The neighbor gives two reasons he should not be bothered and cannot get up (door...shut, in bed). And the fact that he does not address him as friend suggests his aggravation for being awoken at midnight. My children and I are in bed is better in the ESV which has "my children are with me in bed" because in Jewish homes the beds were often all together in one room. Keener adds that "The children would sleep on mats on the floor of the one-room dwelling; unbolting the heavy bar that was laid through rings attached to the door was a bother and would make noise that would awaken them."
Lucas 11
Ryle explains that "By the “name of God we mean all those attributes through which He is revealed to us—His power, wisdom, holiness, justice, mercy and truth. By asking that they may be “hallowed,” we mean that they may be made known and glorified. The glory of God is the first thing that God’s children should desire. It is the object of one of our Lord’s own prayers: “Father, glorify (aorist imperative) Your Name!” (John 12:28). It is the purpose for which the world was created; it is the end for which the saints are called and convened (Related resource: John Piper's sermon God Created Us For His Glory on Isaiah 43:1-7): it is the chief thing we should seek—“that in all things God may be praised” (see note 1 Peter 4:11) Have you ever begun your prayer addressing God as "I Am", His memorial name to all generations? Why should we study and be familiar with God's many Names? God commands us in the Old Testament to honor His Name, Moses recording... "You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain." (Exodus 20:7) Now this commandment means more than avoiding using God's name in a profane (means common) manner. This is important because it speaks to the root sin of disbelieving, denying or distorting the truth about His glorious Being as manifest in part through His Name. The opposite of profaning God's Name is hallowing His Name! It means that those' who are in relationship with Him must honor or hallow His name in the way they live. For citizens of the Kingdom of heaven, we are called to be lights in the way we live and in so doing we give the unbelieving world a proper opinion of our Father Who art in heaven (see note by Ray Stedman below with expounds on this point).. There is protection in God's Name, Solomon writing that... The name of the LORD is a strong tower; The righteous runs into it and is safe. (Pr 18:10+) God's Name is like a well fortified structure that provides protection for citizens of the Kingdom of heaven who still reside on earth. The more we understand God's various Names, the more they become a spiritual fortress for us in our times of need. As we grow to understand the very nature and character of God through a study of His magnificent Names, we will find yourselves running to His name to find safety and strength. His name truly is like a strong tower! God's Name stands for the manifestation of His presence in His revelation and His relation to His people. It is essential to know God's Name because we bear His Name ("Christian") and we are commanded to live in such a way that will bring glorify His Name. As we come to know the significance of each name, we will enhance the breadth of our ability to praise God and to live in His protection. He has sent redemption to His people; He has ordained His covenant forever; Holy and awesome is His name (Psalm 111:9) Nathan Stone in a classic work (Names of God) elaborates on this idea explaining that... a name in the Old Testament was often an indication of a person's character or of some peculiar quality. But what one name could be adequate to God's greatness? After all, as one writer declares, a name imposes some limitation. It means that an object or person is this and not that, is here and not there. And if the Heaven of heavens cannot contain God, how can a name describe Him? What a request of Moses, then, that was —that the infinite God should reveal Himself to finite man by any one name! We can hardly understand or appreciate Moses himself unless we see him in his many-sided character of learned man and shepherd, leader and legislator, soldier and statesman, impulsive, yet meekest of men. We can know David, too, not only as shepherd, warrior, and king, but also as a prophet, a poet, and musician. Even so, the Old Testament contains a number of names and compound names for God which reveal Him in some aspect of His character and dealings with mankind...As one would expect, the opening statement of the Scriptures contains the name God. "In the beginning God!" The Hebrew word from which this word God is translated is Elohim. While not the most frequently occurring word for the Deity, it occurs 2,570 times. The one which occurs most frequently is the word in the King James Version translated Lord, and in the American Standard Version, Jehovah...There is a spiritual significance in the use of these different names. It is much more "rational" to believe that the great and infinite and eternal God has given us these different names to express different aspects of His being and the different relationships He sustains to His creatures. (Borrow Names of God in the Old Testament by Stone, Nathan J) It follows that one would be well rewarded with a greater understanding of the many names of God in the Old Testament, for then one could approach the throne of grace addressing Him by a specific name which speaks of an aspect of His character. For example, if one were in need of help, it might be quite reasonable to approach Him as Jehovah Jireh: The LORD Will Provide. For a study of the Names of God see the following links for a more detailed and practical analysis of a number of God's specific Names. And then go to our Father Who art in heaven and speak with Him based on what you learn about Him from His many Names. Go into His presence acknowledging His worth (worship ~ "worth-ship") giving Him honor and reverence due only to Him. Worship in prayer in Scripture is not repetition or frenzy but includes a review of His character and His ways. NAMES OF GOD Name of the LORD is a Strong Tower: Summary Name of the LORD is a Strong Tower: Why Should You Study It? Elohim: My Creator - Genesis 1:1 El Elyon: Most High God - Sovereign Over All - Genesis 1:18 El Roi: God Who Sees - Genesis 16:13 Jehovah - Exodus 3:14 Jehovah Sabaoth, LORD of hosts (of armies) - Isaiah 6:3 Jehovah Sabaoth , LORD of hosts (of armies) - Isaiah 6:3 Jehovah Mekeddeshem (M'Kaddesh) LORD Who Sanctifies - Exodus 31:13 Jehovah Nissi: The LORD Our Banner - Exodus 17:8-16 Jehovah Nissi: Exposition of Exodus 17:8-16 Jehovah Shalom - Pt 1: The LORD our Peace - Judges 6:24 Jehovah Shalom - Pt 2: The LORD our Peace - Judges 6:24 Jehovah Jireh: The LORD Will Provide - Genesis 22:14 Jehovah Rapha: The LORD our Healer - Exodus 15:26 Jehovah Roi: The Lord is My Shepherd 1 - Psalm 23 Jehovah Roi: The Lord is My Shepherd 2 - Psalm 23 Jehovah Ezer: The LORD our Helper: - Psalm 121 Jehovah Ezer: Commentary on Psalm 121 Our Stronghold sermon by C H Spurgeon on Proverbs 18:10 Jesus' focus in this model prayer on God's Name emphasizes the importance of worship ("worth-ship") as we begin to commune with our Father Who art in heaven. How does worship affect us? Well, for example, if you are going through a difficult time, experiencing assaults from the world, the flesh and/or the devil, all these enemy forces crying out to you to abandon your faith and hope in God, then take a moment and read the encouraging example of King Hezekiah of Judah in Isaiah 36-37. Remember that the nation of Israel had been divided into two kingdoms, Israel to the north with the ten tribes, and Judah in the South with two tribes, Judah and Benjamin. Assyria had defeated the Northern Kingdom of Israel in 712BC and taken the 10 tribes into captivity. In Isaiah 36, we find the formidable foe threatening to bring about the same fate for Judah. Another way to hallow His Name, is to study what His Name stands for, as manifest in His character and His attributes. Consider taking the a month to do an overview of His attributes. What might that do to our faith and our desire to come into His presence in prayer? For assistance in your study you could use the links below as guidelines, but remember not to just read the description or definition of His attribute. Always take time to read the Scriptures (in context) that relate to the specific attribute. ATTRIBUTES OF GOD Summary Chart - The Attributes of God Eternal Faithfulness Foreknows Good Holy Immutable Impartial Incomprehensible Infinite Jealous Justice Longsuffering Love Mercy Omnipotent Omnipresent Omniscient Righteous Self-existent Self-sufficient Sovereign Transcendent Truth Wise Wrath Spurgeon on the Attributes of God Now memorize His Names so that you will be able to meditate (see Primer on Biblical Meditation) on them and the Spirit can call them to your remembrance in your hour of need. This is part of what it means to "hallow" His Name. As alluded to earlier acknowledging God by His various names, although highly commendable, does not encompass the fullness of what is called for in hallowing His name. In other words, we don't just speak His Name with our lips, but we are called to live in the light of the truth of His Name. Believers as a royal priesthood are to represent His Name by walking "in a manner worthy of the calling with which we have been called." (Ephesians 4:1). Ray Stedman elaborates on hallowing God's Name noting that this part of the prayer reflects a personal surrender explaining that... "this is the petition that makes hypocrites out of most of us. For we can say "Father" with grateful sincerity, but when we pray "Hallowed be thy name," we say this with the guilty knowledge that, as we pray, there are areas of our life in which His Name is not hallowed and in which, furthermore, we don't want it to be hallowed. When we say "Hallowed by thy name," we are praying, "May the whole of my life be a source of delight to you and may it be an honor to the name which I bear, which is your name. Hallowed be your name." It is the same thing we find in that prayer of David's at the close of one of his great psalms: "May the words of my mouth and the meditations of my heart be acceptable in thy sight, O Lord, my strength and my redeemer," (Psalms 19:14). That is praying "Hallowed be thy name." The trouble is that we so frequently know there are great areas of our life that are not hallowed. There are certain monopolies which we have reserved to ourselves, privileged areas which we do not wish to surrender, where the name of our boss or the name of our girl friend or some other dear one means more to us than the name of God. But when we pray this, if we pray it in any degree whatsoever of sincerity or openness or honesty, we are praying, "Lord, I open to you every closet, I am taking every skeleton out for you to examine. Hallowed be thy name." There cannot be any contact with God, any real touching of his power, any genuine experiencing of the glorious fragrance and wonder of God at work in human life until we truly pray, and the second requisite of true prayer is that we say "Hallowed be thy name." But we are not only aware that in each of us there are areas where God's name is not hallowed, where he cannot write his name, but furthermore we are aware deep in our being that none of us can make our lives like this, that no matter how we may try to arrange every area of our lives to please him, there is a fatal weakness, a flaw that somehow makes us miss the mark. Even when we try hard we find ourselves unable to do this. But you will notice that this prayer is not phrased as simply a confession or an expression of repentance to the Father. We are not to pray as so frequently we do pray, "Father, help me to be good," or "Help me to be better." Is it not rather remarkable that throughout this whole pattern prayer, not once do you ever find an expression of a desire for help in the sanctification of life? That which is so much our concern, and so much the concern of Scripture, is never once reflected in this prayer. No, Jesus turns our attention entirely away from ourselves to the Father. This phrase, "Hallowed be thy name" is really a cry of helpless trust, in which we are simply standing and saying, "Father, not only do I know that there are areas in my life where Thy Name is not hallowed, but I know also that only You can hallow them, and I am quite willing to simply stand still and let You be the Holy One Who will actually be first in my life." When we pray that way, then we discover that the rest comes by itself, so to speak. The man who lets God be his Lord and surrenders to Him is drawn quite spontaneously into a great learning process and becomes a different person. Martin Luther once said, "You do not command a stone which is lying in the sun to be warm. It will be warm all by itself." When we say, "Father, there is no area of my life that I'm not willing to let you talk to me about, there is no area that I will hide from you, my sexual life, my business life, my social life, my school life, my recreation times, my vacation periods," that is saying, "Hallowed be thy name." When we pray that way we discover that God will walk into the dark closets of our life where the odor is sometimes too much even for us to stand and clean them out and straighten them up and make them fit for his dwelling. "If we walk in the light," John says, (and that is not sinlessness, that means where God sees everything), "If we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanses us from all sin," (1 John 1:7 RSV). (The Pattern Prayer) PETITION FOR GOD'S KINGDOM TO COME Your Kingdom (basileia) come - Notice that plea to come is in the aorist imperative which is a command which normally calls for urgent action. Keep in mind that a Kingdom has to have a King and so when we pray this prayer, we are essentially pleading with the Lord Jesus Christ to come into hearts now as their Savior and King and also to return and begin His reign in His earthly kingdom. And so when we pray your Kingdom come, we are praying for the glorious day when our Lord Jesus Christ returns as King of kings and Lord of lords (Rev 19:16+, compare Da 2:34, 35+ with Da 2:44, 45+) to set up His Millennial kingdom on earth in which righteousness will be the rule of the day. To reiterate, the Kingdom is inseparable from the King and to pray for His Kingdom to come is to pray for its consummation. This is the kingdom to which we are citizens and its fulfillment should be the longing of our hearts and our prayers. As an aside, it is ironic that many amillennialists pray this prayer for the millennial kingdom to come! As another writer quips "If the messianic kingdom had already begun, as some scholars affirm, this prayer would hardly be necessary." THOUGHT - Compare the exclamation of the early church "Maranatha" which means "Our Lord, come", "O Lord come!" or "Our Lord has come." (1 Co 16:22+). Would it be that we heard this same cry more often from the modern church!
Lucas 11
Ryle - By his kingdom (basileia) we mean, first, the kingdom of grace which God sets up and maintains in the hearts of all living members of Christ by his Spirit and Word. But we mean chiefly the kingdom of glory which one day will be set up when Jesus comes the second time (NOTE: RYLE LIVED FROM 1816-1900 AND BELIEVED IN A MILLENIUM WELL BEFORE THE "DISPENSATIONALISTS"! He was a strong believer in the return of the Jews to their own land as being prophesied in the Bible and thus was part of the movement that led to the Balfour Declaration.), and “they will all know me, from the least of them to the greatest” (He 8:11+). This is the time when sin, sorrow and Satan will be driven out of the world. It is the time when the Jews will be converted, and the full number of the Gentiles will come in (Romans 11:25+), and a time that is to be desired more than anything. It therefore fills a foremost place in the Lord’s Prayer. Ray
Lucas 11
Ryle - There are few promises in the Bible so broad and unqualified as those contained in this wonderful passage. The last in particular deserves special notice. The Holy Spirit is beyond doubt the greatest gift which God can bestow upon man. Having this gift, we have all things, life, light, hope and heaven. Having this gift we have God the Father’s boundless love, God the Son’s atoning blood, and full communion with all three Persons of the blessed Trinity. Having this gift, we have grace and peace in the world that now is, glory and honor in the world to come. And yet this mighty gift is held out by our Lord Jesus Christ as a gift to be obtained by prayer! “Your heavenly Father shall give the Holy Spirit to them that ask Him.”....If we do pray, let it be a settled rule with us, never to leave off the habit of praying, and never to shorten our prayers. A man’s state before God may always be measured by his prayers. Whenever we begin to feel careless about our private prayers, we may depend upon it, there is something very wrong in the condition of our souls. There are breakers ahead. We are in imminent danger of a shipwreck. John Owen - The heavenly Father will give the Holy Spirit to those who ask him! LUKE 11:13 --- The presence of the Holy Spirit with believers as a comforter, sent by Christ for those ends and purposes for which he is promised, is better and more profitable for believers than any corporeal presence of Christ can be, now he has fulfilled the one sacrifice for sin which he was to offer. The Holy Spirit is promised under a twofold consideration: 1. As a Spirit of sanctification to the elect, to convert them and make them believers. 2. As a Spirit of consolation to believers, to give them the privileges of the death and purchase of Christ. On this account, we are to pray to the Father and the Son to give the Spirit to us. ‘Your heavenly Father will give the Holy Spirit to those who ask him’ (Luke 11:13). Now the Holy Spirit, being God, is no less to be invoked, prayed to, and called on, than the Father and Son. Hence is that great weight, in particular, laid upon our not grieving the Spirit (Eph. 4:30), because he comes to us in the name, with the love, and upon the condescension, of the whole blessed Trinity. The mystery of the Father and the Son, and the matter of commission and delegation were not under the Old Testament so clearly discovered: ‘until the Spirit is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is deemed a forest’ (Isa. 32:15)—that is, till the Gentiles be called, and the Jews rejected Being (present tense = continually)(5225)(huparcho from hupó = under + árcho = begin or arche = beginning) means literally to begin under and then to exist, be present or be at hand. It denotes the continuance of a previous state or existence. To live, to behave or to continue to be. To be in existence and in this passage it means to continually exist as an evil (sinful) person! Woe! Jeremiah was right when he said The heart is more deceitful than all else And is desperately sick; Who can understand it? (Jer 17:9) And Paul was right when he said "THERE IS NONE RIGHTEOUS, NOT EVEN ONE; (Ro 3:10, cf Ro 3:12) Evil (wicked, bad) (4190)(poneros from poneo = work or toil) means evil (as used here by Jesus referring to men's evil, malignant character), pernicious, that which is morally or socially worthless. Poneros describes determined, aggressive, and fervent evil that actively opposes what is good. So it should not surprise you that poneros is used to describe Satan himself as the evil one (e.g., 1 Jn 5:18-19-note). Poneros is not just bad in character (like kakos), but bad in effect (injurious)! Know (1492)(eido) means in general to know by perception and is distinguished from ginosko because ginosko generally refers to knowledge obtained by experience. Eido/oida is a perception, a being aware of, an understanding, an intuitive knowledge which in the case of believers can only be given by the Holy Spirit. However in this context Jesus refers to that knowledge is available to all men. And so all men have an "absolute knowledge" (that which is without a doubt) of how to give good gifts to their children. Good (18)(agathos) means intrinsically good, inherently good in quality and also conveying the sense of good which is profitable, useful, beneficial or benevolent (marked by or disposed to doing good). As an aside, as father of 4 children, I wonder how often my gifts to them have truly been agathos? I fear too often I indulged them, which was not good! Gifts (1390) doma from didomi) is a word that means present or gift but which lends greater emphasis to the character of the gift. For example, in secular Greek doma was used of a thing given, as in a medical dose. Doma - 4v - Matt. 7:11; Lk. 11:13; Eph. 4:8; Phil. 4:17 Other Resources Related to Prayer: Colossians 1:9 Commentary Colossians 4:12 Commentary Devotional on Prayer Guide to Praying for Missionaries Pithy Prayer Phrases Prayer - Greek Words for Prayer Prayer Devotionals and Illustrations Prayer Hymns and Poems Prayer Quotes Praying in the Spirit Spurgeon's Gems on Prayer Now be sure that your reading of these comments issues in action (pray!) for as someone once said, "Any discussion of the doctrine of prayer that does not issue in the practice of prayer is not only not helpful, but harmful." Steven Cole draws this principle from Luke 11:11-13 - Approach God with trust as His child, knowing that if it is for your spiritual good, the Father will give it. (Ed: Cole somewhat speculates) Jesus seems to be answering a silent objection: “If God is like the groggy, unwilling neighbor at midnight, then I’m not sure that I want to bug Him.” Jesus changes the picture to a loving father who meets the needs of his children and then concludes how much more the heavenly Father will meet the needs of His children. His aim is to encourage us to come to God as our loving Father, being assured that He cares for us and that He will meet our needs. As in 11:5-10, Jesus gives an illustration followed by direct application. Luke 11:11-12: Some Greek manuscripts add from Matthew the clause that if a son asks for a loaf of bread, the father won’t give him a stone (see Matt. 7:9-note). But probably the original of Luke omitted that illustration and added the other about the egg and the scorpion. There is no need to harmonize the two accounts since Jesus gave the same teaching in two different settings. He just varied His illustrations. The illustration is effective because it is so ludicrous. No earthly father would be so cruel as to give his hungry child something deceptive and harmful in place of the food the child asked for. A snake with its silvery scales could be mistaken for a fish and a coiled up scorpion could look like a small egg to a child. But when he takes these trustingly from his father, they harm him rather than feed him and meet his need. Even though we are evil by nature (Luke 11:13-note how Jesus assumes that men are evil even when they are acting with love toward their children), we would never treat our children in this manner. The argument is from the lesser to the greater. As Calvin expresses it, “If the little drops produce such an amount of beneficence, what ought we to expect from the inexhaustible ocean?” If sinful men so love their children and provide for their needs, how much more will God? Luke 11:13 - The application: Then Jesus drives home the application: “If you then, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to those who ask Him?” In the parallel in Matthew 7:11, Jesus is more general in saying that God will give what is good to those who ask Him. But here He specifies the Holy Spirit Who, being God, is the greatest good we could imagine. While all who truly believe in Christ receive the Holy Spirit at the moment of salvation (Ro 8:9-note), we all need to know more and more of the Spirit’s fullness in our daily walk. Whatever our needs, our greatest need is to be filled continually with God’s Spirit. So Jesus instructs us to come as needy children and ask the Father to pour out His Spirit upon us. Jesus’ specifying the Holy Spirit shows that He is not promising to meet our every whim for material things or for earthly benefits. But He is promising that if something is for our spiritual good and we come as trusting children and ask, the loving Father will give it to us. He may delay the blessing because He knows that I am not ready to receive it yet. He may have purposes of training me in faith and prayer that require His withholding the request for the present time. He may know what I do not know, that my request is not for my ultimate good, and so He will deny my request because He has something better for me. But Jesus is teaching that we should approach God with trust, as a child would come to a loving father, and if my request is for my spiritual good, the Father will give it to me. Andrew Murray (p. 37) puts it, “Fatherlike giving is the Divine response to childlike living.” So verse 13 brings us back full circle to where Jesus’ instruction on prayer began (11:2), that we must come to know God as our heavenly Father. Martyn Lloyd-Jones (p. 202) states, This is one of our main troubles, is it not? If you should ask me to state in one phrase what I regard as the greatest defect in most Christian lives I would say that it is our failure to know God as our Father as we should know Him.... Ah yes, we say; we do know that and believe it. But do we know it in our daily life and living? Is it something of which we are always conscious? If only we got hold of this, we could smile in the face of every possibility and eventuality that lies ahead of us. One of Satan’s original ploys was to get Eve to doubt that God is good. His commandment was keeping something good from her. He still uses that ploy to cause Christians to fall and to keep unbelievers from God: If your God is good, why does He allow such pain and suffering in the world? Why does a good God allow a little child in a war-torn land to get his legs blown off by a land mine? Why does a good God allow a sweet little toddler to die a slow, painful death from cancer? Why does a good God allow His servants who are dedicated to doing His work to be killed by evil men? The difficult questions could go on forever. The Bible doesn’t gloss over these problems or pretend that they do not exist. The Book of Job shows us that a partial answer centers on our finiteness and sinfulness and God’s infinite holiness. We as sinful creatures dare not challenge the Almighty Holy One. He is perfectly just to allow the most righteous man on the earth to suffer terrible things, because not even that man has a claim on God. Furthermore, Scripture shows that the final resolution to the problem of suffering and evil lies in eternity, not in this life, when God will reward the righteous and punish the wicked. But the existence of pain and evil in this world does not undermine the goodness of God or His fatherly love for His children. Even when we do not understand why God allows the trials we are suffering, we must come to Him in faith and ask for a fuller measure of His Holy Spirit. Keep on asking and seeking and knocking. Jesus promises that we will not be sent away empty-handed. Approach God with bold persistence, knowing that as a loving Father, He will give you what is for your spiritual good. It is impossible for Him to do anything evil toward us. Conclusion A dad with a three-year-old son had just gone through the bedtime routine of reading a story, listening to his prayers, answering a dozen questions, giving him a hug, and saying good-night four or five times before slipping out of the room. Finally, after a long, hard day, he could relax. He sat down in his easy chair and it was quiet for about five minutes before he heard, “Daddy, can I have a drink of water?” He said, “No, son, be quiet and go to sleep.” It was quiet for a couple of minutes before, louder than before, he heard, “Daddy, can I have a drink of water?” “Son, I said to be quiet and go to sleep!” There was silence again, but it didn’t last long. “Daddy, please can I have a drink of water?” The dad could see that he wasn’t getting anywhere, so he said, “Son, if I hear one more sound out of that room, I’m going to spank you!” You could hear a pin drop. The silence was thick for about one minute. Then he heard, “Daddy, when you come in here to spank me, would you bring me a drink of water?” Now the dad knew that his son really was thirsty! Why? Because he was boldly persistent in his request. We all have friends who drop in on us at midnight. We don’t have in ourselves what they need. But we have a Friend and Father in heaven who has plenty to meet their needs. He invites us to disturb Him at any hour and to keep on knocking until we obtain what our friends need. Discussion Questions 1. How do we know when (if at all) to stop persisting in prayer when God doesn’t answer? 2. How would you answer a critic who brought up cases of horrible suffering as evidence that God is not good? Why is it crucial to affirm God’s goodness even when we suffer? 3. Why does God delay to answer prayers that seemingly would be for His glory to answer now? 4. Is it a cop-out to pray, “If Your will be done?” Can we know God’s will for a specific situation in advance? Luke 11:14 And He was casting out a demon, and it was mute; when the demon had gone out, the mute man spoke; and the crowds were amazed. KJV Luke 11:14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. And He was casting out a demon Mt 9:32,33; 12:22,23; Mark 7:32-37 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:14-23 The Vilification of Jesus, Part 1 - John MacArthur Luke 11:14-23 The Vilification of Jesus, Part 2 - John MacArthur John Hannah's Outline of Luke 11:14-54 The conflict causing the rejection of the Son of Man (Lk 11:14-36) The occasion (Lk 11:14) The charge of empowerment by Satan (Lk 11:15-16) The defense against the charge (Lk 11:17-23) The illustration of Israel's plight (Lk 11:24-28) The sign to the nation (Lk 11:29-32) The warning to the nation (Lk 11:33-36) The consequence of the rejection of the Son of Man (Lk 11:37-54) The occasion (Lk 11:37-38) Woes pronounced upon the Pharisees (Lk 11:39-44) For their externalism (Lk 11:39-41) For their disregard of true justice (Lk 11:42) For desire to be regarded by men (Lk 11:43) For their deceit (Lk 11:44) Woes pronounced upon the lawyers (Lk 11:45-52) For their lack of care (Lk 11:45-46) For their attitude toward the prophets (Lk 11:47-51) For their hindrances (Lk 11:52) The result (Lk 11:53-54) Related Passages: Mt 9:32,33+ As they were going out, a mute, demon-possessed man was brought to Him. 33 After the demon was cast out, the mute man spoke; and the crowds were amazed, and were saying, “Nothing like this has ever been seen in Israel.”
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Ryle puts it (Expository Thoughts on the Gospels [Baker], 3:17, on Luke 11:14-20) Do we suppose, because bodily possession by Satan is not so glaringly manifest as it once was, that the great enemy is less active in doing mischief than he used to be? If we think so we have much to learn. Do we suppose that there is no such thing as the influence of a “dumb” devil in the present day? If we do, we had better think again. What shall we say of those who never speak to God, who never use their tongues in prayer and praise, ...? What shall we say, in a word, of those who can speak to every one but God? What can we say but that Satan has despoiled them of the truest use of a tongue? Sometimes we look at nice, decent, law-abiding people and assume that they are not in Satan’s domain, as if there is some large, neutral zone between God’s kingdom and Satan’s kingdom. But Satan is a deceiver, and he cunningly leaves many in their not-toobad condition so that we look at them and think, “This person couldn’t be in Satan’s domain!” Do not be deceived! Even though a person may not look like Legion or may not be struck dumb and blind by demons, he or she is still just as much in Satan’s evil domain, headed for an eternity in hell, if he is not rescued by Jesus Christ. This means that every time we proclaim the Gospel to a lost soul, a spiritual battle is raging. There are two and only two sides. Either the person ignores or rejects the Gospel and remains in Satan’s domain; or, Jesus Christ saves him and he is transferred to the kingdom of God’s beloved Son (Col. 1:13). (Luke 11:14-28 The Heavenly War) Casting out (1544)(ekballo from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force (Mt. 8:12; 15:17; 25:30; Acts 16:37, 27:38; Lxx - Lev. 14:40). Casting out of demons was a common occurrence in Jesus' ministry and His associates - Luke 4:33–35, 41; 8:27–37; 9:37–42; 13:32), twelve apostles (Lk 9:1); seventy evangelists (Lk 10:17). Luke's uses of ekballo - Lk. 4:29; Lk. 6:22; Lk. 6:42; Lk. 9:40; Lk. 9:49; Lk. 10:2; Lk. 10:35; Lk. 11:14; Lk. 11:15; Lk. 11:18; Lk. 11:19; Lk. 11:20; Lk. 13:28; Lk. 13:32; Lk. 19:45; Lk. 20:12; Lk. 20:15; Acts 7:58; Acts 9:40; Acts 13:50; Acts 16:37; Acts 27:38 Demon (1140)(daimonion from daímon = demon) most often describes demons or evil spirits who have supernatural powers and are neither human nor divine (Mt 7:22). BDAG says daimonion is a "transcendent incorporeal being with status between humans and deities." Luke's uses of daimonion - Luke also uses the word 'unclean spirits" 5 times (Lk 4:36, 6:18, 8:29, 9:42, 11:24) and "unclean demon" once (Lk 4:33) Lk. 4:33; Lk. 4:35; Lk. 4:41; Lk. 7:33; Lk. 8:2; Lk. 8:27; Lk. 8:29; Lk. 8:30; Lk. 8:33; Lk. 8:35; Lk. 8:38; Lk. 9:1; Lk. 9:42; Lk. 9:49; Lk. 10:17; Lk. 11:14; Lk. 11:15; Lk. 11:18; Lk. 11:19; Lk. 11:20; Lk. 13:32; Acts 17:18; Luke also uses the word 'unclean spirits" 5 times (Lk 4:36, 6:18, 8:29, 9:42, 11:24) and "unclean demon" once (Lk 4:33) Amazed (2296)(thaumazo from thauma [from thaomai = to wonder] = wonder, admiration) means to wonder, marvel, be struck with admiration or astonishment. Thaumazo describes the human response when confronted by divine revelation in some form. Luke's uses of thaumazo - Lk. 1:21; Lk. 1:63; Lk. 2:18; Lk. 2:33; Lk. 4:22; Lk. 7:9; Lk. 8:25; Lk. 9:43; Lk. 11:14; Lk. 11:38; Lk. 20:26; Lk. 24:12; Lk. 24:41;Acts 2:7; Acts 3:12; Acts 4:13; Acts 7:31 Matthew uses thaumazo in a similar context in two passages After the demon was cast out (for context see Mt 9:32), the mute man spoke; and the crowds were amazed, and were saying, "Nothing like this has ever been seen in Israel." (Matthew 9:33+) So the crowd marveled as they saw the mute speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel. (Matthew 15:31) Related Resources: following from gotquestions.org What does the Bible say about demons? Do demons exist? Are demons fallen angels? Can a Christian be demon possessed? Can a Christian be demonized? How do we distinguish a psychological disorder from demon possession? Is there activity of demonic spirits in the world today? What does the Bible say about demon possession / demonic possession? Can a Christian today perform an exorcism? What does the Bible say about casting out demons? What does it mean that the name of the demon was Legion? Who were the seven sons of Sceva? Can demons attach themselves to non-living/inanimate objects? What does the Bible say about demonic oppression? What are unclean spirits? Are unclean spirits demons? How are idols connected to demons (Deuteronomy 32:16-17)? Luke 11:15 But some of them said, "He casts out demons by Beelzebul, the ruler of the demons." KJV Luke 11:15 But some of them said, He casteth out devils through Beelzebub the chief of the devils. NLT Paraphrase but some of them said, "No wonder he can cast out demons. He gets his power from Satan, the prince of demons." He casts out demons Mt 9:34; Mt 12:24-30; Mark 3:22-30; John 7:20; 8:48,52; 10:20 by Beelzebul, the ruler of the demons Lk 11:18,19 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:14-23 The Vilification of Jesus, Part 1 - John MacArthur Luke 11:14-23 The Vilification of Jesus, Part 2 - John MacArthur Parallel Passages: Matthew 10:25+ “It is enough for the disciple that he become like his teacher, and the slave like his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household! Matthew 12:24+ But when the Pharisees heard this, they said, “This man casts out demons only by Beelzebul the ruler of the demons.” Mark 3:22+ The scribes who came down from Jerusalem were saying, “He is possessed by Beelzebul,” and “He casts out the demons by the ruler of the demons.” JESUS' EXORCISM BRINGS ACCUSATION But some of them said - But is a term of contrast marking a change of direction from the amazed crowd to the blaspheming group! The identity of the some cannot be determined definitively from the immediate context, but clearly they are Jewish protagonists and most likely from the party of the Pharisees (or urged on by them), because this party name is mentioned 6 times in the following section - Lk 11:37, 38, 39, 42, 43, 53. The point is that while the majority of Jews ("crowds") were still amazed at Jesus' power over the demons, a smaller group of Jews sought to discredit His miraculous powers and attribute them to Satan. They only had two choices for supernatural power and they were not about to attribute to Jesus it was performed by the power of God! He casts (ekballo) out demons (daimonion) by Beelzebul (beelzeboul), the ruler (archon) of the demons - Notice that even this group of Jews recognized that Jesus was performing a supernatural work. They could not dispute His clear manifestation of supernatural power. They had to devise a solution and since they were not willing to ascribe His work to God, they resorted to ascribing it to demonic power. In short they were saying that Jesus' power over the demons was the result of Satan empowering Jesus, presumably by indwelling Him! In essence they were accusing Jesus of performing diabolical acts! Mark 3:22+ the Jewish protagonists clearly stated that Jesus was "possessed by Beelzebul!" In Matthew 10:25+ the Jews called Jesus Beelzebul! They were calling Jesus the Devil! In claiming that Jesus cast out demons by Beelzebul, BDAG says they were accusing Him of witchcraft! J
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Ryle - The kingdom of God is come upon you. The argument here appears to be this,—“If these miracles which I work are really worked by the finger of God, and I am clearly proved by them to be one sent from God, then, whether you will allow it or not, the times of Messiah have evidently arrived. The kingdom of God has come down upon you unawares, and these miracles are signs that it is so.”—This argument reduced the enemies of our Lord to a dilemma. Either they must deny that our Lord cast out devils,—this they could not do;—or else they must admit that their own sons cast out devils by the power of Beelzebub;—this they would not do.—The nature of the argument appears to show that when our Lord spake of “your sons casting out devils,” He could not have meant His own disciples. Has come (aorist tense) (5348)(phthano) originally meant to precede someone, to come before or to anticipate (as in 1Th 4:15+). Over time phthano begin to lose the idea of priority and to mean simply to come to or to arrive at. The idea is to come to a particular state or to arrive at a goal and so to attain it. In Mt 12:28+ "“But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you." Phthano pictures progress along a road to a certain point. Phthano - 7v - arrive(1), attained(1), come(3), first to come(1), precede(1). Matt. 12:28; Lk. 11:20; Rom. 9:31; 2 Co. 10:14; Phil. 3:16; 1 Thess. 2:16; 1 Thess. 4:15 Luke 11:21 "When a strong man, fully armed, guards his own house, his possessions are undisturbed. NET Luke 11:21 When a strong man, fully armed, guards his own palace, his possessions are safe. GNT Luke 11:21 ὅταν ὁ ἰσχυρὸς καθωπλισμένος φυλάσσῃ τὴν ἑαυτοῦ αὐλήν, ἐν εἰρήνῃ ἐστὶν τὰ ὑπάρχοντα αὐτοῦ· NLT Luke 11:21 For when a strong man like Satan is fully armed and guards his palace, his possessions are safe-- KJV Luke 11:21 When a strong man armed keepeth his palace, his goods are in peace: ESV Luke 11:21 When a strong man, fully armed, guards his own palace, his goods are safe; NIV Luke 11:21 "When a strong man, fully armed, guards his own house, his possessions are safe. ASV Luke 11:21 When the strong man fully armed guardeth his own court, his goods are in peace: CSB Luke 11:21 When a strong man, fully armed, guards his estate, his possessions are secure. NKJ Luke 11:21 "When a strong man, fully armed, guards his own palace, his goods are in peace. NRS Luke 11:21 When a strong man, fully armed, guards his castle, his property is safe. YLT Luke 11:21 'When the strong man armed may keep his hall, in peace are his goods; NAB Luke 11:21 When a strong man fully armed guards his palace, his possessions are safe. NJB Luke 11:21 So long as a strong man fully armed guards his own home, his goods are undisturbed; GWN Luke 11:21 "When a strong man, fully armed, guards his own mansion, his property is safe. BBE Luke 11:21 When the strong man armed keeps watch over his house, then his goods are safe: When a strong man, fully armed, Mt 12:29; Mark 3:27 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:14-23 The Vilification of Jesus, Part 1 - John MacArthur Luke 11:14-23 The Vilification of Jesus, Part 2 - John MacArthur Parallel Passages: Matthew 12:29+ “Or how can anyone enter the strong man’s house and carry off his property, unless he first binds the strong man? And then he will plunder his house. Mark 3:27+ “But no one can enter the strong man’s house and plunder his property unless he first binds the strong man, and then he will plunder his house. A LITTLE PARABLE WAR IN THE COSMOS When a strong man - Literally "the strong one." To whom does Jesus refer? In context strong man refers to Satan the king of the demons. The demon-possessed man was an evidence of his power. Jesus explains this is the second reason His opponents were wrong in accusing Him of being empowered by Satan in carrying out His exorcisms. The point is that the One who would attack Satan must be stronger than Satan. Jesus is stronger than Satan, which was the reason He could cast out the demon. J C Ryle comments that "The literal translation (the strong one) brings out the character of the devil, and the applicability of the whole passage to him with much force." If you as a believer are fearful of the demonic recall John's assuring words "You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world." (1 John 4:4+) Deffinbaugh - In this analogy, Satan is the strong man and his “possessions” are those who are demon-possessed and Jesus is the One who has greater power and is taking away those he has possessed. Jesus is saying that He must overpower Satan before He can deliver those whom he had formerly possessed. His enemies refused to acknowledge that Jesus was God or that His power was God’s power, and yet logic would once again force them to this conclusion. In order to deliver men and women from demon-possession Jesus had to be greater than Satan. To attribute His power to Satan was foolish. To think He was not greater than Satan was also folly. If the evidence were interpreted according to good logic, the evidence would point to Jesus as the Messiah. (Evidence that Produced Various Verdicts Luke 11:14-36) Fully armed, guards (phulasso) his own house, his possessions (huparcho) are undisturbed - Fully armed (kathoplizo only here - fully equipped) means completely armed with weapons and in the perfect tense indicates this is a permanent state. This armed guard does not let its guard down. Guards (phulasso) is in the present tense picturing the strong man continually on guard. House (aule) describes a building large enough and elaborate enough to have an interior courtyard and pictures not a pauper's shack but a palatial mansion or palace. In context, house is Satan's sphere of influence, in this case a blind, mute man whom his demons had possessed. His possessions is literally "the things that belong to him." Undisturbed is literally "in peace" (en eirene). As explained by Steven Cole the strong man's own house and possessions are men and women who are not believers and by default who belong to Satan's kingdom, not in the sense that they are "possessed" (as in demon possession) but that in the sense that they are "owned" by Satan and are subjects of his kingdom of darkness. THOUGHT - When we were born again, we were set free of Satan's power and control. God "rescued (rhuomai) us from the domain (exousia - the right and the might of the "strong man") of darkness, and transferred (ONCE AND FOR ALL TIME) us to the kingdom of His beloved Son, in Whom we have redemption (apolutrosis) (JESUS PAID THE "RANSOM" PRICE TO SET US FREE = THE BLOOD OF JESUS! SEE 1 Pe 1:18-19+), the forgiveness (aphesis)(SENDING AWAY FOREVER) of sins (PAST, PRESENT, FUTURE)." (Col 1:13-14+) Satan continues to cast accusations and charges at believers (cf Rev 12:10+, Eph 6:16+) but they won't "stick" because we have been forever clothed in the righteousness of Christ (2 Cor 5:21+, 1 Co 1:30, cf Isa 61:3+). John adds "We know that no one who is born of God sins (habitually); but He who was born of God keeps (present tense = CONTINUALLY GUARDS) him, and the evil one does not touch him." (1 Jn 5:18+) Steven
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Ryle - Let us observe in these verses what a fearful picture our Lord draws of Satan’s power. There are four points in His description, which are peculiarly instructive. Christ speaks of Satan as a “strong man.” The strength of Satan has been only too well proved by his victories over the souls of men. He who tempted Adam and Eve to rebel against God, and brought sin into the world,—he who has led captive the vast majority of mankind, and robbed them of heaven; that evil one is indeed a mighty foe. He who is called the “Prince of this world,” is not an enemy to be despised. The devil is very strong. Christ speaks of Satan as a “strong man, armed.” Satan is well supplied with defensive armor. He is not to be overcome by slight assaults, and feeble exertions. He that would overcome him must put forth all his strength. “This kind goeth not out but by prayer and fasting.”—And Satan is also well supplied with offensive weapons. He is never at a loss for means to injure the soul of man. He has snares of every kind, and engines of every description. He knows exactly how every rank, and class, and age, and nation, and people can be assailed with most advantage. The devil is well armed. Christ speaks of man’s heart as being Satan’s “palace.” The natural heart is the favorite abode of the evil one, and all its faculties and powers are his servants, and do his will. He sits upon the throne which God ought to occupy, and governs the inward man. The devil is the “spirit that worketh in the children of disobedience.” (Eph 2:2.) Christ speaks of Satan’s “goods being at peace.” So long as a man is dead in trespasses and sin, so long his heart is at ease about spiritual things. He has no fear about the future. He has no anxiety about his soul. He has no dread of falling into hell. All this is a false peace no doubt. It is a sleep which cannot last, and from which there must be one day an awful waking. But there is such a peace beyond question. Thoughtless, stolid, reckless insensibility about eternal things is one of the worst symptoms of the devil reigning over a man’s soul. Let us never think lightly of the devil. That common practice of idle jesting about Satan which we may often mark in the world, is a great evil. A prisoner must be a very hardened man who jests about the executioner and the gallows. The heart must be in a very bad state, when a man can talk with levity about hell and the devil. Let us thank God that there is One who is stronger even than Satan. That One is the Friend of sinners, Jesus the Son of God. Mighty as the devil is, he was overcome by Jesus on the cross, when He triumphed over him openly. Strong as the devil is, Christ can pluck his captives out of his hands, and break the chains which bind them. May we never rest till we know that deliverance by experience, and have been set free by the Son of God! Luke 11:23 "He who is not with Me is against Me; and he who does not gather with Me, scatters. NET Luke 11:23 Whoever is not with me is against me, and whoever does not gather with me scatters. GNT Luke 11:23 ὁ μὴ ὢν μετ᾽ ἐμοῦ κατ᾽ ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ᾽ ἐμοῦ σκορπίζει. NLT Luke 11:23 "Anyone who isn't with me opposes me, and anyone who isn't working with me is actually working against me. KJV Luke 11:23 He that is not with me is against me: and he that gathereth not with me scattereth. ESV Luke 11:23 Whoever is not with me is against me, and whoever does not gather with me scatters. NIV Luke 11:23 "He who is not with me is against me, and he who does not gather with me, scatters. ASV Luke 11:23 He that is not with me is against me; and he that gathereth not with me scattereth. CSB Luke 11:23 Anyone who is not with Me is against Me, and anyone who does not gather with Me scatters. NKJ Luke 11:23 "He who is not with Me is against Me, and he who does not gather with Me scatters. NRS Luke 11:23 Whoever is not with me is against me, and whoever does not gather with me scatters. YLT Luke 11:23 he who is not with me is against me, and he who is not gathering with me doth scatter. NAB Luke 11:23 Whoever is not with me is against me, and whoever does not gather with me scatters. NJB Luke 11:23 'Anyone who is not with me is against me; and anyone who does not gather in with me throws away. GWN Luke 11:23 "Whoever isn't with me is against me. Whoever doesn't gather with me scatters. BBE Luke 11:23 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. NAS Luke 11:23 "He who is not with Me is against Me; and he who does not gather with Me, scatters. He who is not with Me is against Me Lk 9:50; Mt 12:30; Rev 3:15,16 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:14-23 The Vilification of Jesus, Part 1 - John MacArthur Luke 11:14-23 The Vilification of Jesus, Part 2 - John MacArthur NO NEUTRALITY: NO MIDDLE ROAD He who is not with Me is against Me - To take the "middle road" with Jesus is to take a journey on the highway to hell! Simply put there is no middle ground. This is a clear statement that there are only two options in this one life. You are either for Jesus or against Jesus. You cannot straddle the fence, for Jesus did not leave that as an option. Plainly stated, if you are not a follower of Jesus, then by "default" you are a follower of Satan! Satan is your master, not Jesus. If God is not your Father (only true of believers), then by default the Devil is your dad, which might make you mad! You may not be in a "Satanic Cult," but you still owe your allegiance to Satan whether you realize it or not! There is no such thing as a “part time Christian.” If you are only a follower of Christ on Sunday morning then, according to Jesus, you are not really a follower at all. There is no place for neutrality in the battle between light and dark! To be undecided is to be decided! THOUGHT - Have you decided? Are you for Christ? If not you are against Him and more fearful, HE IS AGAINST YOU! If you have decided for Christ celebrate by playing I Have Decided. Or Michael Card's version I Have Decided. See story on I Have Decided to Follow Jesus. Jesus' ministry and specifically in the present context the irrefutable evidence of His power over the kingdom of darkness demands a decision. The only two possible conclusions are that either Jesus comes from God or He does not. And not to believe that Jesus cast out demons by the power of God and not to align with Him is in effect aligning against Him. You cannot be a disinterested bystander! There is no neutrality in this war between Jesus' kingdom of light and Satan's kingdom of darkness. This is the opposite principle from what is stated in Lk 9:50+. Ron Daniel - Many people think, "Well, I haven't decided yet about this whole Jesus thing." Let me tell you, if you've chosen to be undecided, you've already made your choice - you're against Him. Steven
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Ryle - Let us observe, for another thing, in these verses, how strongly our Lord teaches the impossibility of neutrality. He says, “he that is not with me, is against me; and he that gathereth not with me, scattereth.” The principle laid down in these words should be constantly remembered by all who make any profession of decided religion. We all naturally love an easy Christianity. We dislike collisions and separation. We like, if possible, to keep in with both sides. We fear extremes. We dread being righteous overmuch. We are anxious not to go too far.—Such thoughts as these are full of peril to the soul. Once allowed to get the upper hand, they may do us immense harm. Nothing is so offensive to Christ as lukewarmness in religion (READ Rev 3:16-17+). To be utterly dead and ignorant, is to be an object of pity as well as blame. But to know the truth and yet “halt between two opinions,” is one of the chiefest of sins. Let it be the settled determination of our minds that we will serve Christ with all our hearts, if we serve Him at all. Let there be no reserve, no compromise, no half-heartedness, no attempt to reconcile God and mammon in our Christianity. Let us resolve, by God’s help, to be “with Christ,” and “gather” by Christ’s side, and allow the world to say and do what it will.—It may cost us something at first. It will certainly repay us in the long run. Without decision there is no happiness in religion. He that follows Jesus most fully, will always follow Him most comfortably.—Without decision in religion, there is no usefulness to others. The half-hearted Christian attracts none by the beauty of his life, and wins no respect from the world. Gather (4863)(sunago from sun = with + ago = to lead, ) means literally to lead together. To gather (in) or gather (up) (Mt 13:47; 25:24, 26; Lk 3:17; 15:13; Jn 6:12f; 15:6). It is the opposite skorpizo (scatter) and merizo (distribute, divide out); Scatters (present tense - continually)(4650)(skorpizo) means scatter or disperse, to cause a group or gathering to go in various directions, scatter, disperse. It is the opposite sunago (gather). It is used as a metaphor drawn from seed sowing, for what one does to help those in need distribute, disperse, give generously ( 2Co 9.9) Thayer - (probably from the root, skarp, to cut asunder, cut to pieces; akin is σκορπιος; cf. Latin scalpere, scrobs, etc.; Fick 1:240; 3:811, etc.)); to scatter: ὁλυκος σκορπιζει τα προβατα, John 10:12; ὁμην συναγων μετ εμου σκορπιζει, Matthew 12:30; Luke 11:23 (this proverb is taken from a flock to which the body of Christs followers is likened (others regard the proverb as borrowed from agriculture); συναγει τους εσκορπισμενους το οργανον (i.e. a trumpet), Artemidorus Daldianus, oneir. 1, 56 at the beginning); τινα, in the passive, of those who, routed or terror stricken or driven by some other impulse, fly in every direction: followed by εις with the accusative of place, John 16:32 (cf. Winers Grammar, 516 (481)) (1 Macc. 6:54; φοβηθεντες εκορπισθησαν, Plutarch, Timol. 4; add, Josephus, Antiquities 6, 6, 3). equivalent to to scatter abroad (what others may collect for themselves), of one dispensing blessings liberally: 2 Corinthians 9:9 from Psalm 111:9 (Psalm 112:9) (cf. Winers Grammar, 469 (437)). (According to Phrynichus the word was used by Hecataeus; it was also used in addition to the writings already cited by Strabo 4, p. 198; Lucian, asin. 32; Aelian v. h. 13, 45 (here διεσκορπιζω (edited by Hercher); λογους (cf. Latin spargere rumores), Josephus, Antiquities 16, 1, 2); cf. Lob. ad Phryn (Greek-English Lexicon of the New Testament) In Hellenistic Greek skorpizō is used in one case to describe the scattering of materials hastily built into a dam which was struck by a violent flood TDNT - skorpízō means “to scatter,” “to disperse,” “to divide.” In the LXX it has much the same sense as diaspeírein (diasporá). It is used in the OT for God’s judgment on enemies (2 Sa 22:15). The Egyptians are scattered according to Wis. 17:3. The judgment on Jerusalem in Ezek. 5:1ff. includes scattering as well as fire and sword. The sheep will be scattered when the shepherd is smitten in Zech. 13:7ff. Skorpizo - 5x in 5v - scattered(2), scatters(3). Matt. 12:30; Lk. 11:23; Jn. 10:12; Jn. 16:32; 2 Co. 9:9 Skorpizo - 9x in Septuagint (Lxx) - 2 Sa 22:15; Neh. 4:19; Job 39:15; Ps. 18:14; Ps. 112:9; Ps. 144:6; Ezek. 5:12; Hab. 3:10; Mal. 2:3; Luke 11:24 "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.' NET Luke 11:24 "When an unclean spirit goes out of a person, it passes through waterless places looking for rest but not finding any. Then it says, 'I will return to the home I left.' GNT Luke 11:24 Ὅταν τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι᾽ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν καὶ μὴ εὑρίσκον· [τότε] λέγει, Ὑποστρέψω εἰς τὸν οἶκόν μου ὅθεν ἐξῆλθον· NLT Luke 11:24 "When an evil spirit leaves a person, it goes into the desert, searching for rest. But when it finds none, it says, 'I will return to the person I came from.' KJV Luke 11:24 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. ESV Luke 11:24 "When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, and finding none it says, 'I will return to my house from which I came.' NIV Luke 11:24 "When an evil spirit comes out of a man, it goes through arid places seeking rest and does not find it. Then it says, 'I will return to the house I left.' ASV Luke 11:24 The unclean spirit when he is gone out of the man, passeth through waterless places, seeking rest, and finding none, he saith, I will turn back unto my house whence I came out. CSB Luke 11:24 "When an unclean spirit comes out of a man, it roams through waterless places looking for rest, and not finding rest, it then says, 'I'll go back to my house where I came from.' NKJ Luke 11:24 "When an unclean spirit goes out of a man, he goes through dry places, seeking rest; and finding none, he says,`I will return to my house from which I came.' NRS Luke 11:24 "When the unclean spirit has gone out of a person, it wanders through waterless regions looking for a resting place, but not finding any, it says, 'I will return to my house from which I came.' YLT Luke 11:24 '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; NAB Luke 11:24 "When an unclean spirit goes out of someone, it roams through arid regions searching for rest but, finding none, it says, 'I shall return to my home from which I came.' NJB Luke 11:24 'When an unclean spirit goes out of someone it wanders through waterless country looking for a place to rest, and not finding one it says, "I will go back to the home I came from." GWN Luke 11:24 "When an evil spirit comes out of a person, it goes through dry places looking for a place to rest. But it doesn't find any. Then it says, 'I'll go back to the home I left.' BBE Luke 11:24 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. When the unclean spirit goes out of a man Mt 12:43-45 it passes Job 1:7; 2:2; 1 Peter 5:8 through waterless placesJudges 6:37-40; Ps 63:1; Isa 35:1,2,7; 41:17-19; 44:3; Ezekiel 47:8-11; Eph 2:2 seeking rest Pr 4:16; Isa 48:22; 57:20,21 'I will return to my house from which I came Mark 5:10; 9:25 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:24-28 The Danger of Moral Reformation - John MacArthur Related Passages: Matthew 12:43-45+ (MACARTHUR THINKS THIS WAS AN EARLIER EVENT IN GALILEE, LUKE'S VERSION OCCURRING LATER IN JUDEA). “Now when the unclean spirit goes out of a man, it passes through waterless places seeking rest, and does not find it. 44 “Then it says, ‘I will return to my house from which I came’; and when it comes, it finds it unoccupied, swept, and put in order. 45 “Then it goes and takes along with it seven other spirits more wicked than itself, and they go in and live there; and the last state of that man becomes worse than the first. That is the way it will also be with this evil generation.” REFORMATION WITHOUT REGENERATION Steven
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Ryle says it well: “Let us observe ... how dangerous it is to be content with any change in religion short of thorough conversion to God”. Jesus’ words “are a solemn warning to us, never to be satisfied with religious reformation without heart conversion” (p. 26). As Martyn Lloyd-Jones points out, “we must always remember that there are other powers, beside that of Christ, which can give ‘results.’ ... It is possible for men and women to get relief from many of their ills and troubles apart altogether from the gospel” (Evangelistic Sermons [Banner of Truth], p. 179). This is especially important in our day when truth and doctrine are set aside as of no consequence. We don’t really care about doctrine. We want to know, does it work? What will the gospel do for me? Will it help my troubled marriage? If not, I’ll go to the world if it will get me some results. I had a church member ask me, “If my wife finds help by counseling with a Hindu psychiatrist, what’s wrong with that?” I didn’t say this in reply, but later I thought that I should have said, “If she got relief by sacrificing a chicken to Satan, would that be okay?” (The Heavenly War) Michael Andrus - In verses 24-26 we have a strange story about a man who has an evil spirit (a demon) but the demon leaves. Now there’s a lot we don’t know here, but I think from the context it’s safe to surmise that this man has experienced some sort of exorcism rite, probably by one of the Pharisees. The passage tells us this about the man: he is “swept and put in order.” This indicates that the exorcism has succeeded in getting rid of a number of symptoms, perhaps bad habits and addictions, and it has produced a distinct improvement in the man’s behavior and appearance. But then the demon returns and brings with him seven other demons worse than himself. And the final condition of the man is worse than it was originally. What is the point? I think Jesus is saying that exorcism cannot be a goal in and of itself. Exorcism is a means to an end. Its purpose is to drive out evil so that truth and righteousness might take its place. An empty tenement just invites squatters. Another analogy might be that when you delete data from a computer hard drive, the deleted data is still there, in some form, and it can be fully erased only by overwriting it with new data. The place in one’s life once controlled by demonic forces must be overwritten by Jesus and the gospel or one’s life is not secure from the return of a fatal virus. Friends, here is the question we must wrestle with: Is it ultimately any advantage to enter a Christless eternity sober rather than drunk, generous rather than greedy, celibate rather than promiscuous, clothed and in your right mind rather than naked and foaming at the mouth? Is a reformed sinner any better off in hell than an unreformed one? I don’t mean to say that there’s no reason to be pleased when someone reforms his behavior. They’re surely more pleasant to be around, they make better neighbors, they stop hurting the people who love them. That’s all great, but man’s dreadful sinful condition can’t be healed by a little moral tidying up. In fact, there is a very real sense in which a reformed person without God can actually be worse off than an unreformed person—because at least the latter knows he’s messed up and can’t save himself, while the former is often proud of the progress he has made on his own. John
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Ryle has a pithy (and I think accurate) comment on Luke 11:24-26 - Let us observe, finally, in these verses, how dangerous it is to be content with any change in religion short of thorough conversion to God. This is a truth which our Lord teaches by an awful picture of one from whom a devil has been cast forth, but into whose heart the Holy Spirit has not entered. He describes the evil spirit, after his expulsion, as seeking rest and finding none.—He describes him planning a return to the heart which he once inhabited, and carrying his plan into execution.—He describes him finding that heart empty of any good, and like a house “swept and garnished” for his reception.—He describes him as entering in once more, with seven spirits worse than himself, and once more making it his abode. And He winds up all by the solemn saying, “the last state of that man is worse than the first.” We must feel in reading these fearful words, that Jesus is speaking of things which we faintly comprehend. He is lifting a corner of the veil which hangs over the unseen world. His words, no doubt, illustrate the state of things which existed in the Jewish nation during the time of His own ministry. But the main lesson of his words, which concerns us, is the danger of our own individual souls. They are a solemn warning to us, never to be satisfied with religious reformation without heart conversion. The devil must not only be cast out. The Holy Ghost must take his place. There is no safety excepting in thorough Christianity. To lay aside open sin is nothing, unless grace reigns in our hearts. To cease to do evil is a small matter, if we do not also learn to do well.—The house must not only be swept and whitewashed. A new tenant must be introduced, or else the leprosy may yet appear again in the walls.—The outward life must not only be garnished with the formal trappings of religion. The power of vital religion must be experienced in the inward man.—The devil must not only be cast out. The Holy Ghost must take his place. Christ must dwell in our hearts by faith. We must not only be moralized, but spiritualized. We must not only be reformed, but born again. Let us lay these things to heart. Many professing Christians, it may be feared, are deceiving themselves. They are not what they once were, and so they flatter themselves, they are what they ought to be. They are no longer sabbath-breaking, daring sinners, and so they dream that they are Christians. They see not that they have only changed one kind of devil for another. They are governed by a decent, Pharisaic devil, instead of an audacious, riotous, unclean devil.—But the tenant within is the devil still. And their last end will be worse than their first. From such an end may we pray to be delivered! Whatever we are in religion, let us be thorough. Let us not be houses swept and garnished, but uninhabited by the Spirit. Let us not be potsherds covered with silver, fair without, but worthless within. Let our daily prayer be, “Search me, O God;—and see whether there be any wicked way in me, and lead me in the way everlasting.” (Psalm 139:24.) Luke 11:27 While Jesus was saying these things, one of the women in the crowd raised her voice and said to Him, "Blessed is the womb that bore You and the breasts at which You nursed." KJV Luke 11:27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. Blessed is the womb that bore You Lk 1:28,42,48 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:24-28 The Danger of Moral Reformation - John MacArthur A WOMAN FOCUSES OF A WOMB NOT THE WORD While Jesus was saying these things, one of the women in the crowd raised her voice and said to Him, "Blessed (makarios) is the womb that bore You and the breasts at which You nursed - Notice the praise is for His mother and this is a compliment to Jesus. The incident is peculiar to Luke. It is interesting as being the first direct fulfilment of the words of the Magnificat, “All generations shall call me blessed” (Luke 1:48). NET Note - Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is "Blessed is your mother!" The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus. William
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Ryle - The saying of this verse is evidently intended to be a rebuke to the unbelieving Jews, who had the light, but would not use it,—and a warning to our Lord’s disciples, who believed in the light, that they ought not to conceal the light, but display it to the world. A candle is intended to be placed on a candlestick and give light. So also God’s truth is intended to be imparted to others, and exhibited to all around us.
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Ryle has an excellent comment with pithy application to all of us - WE learn from these words of the Lord Jesus, the importance of making a good use of religious light and privileges. We are reminded of what men do when they light a candle. They do not “put it in a secret place,” under a bushel measure. They place it on a candlestick, that it may be serviceable and useful by giving light. When the Gospel of Christ is placed before a man’s soul, it is as if God offered to him a lighted candle. It is not sufficient to hear it, and assent to it, and admire it, and acknowledge its truth. It must be received into the heart, and obeyed in the life. Until this takes place the Gospel does him no more good than if he were an African heathen, who has never heard the Gospel at all. A lighted candle is before him, but he is not turning it to account. The guilt of such conduct is very great. God’s light neglected will be a heavy charge against many at the last day. (Lk 10:13-15+) But even when a man professes to value the light of the Gospel he must take care that he is not selfish in the use of it. He must endeavor to reflect the light on all around him. He must strive to make others acquainted with the truths which he finds good for himself. He must let his light so shine before men (Mt 5:16+, Phil 2:15+), that they may see whose he is and whom he serves, and may be induced to follow his example, and join the Lord’s side. He must regard the light which he enjoys as a loan, for the use of which he is accountable. (cf "stewards" - 1Co 4:1-2+) He must strive to hold his candle in such a way, that many may see it, and as they see it, admire and believe (IN THE LIGHT OF THE WORLD - Jn 8:12). Let us take heed to ourselves that we do not neglect our light. The sin of many in this matter is far greater than they suppose. Thousands flatter themselves that their souls are not in a very bad state, because they abstain from gross and glaring acts of wickedness, and are decent and respectable in their outward lives. But are they neglecting the Gospel when it is offered to them? Are they coolly sitting still year after year, and taking no decided steps in the service of Christ? If this be so, let them know that their guilt is very great in the sight of God. To have the light and yet not walk in the light, is of itself a great sin. It is to treat with contempt and indifference the King of kings. A man’s religion may well be suspected, when he is content to go to heaven alone. Let us beware of selfishness in our religion, even after we have learned to value the light. We should labor to make all men see that we have found “the pearl of great price,” (Mt 13:46+) and that we want them to find it as well as ourselves. A man’s religion may well be suspected, when he is content to go to heaven alone. The true Christian will have a large heart. If a parent, he will long for the salvation of his children. If a master, he will desire to see his servants converted. If a landlord, he will want his tenants to come with him into God’s kingdom. This is healthy religion! The Christian who is satisfied to burn his candle alone, is in a very weak and sickly state of soul. Luke 11:34 "The eye is the lamp of your body; when your eye is clear, your whole body also is full of light; but when it is bad, your body also is full of darkness. KJV Luke 11:34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. The eye is the lamp of your body of Ps 119:18; Mt 6:22,23; Mark 8:18; Acts 26:18; Eph 1:17 when your eye is clear, your whole body also is full of light Acts 2:46; 2 Cor 1:12; 11:3; Eph 6:5; Col 3:22 but when it is bad, your body also is full of darkness Genesis 19:11; 2 Kings 6:15-20; Ps 81:12; Pr 28:22; Isa 6:10; 29:10; 42:19; Isa 44:18; Jeremiah 5:21; Mark 4:12; 7:22; Acts 13:11; Ro 11:8-10; 2 Cor 4:4; 2 Th 2:9-12 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:33-36 A Question of Sight - John MacArthur Related Passages: Matthew 6:22+ “The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. 23 “But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness! THE PROBLEM: NOT THE LIGHT BUT THE SIGHT! The eye is the lamp of your body; when your eye is clear (haplous), your whole body also is full of light (photeinos) - This expresses the straight-forward truth that the eye is the organ that allows light into our body. The light rays are "translated" by the mind into information that makes things clear (most of the time, unless we are reading Plato!). The eye is the lamp of the body and the lamp of the body is the soul. The eye of the soul is the heart. When is a time phrase meaning at that time, whenever, as soon as. (Always pause and query time phrases). The eye is the only organ that allows light into our body and so when it is clear and light can enter, there is in effect light for the entire body. So in the context of the incredible light Israel had access to in Jesus the Light of the world, the problem with Israel was not the Light, but the sight of the people of Israel. They did not (and still do not) have spiritual sight which allows them to perceive the Light they have received. Their eyes now have been blinded (cf 2Co 4:4+, synonymous with hardened minds/hearts in 2Co 3:14,15+). Zodhiates points out that "When the eye accomplishes its purpose of seeing things as they are, then it is haplous, single, healthy, perfect." Fortner adds "When the eye is clear, single, unclouded, then the whole body is full of light. When the eyes of our souls are opened and enlightened by the Spirit of God into the truths of the Gospel, when there is nothing clouding our vision of the glory of Christ in the gospel, the whole soul is filled with light, joy, comfort and peace." J C Ryle - The eye is to the body, what the heart is to the man. If the eye is dimmed—does not see objects clearly, the whole action of the body is more or less affected. If the heart is double-minded and compromising, the whole character of the man will be influenced by it. His course will be wavering and unstable. His life will be trimming and inconsistent. Michael Andrus - The function of light is to illuminate. It was not easy to light an oil lamp in those days. There were no light switches to flip. It was more like starting a campfire with flint. No one would go to all that trouble and then put the lamp in a place where it would not illuminate. The function of the eye is to receive light. Your eye is like a light to your body. If your eye is healthy and lets in plenty of light, your whole body benefits. You’re going to see the beauty around you, you’re not going to trip over objects, you’re going to be able to read and understand truth, etc. But if you have cataracts or macular degeneration or a detached retina, your eyes don’t let in sufficient light, your whole life suffers. The opposite of the positive benefits I just mentioned will be true of you. What is needed is not more light but better eyesight. Jesus makes it clear that he is speaking metaphorically and spiritually. “Therefore be careful lest the light in you be darkness.” Obviously we do not always have control over our physical eyes. But spiritually speaking we are responsible for what our eyes take in, and he places the responsibility squarely on our shoulders to bask in the light. Light ignored results in darkness, and the darkness can become so thick that it results in blindness. A popular expression has it that one “goes over to the dark side.” 2 Cor. 4:4 puts it this way: “The god of this age (that’s Satan) has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God.” The issue in the Gospel of Luke is what do we do with the truth we hear? What do we do with Jesus’ call to follow? There is no neutral ground.
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Ryle - We learn, secondly, from these verses, the value of a single (clear = haplous) and undivided heart in religion. This is a lesson which our Lord illustrates from the office of the eye in the human body. He reminds us that when the eye is “single,” or thoroughly healthy, the action of the whole body is influenced by it. But when, on the contrary, the eye is evil or diseased, it affects the physical comfort and activity of the whole man. In an eastern country, where eye diseases are painfully common, the illustration is one which would be particularly striking. But when can it be truly said that a man’s heart is single in religion? What are the marks of a single heart? The question is one of deep importance. Well would it be for the church and the world if single hearts were more common. The single heart is a heart which is not only changed, converted, and renewed; but thoroughly, powerfully, and habitually under the influence of the Holy Ghost. It is a heart which abhors all compromises, all luke-warmness, all halting between two opinions in religion. It sees one mighty object,—the love of Christ dying for sinners. It has one mighty aim,—to glorify God and do His will. It has one mighty desire,—to please God and be commended by Him. Compared with such objects, aims, and desires, the single heart knows nothing worthy to be named. The praise and favor of man are nothing. The blame and disapprobation of man are trifles light as air. “One thing I desire,—one thing I do,—one thing I live for:” this is the language of the single heart. (Ps. 27:4.; Luke 10:42; Philip. 3:13.) Such were the hearts of Abraham, and Moses, and David, and Paul, and Luther, and Latimer. They all had their weaknesses and infirmities. They erred no doubt in some things. But they all had this grand peculiarity. They were men of one thing. They had single hearts. They were unmistakeably “men of God.” The blessings of a single heart in religion are almost incalculable. He who has it, does good by wholesale. He is like a light-house in the midst of a dark world. He reflects light on hundreds whom he knows nothing of. “His whole body is full of light.” His Master is seen through every window of his conversation and conduct. His grace shines forth in every department of his behavior. His family, his servants, his relations, his neighbors, his friends, his enemies, all see the bias of his character, and all are obliged to confess, whether they like it or not, that his religion is a real and influential thing. And not least, the man of a single heart finds a rich reward in the inward experience of his own soul. He has meat to eat the world knows not of. He has a joy and peace in believing to which many indolent Christians never attain. His face is toward the sun, and so his heart is seldom cold. Let us pray and labor that we may have a single eye and a whole heart in our Christianity. If we have a religion, let us have a thorough one. If we are Christians, let us be decided. Inward peace and outward usefulness are at stake in this matter. Our eye must be single, if our whole body is to be full of light. Luke 11:35 "Then watch out that the light in you is not darkness. KJV Luke 11:35 Take heed therefore that the light which is in thee be not darkness. NET Luke 11:35 Therefore see to it that the light in you is not darkness. CSB Luke 11:35 Take care then, that the light in you is not darkness. ESV Luke 11:35 Therefore be careful lest the light in you be darkness. NIV Luke 11:35 See to it, then, that the light within you is not darkness. NLT Luke 11:35 Make sure that the light you think you have is not actually darkness. NRS Luke 11:35 Therefore consider whether the light in you is not darkness. YLT Luke 11:35 take heed, then, lest the light that is in thee be darkness; Pr 16:25; 26:12; Isa 5:20,21; Jer 8:8,9; Jn 7:48,49; 9:39-41; Ro 1:22; 2:19-23; 1 Cor 1:19-21; 3:18-20; Jas 3:13-17; 2 Pe 1:9; 2:18; Rev 3:17 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:33-36 A Question of Sight - John MacArthur A STRONG WARNING AGAINST STUBBORN UNBELIEF Then (Better = "Therefore") - This is a term of conclusion. Based on the points in Lk 11:33-34, Jesus issues a warning shot across the bow, so to speak. Watch out (skopeo - singular not plural) that the light (phos) in you (singular = addressing each individual listening) is not darkness (skotos) - Jesus issues this warning in a present imperative which calls for continual fixing of one's attention. Jesus anticipates the reaction to His teaching about light, knowing that His hearers considered themselves to be "bearers of the light." (Indeed Israel was originally supposed to carry out that exact function to be a light to the nations, but sadly most of them missed the true Light - even in the Old Testament!) The religious leaders felt their spiritual insights were superior and that they understood spiritual truth better than anyone (self-righteousness is a very deceptive and dangerous "darkness" because in your deception, you think you are "OKAY" with Jesus! WRONG!). So Jesus says "You think you have the light of spiritual insight, but your so-called "spiritual light" is in fact spiritual darkness!" There comes a time when God turns out the lights, when further opportunity for salvation is forever lost. -- Michael Andrus Robert Stein on the light (phos) in you is not darkness (skotos) - This oxymoron or paradox is intensified by the imperative “see to it.” Make sure that what directs your thoughts/life is in fact the true light. (See Luke: An Exegetical and Theological Exposition) What the Bible Teaches - The eye that fails to see is now looked at as the eye of the soul, blinded by unbelief so that no ray of divine light is able to penetrate it (Matt 13:14-16). They stood in the midst of the full light of divine revelation. He had come to reveal the Father (Lk 10:22), but though they had eyes, they saw Him not. No wonder He said to His own "But blessed are your eyes, for they see" (Matt 13:16). In some of his last words to the nation of Israel shortly before He went to the Cross, Jesus gave a frightening warning to all who would not receive the Light of the world that they might be "wholly illumined" So Jesus said to them, “For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes (cf Lk 11:34b). 36 “While you have the Light, believe in the Light, so that you may become sons of Light.” These things Jesus spoke, and He went away and hid Himself from them. 37 But though He had performed so many signs before them, yet they were not believing in Him. 38 This was to fulfill the word of Isaiah the prophet which he spoke: “LORD, WHO HAS BELIEVED OUR REPORT? AND TO WHOM HAS THE ARM OF THE LORD BEEN REVEALED?” (John 12:35-38)
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Ryle writes "Christ is our pattern as well as our propitiation. There are evidently times and occasions when the servant of Christ must mix with the ungodly and the children of this world. There may be seasons when it may be a duty to hold social intercourse with them, to accept their invitations, and sit down at their tables. Nothing, of course, must induce the Christian to be a partaker in the sins or frivolous amusements of the world. But he must not be uncourteous. He must not entirely withdraw himself from the society of the unconverted, and become a hermit or an ascetic. He must remember that good may be done in the private room as well as in the pulpit. One qualification, however, should never be forgotten, when we act upon our Lord’s example in this matter. Let us take heed that we go down into the company of the unconverted in the same spirit in which Christ went. Let us remember His boldness in speaking of the things of God. He was always “about His Father’s business.”—Let us remember His faithfulness in rebuking sin. He spared not even the sins of those that entertained Him, when His attention was publicly called to them. Let us go into company in the same frame of mind, and our souls will take no harm. If we feel that we dare not imitate Christ in the company which we are invited to join, we may be sure that we had better stay at home." MacArthur begins his sermon with some interesting thoughts on the nature of ceremonial religion - Now as we look at the story, you’re going to see the state of apostate Judaism; you’re going to see the character of Pharisaism. But I want you to get beyond that also. You’re going to see an example of all false religion and how it operates, how it functions in its blinding, iniquitous, deceptive hypocrisy. Religious hypocrites with unchanged hearts cut off from God are left to do nothing but be hypocrites. And we’re very familiar with it, whether you’re talking about the Roman Catholic Church, for example, the Greek Orthodox movement, Anglo-Catholicism, Hindus, Muslims—whatever you’re talking about. It’s the same kind of thing; it’s all for show and absent of any reality. Their religion was purely external. And what happens is this: in order to live out your religion and put on a convincing show, you elaborate the external, so you expand the emblems; you expand the functions; you expand the ceremonies; you expand the rituals; you proliferate the prescriptions. That’s exactly what the Jews had done—way beyond the Old Testament. That’s what the Roman Catholics, the Greek Orthodox have done—way beyond what the New Testament teaches, adding almost endless rituals, routines, ceremonies, regulations, because there’s nothing on the inside—but you can create a bigger illusion that way. (See entire edifying sermon on How to Evangelize Religious People) Pharisees (5330) see study of pharisaios from an Aramaic word peras (found in Da 5:28), signifying "to separate. (See Wikipedia article) Pharisees were a relatively small Jewish sect (about 6000 in Jesus' day) but were the most influential of the three major Jewish sects. Their major tenet was strict adherence to the Mosaic Law, not only as it was written, but more importantly, how they interpreted it adding their extra-biblical teachings and traditions. By strictly adhering to these rules they sought to attain (self) righteousness before God. Ironically, it was the zeal of the Pharisees for the law that caused them to become focused on rituals and external keeping of the law. They abandoned pursuit of relationship with God in lieu of outward behavior modification and ritual which they, in their deluded state of spiritual blindness (cf "Light" in Lk 11:33-36), thought would be pleasing to God. The totally missed the mark of true spirituality. Lunch (709)(aristao from ariston = breakfast) means to eat a meal and generally referring to the meal nearer breakfast (perhaps akin to our "brunch"). It is clearly used in the context of breakfast in the only other NT occurrences (Jn 21:12, 15).
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Ryle - Let us notice in this passage the foolishness which accompanies hypocrisy in religion. We are told that the Pharisee with whom our Lord dined marvelled that our Lord “had not first washed before dinner.” He thought, like most of his order, that there was something unholy in not doing it, and that the neglect of it was a sign of moral impurity. Our Lord points out the absurdity of attaching such importance to the mere cleansing of the body, while the cleansing of the heart is overlooked. He reminds His host that God looks at the inward part of us, the hidden man of the heart, far more than at our skins. And He asks the searching question, “Did not He that made that which is without, make that which is within also?” The same God who formed our poor dying bodies, is the God who gave us a heart and soul. Forever let us bear in mind that the state of our hearts is the principal thing that demands our attention, if we would know what we are in religion. Bodily washings, and fastings, and gestures, and postures, and self-imposed mortifications of the flesh, are all utterly useless if the heart is wrong. External devoutness of conduct, a grave face, and a bowed head, and a solemn countenance, and a loud amen, are all abominable in God’s sight, so long as our hearts are not washed from their wickedness, and renewed by the Holy Ghost. Let this caution never be forgotten. The idea that men can be devout before they are converted, is a grand delusion of the devil, and one against which we all need to be on our guard. There are two Scriptures which are very weighty on this subject. In one it is written, “Out of the heart are the issues of life.” (Pr 4:23+) In the other it is written, “Man looketh on the outward appearance, but the Lord looketh at the heart.” (1Sa 16:7) There is a question which we should always ask ourselves in drawing near to God, whether in public or private. We should say to ourselves, “Where is my heart?” Foolish (878)(aphron from a = without + + phren = understanding, means originally meant diaphragm and was regarded as the seat of mental and spiritual activity, then mind or understanding -- see another study on aphron - click here) is literally a lack of sense, reflection, understanding or reason. A It can express a reckless and inconsiderate habit of one's mind. Related ideas inherent in aphron are not using common sense, mindless or unmindful of the consequence of a thought or action, acting rashly. The aphron is not a dim-witted person or clown (as in ‘play the fool’), but in secular Greek was the person who had lost the correct measure of himself and the world around him. He was one who lacked prudence (= the ability to govern and discipline oneself by the use of reason and includes the idea of acting with or showing care and thought for the future) Aphron - 11x/10v - fool(2), foolish(8), foolish ones(1). Lk. 11:40; Lk. 12:20; Rom. 2:20; 1 Co. 15:36; 2 Co. 11:16; 2 Co. 11:19; 2 Co. 12:6; 2 Co. 12:11; Eph. 5:17; 1 Pet. 2:15 Luke 11:41 "But give that which is within as charity, and then all things are clean for you. KJV But rather give alms of such things as ye have; and, behold, all things are clean unto you. NET But give from your heart to those in need, and then everything will be clean for you. ESV But give as alms those things that are within, and behold (idou), everything is clean for you. NLT So clean the inside by giving gifts to the poor, and you will be clean all over. CSB But give to charity what is within, and then everything is clean for you. NIV But give what is inside the dish to the poor, and everything will be clean for you. NAB But as to what is within, give alms, and behold, everything will be clean for you. NKJ "But rather give alms of such things as you have; then indeed all things are clean to you. NJB Instead, give alms from what you have and, look, everything will be clean for you. But give that which is within as charity Lk 12:33; 14:12-14; 16:9; 18:22; 19:8; Deuteronomy 15:8-10; Job 13:16-20; Ps 41:1; Ps 112:9; Pr 14:31; 19:17; Eccl 11:1,2; Isa 58:7-11; Daniel 4:27; Mt 5:42; Mt 6:1-4; 25:34-40; 26:11; Acts 9:36-39; 10:31,32; 11:29; 24:17; 2 Cor 8:7-9,12; 9:6-15; Eph 4:28; Heb 6:10; 13:16; James 1:27; 2:14-16; 1 Jn 3:16,17 then all things are clean for you of such things as ye have Acts 10:15; Ro 14:14-18; 1 Ti 4:4,5; Titus 1:15 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:37-44 How to Evangelize Religious People - John MacArthur But give that which is within as charity (eleemosune) - Give is a command (aorist imperative) and the only way to obey this command is to be enabled by the Holy Spirit. The Pharisees may even give your alms to the poor, but they did it out of a sinful heart! Clearly Jesus is calling for them to be born again, and receive a new heart so that instead of getting they begin truly giving. In a sense, Jesus is indirectly giving this Pharisee good news of the way he could be transformed. The simple fact is that if their good deeds did not come from a good heart then they were not good (God) deeds. The heart of the problem with the religious leaders was the problem of their hearts! The noun charity (or alms)(eleēmosúnē) is the result of being eleémōn, merciful, and it is the outward expression of eleos, active compassion or mercifulness. Applying this truth to the Pharisees, Jesus is saying that if they gave out of mercy, it would signify that they had a heart of mercy and by "default" that would be "clean" in heart. Their giving of alms would not MAKE them clean, but instead would demonstrate that they HAD BEEN MADE CLEAN by grace through faith. God has always been interested in the internal before the external .In Amos God says to Israel "Take away from Me the noise of your songs; I will not even listen to the sound of your harps (THEY ARE HYPOCRITICAL). But (AS A REFLECTION OF TRUE CHANGE OF HEART) let justice roll down like waters And righteousness like an ever-flowing stream. (Amos 5:23-24) Alms = something such as money or food given freely to relieve the poor. Our English word "alms" is from Latin eleemosyna in turn from the Greek word eleemosyne. Giving was an important part of ancient Judaism where even those gleaning the fields were told to leave behind some of the sheaves so that the poor could gather and have food, Moses recording that… 'Now when you reap the harvest of your land, you shall not reap to the very corners of your field, neither shall you gather the gleanings of your harvest. 'Nor shall you glean your vineyard, nor shall you gather the fallen fruit of your vineyard; you shall leave them for the needy and for the stranger. I am the LORD your God. (Lev 19:9-10-note) Since there is no longer a Temple, or priests, modern religious Jews instead pray or offer tzedakah as a form of charity. William
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Ryle explains, “Give first the offering of the inward man. Give your heart, your affections, and your will to God, as the first great alms which you bestow, and then all your other actions, proceeding from a right heart, are an acceptable sacrifice, and a clean offering in the sight of God” (Luke 11:37-54: Why Jesus Hates Legalism)