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Steven Cole · Citado em PreceptAustin
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Cole - The term “Father” implies the intimacy and love of a personal relationship with the Sovereign Creator of the universe! It should encourage us to draw near to God and expect to find mercy and compassion. As John
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Cole - The application (Luke 11:9-10): Jesus applies the parable by telling the disciples to keep on asking, seeking, and knocking, with the promise that if they do, they will obtain their requests. The present imperative mood in Greek has the nuance of continuous action, and so I do not understand or agree with some well-known commentators who say that the idea is not persistence and that if you have to keep on asking, you are not asking rightly (G. Campbell Morgan, The Parables and Metaphors of Our Lord). I agree that God is not like the neighbor in bed, where you have to keep bugging Him because He is reluctant to give you what you need. But the fact is, God doesn’t always answer according to our timetable. He knows when our faith has been sufficiently tried and our submission to His will is sufficiently complete so that the time is right for Him to grant our requests. Andrew Murray (With Christ in the School of Prayer [Spire Books], p. 49) explains,"Intercession is part of faith’s training-school. There our friendship with men and with God is tested. There it is seen whether my friendship with the needy is so real, that I will take time and sacrifice my rest, will go even at midnight and not cease until I have obtained for them what I need. There it is seen whether my friendship with God is so clear, that I can depend on Him not to turn me away and therefore pray on until He gives." Also, the idea of persistence is reinforced by the increasing intensity of the words “ask,” “seek,” and “knock.” Seeking is stronger than asking; knocking is stronger than seeking. Although the word isn’t used there, the word knocking relates back to the story of the friend at midnight, banging on his neighbor’s door until the guy gets out of bed and gives him what he needs. I agree with Martyn Lloyd-Jones who writes (The Sermon on the Mount [Eerdmans], 2:201), "The importance of this element of persistence cannot be exaggerated. You find it not only in biblical teaching, but also in the lives of all the saints. The most fatal thing in the Christian life is to be content with passing desires. If we really want to be men of God, if we really want to know Him, and walk with Him, and experience those boundless blessings which He has to offer us, we must persist in asking Him for them day by day. We have to feel this hunger and thirst for righteousness, and then we shall be filled. And that does not mean that we are filled once and for ever. We go on hungering and thirsting." If we come to realize that our request is not in accord with God’s will or if we get a distinct sense from God that we should cease praying, then we should not continue to pray for that need. But otherwise, we should keep asking, keep seeking, and keep knocking until God answers. I have one request I have been asking for almost 28 years, another that I’ve been asking for 25 years, and another that I’ve been asking for over 10 years without adequate answers. To answer these requests would be for God’s glory and the furtherance of His kingdom. They are not selfish requests. So I keep knocking, even though at times I grow weary. For reasons I do not fully understand, God has not seen fit to grant these requests. But, I believe that like the friend at midnight, my job is to keep knocking on behalf of my needy friends until I obtain from God what they need. (Luke 11:5-13 How to Approach God) Luke 11:11 "Now suppose one of you fathers is asked by his son for a fish; he will not give him a snake instead of a fish, will he? KJV Luke 11:11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? (Dark blue not in most modern manuscripts, but in the Textus Receptus used for translating the KJV). one of you fathers is asked by his son for a fish Isa 49:15; Mt 7:9 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:11-13 God's Generous Response to Boldness in Prayer - John MacArthur Matthew's version “Or what man is there among you who, when his son asks for a loaf, will give him a stone? “Or if he asks for a fish, he will not give him a snake, will he? (Mt 7:9-10+) GOD GIVES WHAT NOURISHES NOT WHAT HARMS Luke 11:11-13 invokes a lesser (giving by earthly fathers to their sons when they ask) to a greater (giving by our heavenly Father when we ask) argument. Since Lk 11:11-12 are true for earthly fathers, how much more true for our heavenly Father. Now suppose one of you fathers is asked by his son for a fish - Children naturally ask their fathers for what they need (and in America too often more than they need). And why do they ask? They know their fathers love them, having experienced their care in many ways. And so they have confidence to petition their papa's!
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Cole adds "People often use God’s holy name as a swear word, putting God on the same level as human excrement! As Paul cites the psalmist, “There is no fear of God before their eyes” (Rom. 3:18; Ps. 36:1). Setting God’s name apart as sacred or hallowed begins in our hearts. We must submit every thought to Him as the Holy Lord. Everything we say and do must take the Holy God into account. So as we draw near to God in prayer, we must first make sure that we reverence Him as holy." Kent Hughes mentions four ways we hallow God's Name... First, negatively, we are careful not to profane God's name with our mouths. We avoid swearing or taking his name in vain. We speak of him with great reverence. This is perhaps the least requiring aspect of hallowing his name. Second, we begin with the positives: We reverence him as Father with acts of public and private worship. I personally consider the morning worship at the church I pastor to be the most important aspect of my life and ministry (apart from my personal devotion). I do not consider my sermon to be the most important part of the service but the worship. Is God's name truly being lifted up? Do the hymns, Scriptures, and prayers lift up his name? We hallow his name when we worship. There is a third way: We reverence God or hallow his name when our beliefs concerning him are worthy of him. We cannot hallow his name if we do not understand it. Specifically, in the Lord's Prayer we must understand his Abba-Fatherhood. The deeper our understanding, the more depth there will be to our reverence. It is all the work of the Holy Spirit, of course, but we must yield to that work. We understand the depth and wonder of saying, "Abba Father" only through the Holy Spirit. Is God your Dearest Father? And fourth, we hallow his name by living a life that displays that he is our Father... Luther was right. We best hallow God's name when our life and our doctrine are truly Christian. When we pray, "Our Father in heaven, hallowed be your name," we are dedicating ourselves to lead lives that reverence all that he is. (See The Sermon on the Mount: The Message of the Kingdom) How important is it that we "hallow" God's Name? Jesus teaches that kingdom citizens are to recognize the greatness of God's Name and ascribe to Him the glory due His Name. When Ezekiel prophesied against Israel, the word of the Lord explained the foundational problem as Israel’s failure to recognize the LORD’s name. "Therefore, say to the house of Israel, 'Thus says the Lord GOD, "It is not for your sake, O house of Israel, that I am about to act, but for My holy name, which you have profaned (defiled, polluted, desecrated, treated with abuse, irreverence, or contempt) among the nations where you went. And I will vindicate the holiness of My great name which has been profaned among the nations, which you have profaned in their midst. Then the nations will know that I am the LORD," declares the Lord GOD, "when I prove Myself holy among you in their sight. (Ezekiel 36:22-23+) Martin Luther (Greater Catechism) asked “How is it [God’s name] hallowed amongst us?” Answer “When our life and doctrine are truly Christian” The Bible Knowledge Key Word Study comments that "The first and most encompassing petition in the prayer Jesus gives his disciples as a model concerns God's glory. They are to ask God to make His Name something people will treat as holy, and not common or profane. This will ultimately be done after the judgment when the righteous remain (Mt 13:41-43). But this petition probably has a present relevance, too, as people become disciples and begin to relate to God as Father. This petition thus becomes a missionary prayer that God would enable Jesus' followers to accomplish their mission of making disciples of all nations, honoring God in the process (Mt 28:19-20). (Bock, Darrell L, Editor: The Bible Knowledge Key Word Study) J C
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Cole - The second petition is a logical extension of the first. It points to that future day when Jesus Christ will return in power and glory to set up His kingdom on this earth and rule the nations with a rod of iron. Every child of God longs for that day when God will put down every enemy, when righteousness shall reign on this earth. But it can also be applied to God’s ruling in my own and in every other human heart in the interim before that coming day of His outward reign. This request acknowledges God’s right to reign over my sinful heart. (Lord Teach Us to Pray) Before we can pray, 'Thy kingdom come', we must be willing to pray, 'My kingdom go'. -- Alan Redpath Although the kingdom (basileia) had already come in Jesus’ ministry (Lk 17:21 - KJV "within you" is not accurate for He was addressing unbelieving Pharisees! cf Mt 12:28), its final consummation will be in the future. Wherever the King is, that’s where His kingdom is. Brian Bill on kingdom (basileia) - The word “kingdom” in the Greek means “rule” or “reign.” I think this is a better translation than the word “kingdom” because this word makes us think of castles and knights. To pray, “Your kingdom come” is to pray that God may take up reigning residence in the hearts and lives of those who are in rebellion. It is a prayer for salvation, for kingdom citizenship. There are at least three aspects of praying for God’s kingdom to come that should permeate our prayers: 1. Conversion. We should pray that people would bow before Christ and get saved. One of the ways we want to do this as a church is to establish Lighthouses of Prayer this fall as a precursor to the mass distribution of the Jesus Video in December. It’s my prayer that scores of people will be converted in Livingston County! 2. Commitment. As believers, we need to daily respond to the royalty residing in us and bow before His lordship in our lives. We need to check to make sure Jesus is at the center of our lives, not anyone, or anything else. The bottom line in prayer is this: “God, because you are King, do what you want in my life and in the lives of others.” 3. Consummation. One day the heavens will split open, and Jesus Christ will descend and plant His feet on the Mount of Olives, and He will establish His kingdom that will last forever and ever. How is one qualified to pray, “Your kingdom come”? By changing citizenship through conversion. How does one live out that citizenship? By commitment. And how is that citizenship fully realized? By consummation. (How To Pray The Lord's Way) Rod Mattoon - Praying, "Thy kingdom come..." also demands commitment from the person doing the praying. Once you have trusted Christ as your Savior, then yielding the throne of the kingdom of your life day by day is vital if you are going to have a passion for His coming, power for Satanic conflict, purity of character, perfection or maturity in consecration, persistence in consistency, plenty of compassion, and patience in your calamities. "Thy kingdom come" can apply to the kingdom of our heart and our commitment to serving Him until He returns. Over and again we are challenged in Scripture to give our heart to the Lord and be committed to living for Him. Proverbs 23:26—My son, give me thine heart, and let thine eyes observe my ways. Romans 12:1—I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.. 2 Corinthian 8:5—And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. Praying "Thy kingdom come" does demand a depth of commitment from us, and such a commitment produces a life that makes a difference in our society and world. Kingdom power impacts our most intimate relationships with people. Lives are influenced for Christ, and some are changed. We can make a difference in our schools and neighborhoods when we are sold out to the Lord. God help us, God help us, God help us to make a difference until He returns. (Treasures from the Scriptures) J C
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Cole explains it this way - I’m my dad’s son because I was born into his family. I’ll always be his son, even if I wrong him. But he and I can only enjoy a close relationship if, when I wrong him, I confess it and ask him to forgive me. In the same way, we will drift in our relationship with the heavenly Father if we are not sensitive to our sin by coming to Him for forgiveness as we need it....This means that your relationship with God is inextricably linked with your relationships with your fellow man, especially with those in your family and in the church. You can’t just walk away from a strained relationship as if it doesn’t matter. If you’re bitter, you can’t pray rightly until you choose to forgive. And, the rest of us must pray for those in the church who are hurt and bitter, that they would forgive those who have wronged them. (Lord Teach Us to Pray) Brian Bill - Forgiveness of sin is the greatest need of the human heart. Only God can grant us a pardon from punishment and guilt. It’s been my observation that there is one thing that troubles Christians more than anything else. It’s guilt. We kick ourselves for our failures and punish ourselves relentlessly. Let’s pray this prayer, asking God to forgive our sins and to cleanse us from all unrighteousness. Romans 8:1 declares that there is now no condemnation for those in Christ Jesus. Let’s claim it and live without being paralyzed by guilt and shame. Now, having said that, notice that Jesus immediately gives us a limitation we are to also forgive others. This verse teaches us that it is wrong to ask from God what we are not willing to give to other people. Let me ask you a question. Is there anyone who comes to mind right now who is in need of your forgiveness? Have you been holding someone captive? Is there someone in need of some grace? These are potent words. When we fail to forgive someone, we set ourselves up as a higher judge than God himself. Another way to say it is that our relationship with the Lord cannot be right until our relationship with others is made right. Matthew 5:23-24 tells us what to do if we know of someone who has something against us. Matthew 18:15 urges us to make things right when we have something against someone else. Have you been wronged by someone? Have you sinned against anyone else? Meet with the person face-to-face. Express yourself. Then let it go by giving the gift of forgiveness. Most of us grossly underestimate how committed God is to building and maintaining a loving community. Before we pray together, take some time right now to do a “forgiveness” inventory. Ask God to bring someone to mind that you have been withholding forgiveness from. Ask Him also if you have wronged anyone else. If the Holy Spirit brings a name to mind, determine right now to meet face-to-face this week. Don’t short-circuit your own spiritual welfare. (Luke 11:1-4 How to Pray the Lord’s Way) Everyone who is indebted to us - Sin is depicted here as a debt owed. The old saying is that "We owed a debt we could not pay. Jesus paid a debt He did not owe!" Brian Bell - This is a prayer for believers, so this isn’t for salvation, but it assumes a regular need for confessing sin, even as 1 Jn.1:8-9. Could it ever read? “Lord, Forgive me my debts, even if I won’t forgive any debtors.” or, “Forgive me my debts, but don’t you dare think I’m forgiving my debtors.” BB.In asking for forgiveness of sins a person expresses his faith that God will forgive him. Such a person then evidences his faith by forgiving others.[see Mt.6:12+ where as = because] Related Resources: Forgive/Forgiveness Exposition of "Forgiveness" in Ephesians 4:32 Exposition of "Forgiveness" in Colossians 3:13 Exposition of "Forgiveness" in Matthew 6:12 Exposition of "Forgiveness" in Matthew 6:14-15. Illustrations and quotes on forgiveness Study the main NT words for forgive/forgiveness: Forgiveness (859) aphesis Forgive (send away from, cancel the debt, release, let go) (863) aphiemi Forgive (grant, freely give, bestow) (5483) charizomai Excellent 5 Part Sermon Series on Forgiveness by Dr Ray Pritchard: following messages are also in his book - The Healing Power of Forgiveness (see reviews by readers) 1) Forgiveness Healing the Hurt We Never Deserved 2) Forgiveness and the Lord's Prayer 3) Judge Not! 4) Is Total Forgiveness Realistic 5) The Final Step-Blessing Your Enemies Other Resources on Forgiveness Father, Forgive Them by Dr. Ray Pritchard Forgiving the Unforgivable by Dr. Ray Pritchard How Can I Learn to Forgive? by Dr. Ray Pritchard Unless You Forgive by Dr. Ray Pritchard Forgiving the Unforgivable article by Dr. Ray Pritchard Forgiveness of Injuries (Mt 18:21-22) by John Angell James Forgiveness of Sins by Henry Law - 17 Chapter Treatise! LEAD US NOT INTO TEMPTATION This at first glance seems to be a puzzling petition in light of James clear teaching Let no one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt anyone. 14 But each one is tempted when he is carried away and enticed by his own lust. 15 Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death.(James 1:13-15+) And lead us not into temptation (peirasmos) - NLT has "And don't let us yield to temptation." “Do not allow us to be led into temptation”, “Keep me away from the place of temptation” Like the petition for daily bread, this petition expresses our desire to depend on his daily power to fight against the world, the flesh and the devil. The NET Note says "The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin." I like Spurgeon's interpretation - “Lord, do not try us and test us more than is absolutely necessary, for we are so apt to fall: ‘Lead us not into temptation;’ but, if we must be tempted,” — Deliver us from evil. “If some good end is to be answered by our being thus tested, then let it be so, but, O Lord, ‘deliver us from evil,’ and especially from the evil one; suffer us not to fall into his hands in the hour of temptation.” (Luke 11 - exposition)
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Cole - The final petition is, “Lead us not into temptation.” This is difficult to interpret because James 1:13-14 tells us that God does not tempt anyone to sin, but that we are tempted by our own lusts. And James 1:2 instructs us to count it all joy when we encounter various trials (“trials” and “temptations” translate same word in Greek). Why would Jesus tell us to pray that God would not do what He cannot do? And, if the sense is “trials,” why should we pray that God would spare us from that which is for our good? Jesus seems to be using the word in the sense of avoidance of temptation to sin. “Lead us not into temptation” is probably a figure of speech that expresses something by negating the contrary (D. A. Carson, The Sermon on the Mount [Baker], p. 70). For example, “not a few” means “many.” Jesus means that we should cultivate the attitude of fleeing from every situation where we might fall into sin. The idea is that, far from leading us into temptation (which He cannot do), God would lead us into His ways of righteousness where we will be kept from sin. So the prayer, “Lead us not into temptation,” is an acknowledgement of the weakness and sinfulness of our hearts. It is an admission that if God were to withdraw His gracious hand, we would fall into sin immediately. It is an attitude that flees temptation rather than sees how close to the brink we can come. It has been paraphrased as, “Lord, if the occasion of sinning presents itself, grant that the desire may not be found in me; if the desire is there, grant that the occasion may not present itself” (cited by Godet, Luke [I. K. Funk & Co., 1881], p. 317, footnote). During the Iranian hostage crisis in 1979, Greg Livingstone was asked to give a “missions minute” at a large evangelical church. Since he had only one minute to speak, he decided to ask them only two questions. The first one was, “How many of you are praying for the 52 American hostages being held in Iran?” Four thousand hands went up. “Praise the Lord,” he said. “Now, put your hands down and let me ask another question: How many of you are praying for the 42 million Iranians being held hostage to Islam?” Four hands went up. Livingstone said, “What are you guys—Americans first and Christians second? I thought this was a Bible-believing church!” (Missions Frontiers [May/June, 1994]). If we learn to pray as Jesus instructs us, we will focus on the Father’s purpose, that His name be hallowed and that His kingdom come in all the earth. And, we will focus on His family’s needs for provision, for pardon, and for protection from sin, not so that the family will be cozy and happy, but so that the family will have what they need to carry out the Father’s purpose. “Lord, so teach us to pray!” ILLUSTRATION -There’s a story about a fellow who was having trouble with his diet. He prayed, “Oh Lord, if it be your will for me to not have donuts, please don’t let there be any parking spaces in front of Krispy Kreme.” But alas he did eat a dozen donuts that day because there was a parking space in front, on the twelfth time around the block.
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Cole writes "Whatever our needs, our greatest need is to be filled continually with God’s Spirit (Eph 5:18+). 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." In his Sermon John
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Cole - Satan and his demonic forces are committed to the ultimate harm and destruction of the human race. To rewrite the Four Spiritual Laws, “Satan hates you and has a terrible plan for your life!” Since God’s purpose is to be glorified through the human race, created in His image, Satan’s purpose is to defile and degrade people so that their lives do not bring glory to God. Some of Satan’s demons are more evil than others (11:26), but they all have the same evil purpose. Since the fall of the human race into sin, every person is born under Satan’s domain and power (1 John 5:19; Eph. 2:2). Jesus called him “the ruler of this world” (John 12:31; 14:30; 16:11) and Paul called him “the god of this world [who] has blinded the minds of the unbelieving” (2 Cor. 4:4). In this case, the demon caused the man to be dumb, or unable to speak (Matt. 12:22 reports that the demon also had blinded the man). We have already encountered Legion, who showed us the hideous harm that demons can inflict on people. While we may not encounter such extreme cases very often, we should not be lulled into thinking that Satan is not alive and well on planet earth in our day. As J C
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Cole - In that day, there were a number of Jewish exorcists who tried to cast out demons by special potions or incantations or magical procedures. Sometimes they seemingly succeeded, although they often failed. But every time Jesus cast out a demon, He simply spoke the word and the demon obeyed. Yet in spite of His obvious power, these skeptics accused Jesus of casting out demons by Satan’s power. We learn from this that belief in Jesus Christ is not simply a matter of having sufficient evidence. If Jesus had not done these mighty works of miraculous power, or if He had done them by some sleight of hand, surely His critics would have pounced on this and accused Him of practicing magic. But they never used that line of attack. Since they couldn’t dispute the fact of the miracles, all they could do was to accuse Jesus of doing them by Satan’s power....Truly, the god of this world had blinded them (2 Cor 4:4), as he does every unbeliever! (Luke 11:14-28 The Heavenly War) Rod Mattoon has a nice alliteration of this section: The Rejection of Reality - Luke 11:14-15 The Rancor of Resentment - Luke 11:16 The Rending of Relationships - Luke 11:17-22 (Treasures from the Scriptures) Beelzebul (KJV = Beelzebub - see Gilbrant's note)(954)(beelzeboul) is transliterated from the Hebrew phrase "Baal Zebub" which means "Lord of the Flies" (or dung) or the "Fly God" ("dung god" see 2 Ki 1:2-3, 5, 16). In Jesus' reply to the accusation of the Jews in Mt 12:24 that He cast out demons by Beelzebul, He answers in Mt 12:26 substituting the name Satan which clearly identifies the Jewish references to Beelzebul as another name for Satan. It is interesting that the name Baalzebul also appears in the Ras Shamra tablets, where it is used of a Canaanite deity and seems to have the meaning “lord of the high place” or “lord of the dwelling.” (See Got Questions entry) Beelzebul - 7x in 7v - Matt. 10:25+ = Jesus accused of being the embodiment of Satan!!!; Matt. 12:24+; Matt. 12:27+; Mk. 3:22+; Lk. 11:15+; Lk. 11:18+; Lk. 11:19+. Jesus, rejecting His accuser's false charges, pointed out that the expulsion of demons was Satan's defeat, heralding the arrival of God's kingdom (see Luke 11:20-22+). Gilbrant has an in depth discussion of beelzeboul - Beelzeboul was a name Jews gave to “the prince of devils” (Matthew 12:24; Mark 3:22; cf. Luke 11:15), that is, Satan. The term does not appear outside the Synoptic Gospels except in later writings based on them. To show contempt for Jesus the Pharisees called Him this name— along with “gluttonous,” “winebibber” (Matthew 11:19; Luke 7:34), and “Samaritan” (John 8:48). According to them not only did Jesus have a demon (Mark 3:30; John 8:48,49,52; 10:20,21; compare Matthew 11:17; Luke 7:33) that made Him crazy (John 10:20), but He exorcised demons by the power of this prince of demons (Matthew 9:34; 12:24; Mark 3:22; Luke 11:15). The Gospels record two, if not three, occasions when the Jews tried to discount Jesus’ miracles by saying that He was in league with the devil: (1) Matthew 9:32-34; (2) Matthew 12:22-37 (cf. Mark 3:19-30); (3) Luke 11:14-26 (may parallel number 2). Beelzeboul occurs seven times in the last three passages, plus Matthew 10:24-33 recounts a private discussion with Jesus’ disciples about some previous instance of this same slander. The term also appears in the actual episode Matthew 9 refers to and may be what Jesus meant in Matthew 10. At any rate, the religious leaders used this epithet to create sentiment against Jesus. The word itself has several interesting features. Beelzeboul is pronounced almost as a four syllable compound word (the first half has a vowel glide from long to short “e”): Bē-ĕl + ze-boul. A number of spellings appear in English versions depending on how the translators decided to represent the Greek sounds with English letters, on what manuscripts they followed, and on whether they chose to represent the name in its Hebrew or Aramaic form. The first half of the word comes from the Canaanite deity Baal, spelled “Beel” in Aramaic, the language that largely replaced Hebrew among the Jews after the Babylonian Captivity; consequently, the full designation appears both as Beelzeboul and Baalzeboul. Baal means “lord,” or “master.” The last syllable is zeboul or zebul depending again on how translators represent the Greek vowel sound in English letters. A greater issue lies behind the difference between Beelzebul and Beelzebub. In all seven places the ancient Syriac translation, the Latin Vulgate, and a few Greek manuscripts have the latter reading. Most modern textual critics have concluded that the original Greek text, however, carried -bul. Beelzebub was the name of a pagan god worshiped in Ekron (2 Kings 1:2,3,6,16). When Ahaziah, king of Israel, severely injured himself in a fall, he tried to consult this deity to see whether he would live (Ed: Before we are too hard on Ahaziah, how often is our first reaction to go to sources other than God when confronted with adversity, affliction, etc?). Zebub, the Hebrew word for “fly,” is translated in the Septuagint which then reads “Baal muian (Ed: muia = fly)” in the four verses of 1 Kings 2. “Lord of the fly,” or “Fly-god,” might refer to the shape of the idol, to the god’s oracles supposedly given by the flight pattern or buzzing of flies, to the swarming of flies around sacrifices offered to him, or to a god that protected from flies and diseases associated with them (for example, the Greek god Zeus Apomyios, “Fly-Averting Zeus”), or to the Roman god Myagros. If the term for “the prince of demons” has any connection with the god mentioned in 2 Kings, the question is how the shift between Beelzebub and Beelzebul happened. The least likely conjecture is that since the Ras Shamra literature mentions a Canaanite god Baalzebul, Baalzebub is an intentional corruption of that name written into the original Old Testament text itself. In that case, zebul may have derived from a Hebrew word root meaning “habitation” (see Psalm 49:15); Baalzebul could then mean “Lord of the Habitation/Temple” or even “Lord of the High Place.” Calling the god of Ekron “Lord of Flies” instead in 2 Kings 1 and later labeling Satan with that name would have been a derogatory shift to Baalzebub. Applying Beelzebub to Jesus would carry a double sting—calling Him the devil and doing so with a derogatory term. The difficulty here is that the correct reading in the New Testament is almost certainly Beelzebul. A New Testament textual shift to -bub under the influence of 2 Kings is understandable, but one wonders what could explain the opposite shift during the textual history of Greek Gospels. Especially in post-Biblical rabbinic writings, the Hebrew root meaning “habitation” had another derived meaning, “manure.” It has been frequently suggested that Baalzebub was in fact the name of the god in Ekron and that later Jews caricatured it into a similar sounding name for Satan: “Lord of the Manure Pile” since manure draws flies; so the shift between Beelzebub and Beelzebul would have taken place in the opposite direction from the first scenario. The “double cut” against Jesus, then, would almost have involved a vulgar name. One last option has been to dissociate the Gospel accounts from the “Beelzebub” of 2 Kings 2 and to simply say that Beelzebul, “Lord of the Temple/Habitation,” was a name Jews used for Satan, a name not in itself particularly derogatory but one that recalled the pagan practices of ancient Canaanite religion and identified them with “the prince of demons.” The application to Jesus, then, would be derogatory insofar as He was being called the devil. Under this explanation commentators have seen special appropriateness in Jesus’ comments to His disciples in Matthew 10:25, “If they have called the master of the house Beelzebub, how much more shall they call them of his household?” In all this ambiguity the central point is clear. The religious leaders were trying to denigrate Jesus’ miracles by associating them with the power of Satan. Accordingly, in Matthew 12:31,32 and Mark 3:28-30 the Lord warned them that assigning to Satan miracles by which the Spirit bore witness to Jesus is blasphemy of the Spirit, a sin which is not forgiven in this age or in the one to come. (Complete Biblical Library) Ruler (758)(archon from present participle of archo = to rule) describes one who has eminence in a ruling capacity, referring to earthly figures (Mt 20:25) such as rulers (Acts 4:26), Moses ( Acts 7:27, 35), of Christ as the ruler of the kings of the earth (Rev 1:5). In the present context archon refers to the devil as ruler over the demons in Mt 9:34; Mt 12:24; Mk 3:22; Lk 11:15 and Eph 2:2 "the PRINCE (archon) of the power of the air." There is a demonic hierarchy a word which describes a system or organization in which one is ranked one above others according to status or authority. Paul alludes to this stratification of authority in Ephesians 6:12+ "For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places." Archon - 36v - authorities(1), leaders(1), magistrate(1), official(2), official's(1), prince(1), ruler(1), ruler(13), rulers(16). Matt. 9:18; Matt. 9:23; Matt. 9:34; Matt. 12:24; Matt. 20:25; Mk. 3:22; Lk. 8:41; Lk. 11:15; Lk. 12:58; Lk. 14:1; Lk. 18:18; Lk. 23:13; Lk. 23:35; Lk. 24:20; Jn. 3:1; Jn. 7:26; Jn. 7:48; Jn. 12:31; Jn. 12:42; Jn. 14:30; Jn. 16:11; Acts 3:17; Acts 4:5; Acts 4:8; Acts 4:26; Acts 7:27; Acts 7:35; Acts 13:27; Acts 14:5; Acts 16:19; Acts 23:5; Rom. 13:3; 1 Co. 2:6; 1 Co. 2:8; Eph. 2:2; Rev. 1:5 Luke 11:16 Others, to test Him, were demanding of Him a sign from heaven. KJV Luke 11:16 And others, tempting him, sought of him a sign from heaven. were demanding of Him a sign Mt 12:38,39; 16:1-4; Mark 8:11,12; John 6:30; 1 Cor 1:22 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 12:38; 39+ Then some of the scribes and Pharisees said to Him, “Teacher, we want to see a sign from You.” 39 But He answered and said to them, “An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; Mark 8:11; 12+ The Pharisees came out and began to argue with Him, seeking from Him a sign from heaven, to test Him. 12 Sighing deeply in His spirit, He *said, “Why does this generation seek for a sign? Truly I say to you, no sign will be given to this generation.” THE SEEKING A SIGN TEST Others, to test (peirazo) Him - This is third reaction to His miracle - first was amazed in Lk 11:14, the next was to ascribe the miracle to Satanic power (Lk 11:15) and here the third is to ask for another miracle, another sign. The intent of their test was really to taunt Him and hopefully trip Him up! In Luke 8:44 Jesus described these Jews as sons of Satan, and here we see they are doing exactly what their father attempted in the Wilderness Testings of Jesus. Earlier Luke recorded "Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness for forty days, being tempted (peirazo) by the devil. And He ate nothing during those days, and when they had ended, He became hungry." (Lk 4:1-2+) Were demanding of Him a sign (semeion) from heaven - They were not seeking truth but were in a sense "spies" gathering information with which they could condemn Jesus. Luke 11:17 says "He knew their thoughts" and that they were not honest seekers. Michael Andrus has an interesting thought on the sign from heaven (they had just seen a sign on earth) - Now mind you Jesus has just healed a man who was demon-possessed, blind, and mute. But they have the nerve to ask for a sign from heaven. What is this all about? I wonder if they aren’t saying, “Maybe you can do miracles here on 3 earth, but we want to see you do a miracle in the heavens—perhaps a strange alignment of stars, an eclipse, or maybe turning the moon into blood (as predicted by the OT prophet Joel (2:31)); then maybe we’ll accept you as Messiah.” Robert Stein on sign - Only Luke referred to the temptation/test for a sign. Some opponents did not see the exorcism as sufficient evidence. They wanted a clearer sign, i.e., a sign from heaven. With this statement Luke tied this pericope to Luke 11:29–32 by foreshadowing it. Luke wanted his readers to understand that to ask for signs, both in Jesus’ day and possibly their own (cf. 1 Cor 1:22), was to tempt the Lord (Luke 4:12). There was sufficient proof for faith in the Scriptures (cf. Lk 16:31). (See Luke: An Exegetical and Theological Exposition) Mattoon - Not only were these folks rejecting the reality of this situation that Christ was God, the Messiah of the world, but their anger, bitterness, and resentment caused them to be peevish and slanderous when they should have been praising the Lord for delivering this demon-possessed man. (Treasures from the Scriptures)
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Cole - The term, finger of God, goes back to Exodus 8:19+, where the Egyptian magicians recognize God’s power through Moses. Jesus is saying that if Satan is not behind His power, then clearly, God is. By saying that the kingdom of God had come upon them, Jesus was referring to the initial phase of the kingdom as manifested in the presence of the King. Jesus’ deliverance of people from Satan’s bondage anticipates the coming day when Jesus will reign not only in hearts, but on the throne of David, when Satan will be bound from his powerful influence on earth. Until His enemies are made His footstool, Christ exercises His rule from the Father’s right hand in the hearts of all who submit their lives to Him. (The Heavenly War) Then the kingdom (basileia) of God - One must understand that there are several phases to the Kingdom of God. The first phase is the invisible, internal Kingdom of God and which Jesus later described as "in your midst” (Lk 17:21+), the Kingdom in which the King reigns in the heart of the person who has accepted Jesus as Messiah. To proclaim the Kingdom of God is to preach the Gospel, to proclaim the good news of salvation, explaining how one can enter the Kingdom of God. (Jn 3:3-16+) When the King returns on "the day that the Son of Man is revealed (apokalupto)," (Lk 17:30+) the heart of every person will also be revealed as to whether they sought the kingdom of "self" or the kingdom of the Savior! The future earthly phase of the Kingdom of God is known as the Messianic Age or the Millennial Kingdom.(See detailed explanation of Jesus' meaning of the Kingdom of God in notes on Luke 17:20-21). The Messianic Kingdom will be followed by the eternal Kingdom in the New Heaven and New Earth. Jesus knew the Jews were looking for the future earthly aspect of the Kingdom of God, (cf Mt 20:21 and Acts 1:6+) but they did not understand the timing was to follow His Second Coming, not His First Coming. Jesus' preaching at this time and that of His disciples later (including all of us today) was to explain how one could enter the invisible aspect of the Kingdom of God in the present and in that way they would be assured of experiencing the visible Kingdoms of God in the future. THOUGHT - All of this talk about the Kingdom begs one question dear reader -- Have you entered the Kingdom of God by believing in the Lord Jesus Christ, the King of that Kingdom? If not today could be the best day of your life (2 Cor 6:2+). Has come (phthano) upon you - Has come is the aorist tense, indicative mood which speaks of a completed action, something that has taken place. Jesus' ability to cast out demons who belong to the kingdom of darkness is clear evidence that another Kingdom (and King) has arrived! The miracles of Jesus demonstrated God's victory over the forces of evil, a victory which was consummated on the Cross and validated by the Resurrection. Christ's Kingdom will be established when He returns and defeats the Antichrist (Rev 19:11-16+, Rev 19:19-21+) and casts Satan into prison for 1000 years, the Millennium, (Rev 20:1-3+) and then into the Lake of Fire forever (Rev 20:7-10+ where He had cast the Antichrist 1000 years prior)! That said, it is should be emphasized that Satan is presently still powerful, but His power is limited, his doom is sealed, and his time is short. Bock on kingdom of God has come - Jesus says the miracles are evidences of the arrival of God’s promised, redemptive rule. They are audiovisual testimony to God’s power and rule....The key term in the verse is ephthasen (from phthano), “has come.”....The miracles trumpet the arrival of God’s ruling power in such a way that Satan’s display of power on earth is challenged and is in the process of being defeated.To say the kingdom has arrived is not to argue that consummation has come, only that its presence has begun. The process of establishing kingdom authority is a long one, as Jesus will reveal, and it will take his return to bring the full promise of the kingdom to completion....God is breaking peacefully into the creation through Jesus to reclaim humanity from Satan’s grip. Jesus overcomes the presence and power of evil in the world. His power is greater than that of demons. He is stronger than Satan. His power and authority reverse the effect of sin. This exercise of power through Jesus is why Paul can call the gospel “the power of God” in Romans 1:16–17+. The story of the gospel is the story of how Satan, sin and the flesh are overcome through Jesus’ provision of the Spirit (1 Th 1:5+). So Paul calls the kingdom of God a matter of power (1 Cor 4:20) as well as justice, peace and joy inspired by the Spirit (Ro 14:17). And Ephesians 1:15–2:10 and Eph 6:10–18+ refer to the battle we have against the forces of evil and note how Jesus has a position of authority over them. These theological realities are pictured in Jesus’ words.” (Why Miracles?) THOUGHT - IN LIGHT OF THESE TRUTHS - Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm." Eph 6:13+ The NET Note on has come upon you - The phrase is also quite important. Does it mean merely "approach" or actually "come upon"? The issue here is like the one in Lk 10:9 (see note there on the phrase "come near"). Is the arrival of the kingdom in process or merely anticipated? Two factors favor arrival. First, the prepositional phrase "on you" suggests arrival (Da 4:24, 28 Theodotion). Second, the following illustration in Lk 11:21-23 looks at the healing as portraying Satan being overrun. So the presence of God's authority has come. Allison Trites on the Kingdom of God has come - The exorcisms performed by Jesus provided strong evidence that God’s Kingdom, long anticipated and hoped for, had at last entered history in a transforming way. In fact, the words and works of Jesus as a whole revealed the fact that the Kingdom of God had actually arrived in the person of Jesus of Nazareth (cf. Jesus’ answer to John the Baptist’s questions in Lk 7:22+; Mt 11:5). Yet, there was still the future time when the purposes of God would be fully realized and consummated, and so the disciples were taught to pray, “May your Kingdom come soon” (Lk 11:2; Matt 6:10). The Kingdom’s nearness and imminence (Mark 1:14-15+) called for repentance in preparation for its final realization, when the Son of Man would come in power (Mark 14:62; Matt 26:64; cf. Luke 21:36; 22:69). Both the “already” and the “not yet” dimensions of the Kingdom must be affirmed and kept in careful balance to do justice to the present and future dimensions of the Kingdom theme. For further discussion see Beasley-Murray (1986). (See Cornerstone Biblical Commentary – Volume 12: Luke and Acts) J C
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Cole has an interesting note on the nature of the strong man's house and possessions - Jesus further underscores His victory over Satan with the parable of disarming the strong man (Lk 11:21-22). Satan is the strong man armed. He is a powerful spiritual master. His homestead is the heart of unbelievers. All of an unbeliever’s powers and faculties are Satan’s possessions, at his use. Further, these possessions, securely under Satan’s rule, are undisturbed, or “at peace.” The unbeliever, dead in his sins, under the sway of the prince of the power of the air (Eph. 2:1,2+) is unaware of his own desperate condition. (The Heavenly War) As Matthew Henry describes it "The sinner has a good opinion of himself, is very secure and merry, has no doubt concerning the goodness of his state nor any dread of the judgment to come; he flatters himself in his own eyes, and cries peace to himself. Before Christ appeared, all was quiet, because all went one way; but the preaching of the Gospel disturbed the peace of the devil’s palace." Strong (mighty) (2478)(ischuros from ischuo = to be able) is an adjective which means strong, powerful, mighty (usually referring to inherent physical strength), able, forcible. Strong, having moral power. Inherently strong. Ischuros denotes power or ability and places “stress on the actual power that one possesses rather than on the mere principle of power. Luke uses ischuros in Lk 3:16+, Lk 11:21, 22+, Lk 15:14+. Guards (5442)(phulasso) means to watch, to carry out the function as a military guard or sentinel (cp Ac 23:35, 28:16), to keep watch, to have one's eye upon lest one escape, to guard a person that he might remain safe (from violence, from another person or thing, from being snatched away, from being lost). The NT uses phulasso figuratively of guarding truth (eg, 1Ti 5:21, 6:20, 2Ti 1:14) Luke uses phulasso in 14/31 NT uses to describe the shepherds "keeping watch over their flock by night" (Lk 2:8), of the demon possessed man "kept under guard" (Lk 8:29), of the blessing on the one who observes ("guards") the Word of God after hearing it (Lk 11:28, cf "observe" in Acts 16:4), of Jesus' warning to "be on your guard against every form of greed" (Lk 12:15), of the rich young ruler who said "all these things I have kept from my youth (Lk 18:21), of Israel who did not "keep" the law (Acts 7:53, of Paul "keeping the Law" = Acts 21:24 and "abstain" in Acts 21:25), of James guarded by Herod's guards (Acts 12:4, cf Paul in Acts 23:35 in Herod's Praetorium and later in Rome where the soldier "was guarding him" - Acts 28:16), of Saul "watching out (guarding) for the cloaks" while they were stoning Stephen (Acts 22:20), Phulasso - 31v - Matt. 19:20; Mk. 10:20; Lk. 2:8; Lk. 8:29; Lk. 11:21; Lk. 11:28; Lk. 12:15; Lk. 18:21; Jn. 12:25; Jn. 12:47; Jn. 17:12; Acts 7:53; Acts 12:4; Acts 16:4; Acts 21:24; Acts 21:25; Acts 22:20; Acts 23:35; Acts 28:16; Rom. 2:26; Gal. 6:13; 2 Thess. 3:3; 1 Tim. 5:21; 1 Tim. 6:20; 2 Tim. 1:12; 2 Tim. 1:14; 2 Tim. 4:15; 2 Pet. 2:5; 2 Pet. 3:17; 1 Jn. 5:21; Jude 1:24 Luke 11:22 But when someone stronger than he attacks him and overpowers him, he takes away from him all his armor on which he had relied and distributes his plunder. NET Luke 11:22 But when a stronger man attacks and conquers him, he takes away the first man's armor on which the man relied and divides up his plunder. GNT Luke 11:22 ἐπὰν δὲ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν, τὴν πανοπλίαν αὐτοῦ αἴρει ἐφ᾽ ᾗ ἐπεποίθει καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν. NLT Luke 11:22 until someone even stronger attacks and overpowers him, strips him of his weapons, and carries off his belongings. KJV Luke 11:22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. ESV Luke 11:22 but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil. NIV Luke 11:22 But when someone stronger attacks and overpowers him, he takes away the armor in which the man trusted and divides up the spoils. ASV Luke 11:22 but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armor wherein he trusted, and divideth his spoils. CSB Luke 11:22 But when one stronger than he attacks and overpowers him, he takes from him all his weapons he trusted in, and divides up his plunder. NKJ Luke 11:22 "But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils. NRS Luke 11:22 But when one stronger than he attacks him and overpowers him, he takes away his armor in which he trusted and divides his plunder. YLT Luke 11:22 but when the stronger than he, having come upon him, may overcome him, his whole-armour he doth take away in which he had trusted, and his spoils he distributeth; NAB Luke 11:22 But when one stronger than he attacks and overcomes him, he takes away the armor on which he relied and distributes the spoils. NJB Luke 11:22 but when someone stronger than himself attacks and defeats him, the stronger man takes away all the weapons he relied on and shares out his spoil. GWN Luke 11:22 But a stronger man than he may attack him and defeat him. Then the stronger man will take away all the weapons in which the strong man trusted and will divide the loot. BBE Luke 11:22 But when one who is stronger makes an attack on him and overcomes him, he takes away his instruments of war, in which he had put his faith, and makes division of his goods. Genesis 3:15; Isa 27:1; 49:24,25; 53:12; 63:1-4; Col 2:15; 1 John 3:8; 4:4; Rev 20:1-3 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 OUR STRONGER SAVIOR But - The contrast here is with the strong man of Lk 11:21 who in context is Satan. This contrast shows the dramatic difference between the created being Satan and the Creator, Christ, Who is stronger than the "strong man" Satan. When someone stronger (ischuros) than he attacks him and overpowers (nikao) him - Literally “the One stronger than he.” This is clearly an allusion, a prophecy if you will, by Jesus of His soon to be accomplished victory over Satan and the Kingdom of darkness on the Cross. Every casting out of a demon was like a "preview" of the main feature so to speak! Jesus' death was in the eyes of the world His greatest point of weakness, but He was in fact at His strongest as He bore the sin of the world, was buried and rose victorious from the grave crushing the power of Satan once and for all. Hallelujah! John the Baptist referred to our Lord as "One is coming who is mightier (same word used here ischuros)" (Mark 1:7+, Luke 3:16+) THOUGHT - "Not only during the trials of life but surely also at the approach of death it is a great comfort to know that Christ, symbolized by “SOMEONE STRONGER" has conquered Satan. Therefore Ro 8:31–39+ applies." (Borrow Exposition of the Gospel According to Luke) Several passages describe SOMEONE STRONGER overpowering the STRONG MAN... Satan's defeat was prophesied immediately after his greatest victory in deceiving Adam and Eve and resulting in their sin against God and mankind's spiritual death - "And I will put enmity Between you and the woman, And between your seed and her seed; He (Messiah) shall bruise you (Serpent - Satan) on the head, And you shall bruise him on the heel.” (Ge 3:15+) The one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God (SOMEONE STRONGER) appeared for this purpose, to destroy (luo) the works of the devil (THE STRONG MAN). (1 John 3:8+) Therefore, "since the children share in flesh and blood, He Himself (JESUS) likewise also partook of the same, that through death (THE CROSS) He might render powerless (katargeo) him who had the power of death, that is, the devil (diabolos), and might free (apallasso) those who through fear of death were subject (enochos) to slavery (douleia) all their lives." (Heb 2:14-15+) "Hallelujah!" When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, 14 having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. 15 When He had disarmed (apekduomai)(CF "ATTACKS AND OVERPOWERS") the rulers and authorities (THE "STRONG MAN" - SATAN AND DEMONIC HORDES), He made a public display of them, having triumphed over (thriambeuo) them through Him. (Col 2:13-15+) He takes away (airo) from him all his armor (panoplia) on which he had relied and distributes (diadidomi) his plunder (skulon) - "Christ is the stronger man who attacks the devil and overpowers him. As Paul puts it, at the cross Christ “disarmed the rulers and authorities” and triumphed over them (Col. 2:15+). What no mere man could do, Jesus Christ did in His death and resurrection. Satan is now a defeated foe, although he is still allowed to reign until his being bound at the second coming of Christ. This means that Jesus Christ is the only one powerful enough to save a soul from Satan’s dominion and power. Men cannot do it by their own will power or moral reformation. Even though men can get free of problems such as drug and alcohol abuse, or even so-called “sexual addiction,” through self-help programs, this is not the same as salvation from sin and Satan. The focus of those programs is never the glory of God, but rather, the happiness of self. Satan is not unhappy if a drunk becomes sober and still goes to hell. What that sinner and every sinner needs is the deliverance that only Jesus Christ can give. As John
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Cole - You can’t straddle the fence by saying, “I’m not a committed follower of Jesus, but neither am I a follower of Satan!” Nor can you correctly say, “I don’t follow Jesus or Satan. I’m my own master.” Jesus makes it plain: Either you follow Him or you are against Him and in Satan’s camp. Those are the only options. Deffinbaugh observes that "In football, lining up in the neutral zone is an offense. In life, many seem to think that neutrality is a virtue. In the Bible, neutrality toward the person of Christ is offensive to God. In Lk 11:24-26 Luke will inform his reader that neutrality toward Jesus is also dangerous....Neutrality about the person of Jesus is no virtue, it is a vice, and indeed it invites Satanic involvement, and it leads to a latter state that is worse than the former. Are those who attribute Jesus’ power to Satan His enemies, those who live dangerously? So, too, are those who think they can remain neutral concerning Him, for those who are not for Him are against Him." (Evidence that Produced Various Verdicts Luke 11:14-36) The Gospel is of such a nature, as to its offers and its claims, that it cannot tolerate indifference. - Broadus The upshot of Jesus' clear teaching on two kingdoms and two rulers is that Jesus' hearers (and readers) must make a choice of their will to follow Jesus and enter God's Kingdom to follow Satan and his demons and remain in the kingdom of darkness. Luke explains how this "choice" is made. It is choice that is empowered by the Spirit of God and the Gospel of God "to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me." (Acts 26:18+) J C Ryle on He that is not with me is against me - This is a general truth concerning all waverers, and doubters, and half-hearted, and excuse-making people, of whom no doubt there were many among our Lord’s hearers. They argue that our Lord is exposing the awful danger of many of His Jewish hearers, who had been a little roused by John the Baptist, and seemed likely to receive Christ when He appeared. And yet, when He did appear, they hung back and affected to be troubled with doubts, and so continued neutral and undecided.—This opinion appears to me by far the most probable, and is confirmed by the passage which immediately follows. The sentence is directed against undecided Jews, who were like the man from whom the unclean spirit had gone forth. Their hesitating neutrality was a most dangerous position. Their last end was likely to be worse than their first (Lk 11:24-26). “Neutrality in religion is always cowardice. God turns the cowardice of a desired neutrality into terror.” --Oswald Chambers William
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Cole - Jesus goes on (Luke 11:24-26) to illustrate what happens to the man who tries to be neutral: It doesn’t work. (The Heavenly War) Michael Andrus adds "The Pharisees were all about reformation, making bad people good and good people better. They had a list of religious rules a mile long—all designed to curb the excesses of human behavior. Even their exorcisms were designed to help a person clean up his act and live a normal life. Jesus has a totally different purpose. When he performs an exorcism, the ultimate purpose is to draw the person (and the people who witness it) to himself, to regenerate them and to give them new life!" (Luke 11:14-11:36 No Switzerlands in this War ) When the unclean (akathartos) spirit goes out of a man, it passes through waterless places seeking rest - When does this occur? This could be a reference to the false Jewish exorcist, the demon temporarily leaving producing the ruse of a real exorcism. Note Jesus does not say the demon was "cast out" (For unclean spirit see Luke 4:33+). Waterless places refers to the demon seeking rest in dry, arid places, but MacArthur sees it as a metaphor (below).
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Cole - Perhaps the man has experienced a moral reformation, either through the Jewish exorcists or through his own will power and determination. The demon that he struggled against for years has left him. As Matthew Henry describes it, Satan gives order to his troops to retreat temporarily in order to draw the deluded soul into an ambush. At first, it is wonderful! The man sweeps up the dirt from his soul and feels a sense of order and peace that he never felt when he was in bondage to his former sins. But, meanwhile, the departed demon is restless. Passing through waterless places is a metaphorical expression that “denotes that to dwell out of men is to him a wretched banishment, and resembles a barren wilderness” (Calvin, p. 84). The demon is not a happy camper until he moves back in. So, he goes and finds seven other demons more evil than himself and they move in. “The last state of that man becomes worse than the first.” What are we to learn from this illustration? J C
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Cole - The way to be on Jesus’ side is to hear the word of God and do it. As Jesus was speaking, a woman in the crowd raised her voice and said, “Blessed is the womb that bore You, and the breasts at which You nursed.” It is interesting that right in the context of Jesus’ teaching about demons, this woman extols Mary! She may have been well-meaning, but clearly she was misguided. She was trying to give praise to Jesus by saying, “Your mother is a woman truly blessed to have a son like you.” Of course, that was true; Mary was blessed by God to be the mother of Jesus. His response does not deny this, but He does correct the direction of this woman’s thoughts. He says in effect, “Natural family ties to Me are not the point; the point is to hear God’s Word and do it.” The person who is decidedly with Jesus doesn’t just mouth pious platitudes; rather, he hears what Jesus says and acts on it. This is not to teach salvation by works because the Word of God that we must obey clearly teaches that we are saved by grace through faith alone. But the Bible is also clear that saving faith is obedient faith (Rom. 15:18; 16:26). Jesus’ clear authority over demonic forces shows that He is both Savior and Lord. Therefore, each person is forced to choose sides in the heavenly war. Having heard the Word of God, we must now act on it in obedience to Jesus or else we are opposed to Him and in league with Satan. Conclusion - During that part of the Naval War College course known as Fundamentals of Command and Decision, the instructor was stressing the importance of being able to make sound decisions under pressure. A visiting officer from a small foreign navy spoke up. “Talk about decisions!” he said. “I was 700 miles out to sea in my destroyer when I received a dispatch from my base: ‘We have just had a revolution. Which side are you on?’” (Reader’s Digest [5/83].) Thankfully, our decision isn’t that difficult! We have some solid evidence to go on. We have the clear record of the gospel accounts that relate to us what Jesus said and did. William
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Cole writes Jesus is in effect saying “Natural family ties to Me are not the point; the point is to hear God’s Word and do it.” The person who is decidedly with Jesus doesn’t just mouth pious platitudes; rather, he hears what Jesus says and acts on it. This is not to teach salvation by works because the Word of God that we must obey clearly teaches that we are saved by grace through faith alone (Eph 2:8-9+). But the Bible is also clear that saving faith is obedient faith (Ro 1:5+, Ro 15:18+; Ro 16:26+). See discussion of the phrase Obedience of faith Word of God - This phrase occurs less than you might think, being found 47x in 46 verses 1 Sam. 9:27; 2 Sam. 16:23; 1 Ki. 12:22; 1 Chr. 17:3; Prov. 30:5; Matt. 15:6; Mk. 7:13; Lk. 3:2; Lk. 5:1; Lk. 8:11; Lk. 8:21; Lk. 11:28; Jn. 10:35; Acts 4:31; Acts 6:2; Acts 6:7; Acts 8:14; Acts 11:1; Acts 13:5; Acts 13:7; Acts 13:46; Acts 17:13; Acts 18:11; Rom. 9:6; 1 Co. 14:36; 2 Co. 2:17; 2 Co. 4:2; Eph. 6:17; Phil. 1:14; Col. 1:25; 1 Thess. 2:13; 1 Tim. 4:5; 2 Tim. 2:9; Tit. 2:5; Heb. 4:12; Heb. 6:5; Heb. 11:3; Heb. 13:7; 1 Pet. 1:23; 2 Pet. 3:5; 1 Jn. 2:14; Rev. 1:2; Rev. 1:9; Rev. 6:9; Rev. 19:13; Rev. 20:4 John describes the result of observing or keeping His Word.. This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us. The one who keeps His commandments abides in Him, and He in him (THIS DESCRIBES BEING WITH CHRIST). We know by this that He abides in us, by the Spirit whom He has given us. (1 Jn 3:23-24+)
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Cole - Jesus confronted them with their wickedness in seeking for a sign (Lk 11:29). Christ, who knows the hearts of all men (Lk 11:17), knew that a hundred miraculous signs would not be sufficient for these scoffers. They had just seen Him cast the demon out of a man who could not speak so that he became able to speak (11:14). They had seen Him raise the paralytic (Lk 5:17-26), heal the man with the withered hand (Lk 6:6-11), and do many other miracles, but none of these signs had brought them to believe in Him. What was their sin in seeking for a sign? Their sin was their rebellious, unrepentant hearts. They were curious to see Jesus perform miracles, but they were not contrite about their sins. They wanted to watch a good show, but they would have been quick to explain away any signs that Jesus performed because they were not willing to follow Him. In other words, their problem was not a lack of evidence. Their problem was a lack of repentance. (Luke 11:29-36 How to Respond to God’s Word) It seeks for a sign (semeion) - Remember that a sign is a miracle that serves to confirm that what is spoken is true. In that sense Jesus had probably performed 1000's of signs with His many miracles. So why did this wicked generation want a sign? Their desire for a sign was first voiced in their demand for a sign from heaven in Lk 11:16 in the context of the accusation against Him that He was casting out demons by the power of Satan. So here they pick up their request by asking Jesus for a sign to prove to them that He was not the servant of Satan. They had seen countless miracles and had not yet believed. And so they were taunting Jesus saying something like "Just try to do something that would make us believe!"
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Cole - Seek God’s wisdom and truth no matter what the cost. This is the lesson we should learn from the Queen of Sheba (“the South”), who went to great trouble, effort, expense, and time to travel from southern Arabia to learn God’s wisdom through King Solomon. Jesus’ point was that the men of His day had the very Son of God preaching God’s wisdom in their very midst, and yet they ignored Him, whereas this pagan woman was willing to travel hundreds of miles through harsh terrain to seek out someone not nearly as great. We must ask ourselves, “Will the Queen of Sheba rise up and condemn us in the day of judgment?” We have the completed canon of God’s Holy Word in our own language. Men like Wycliffe and Tyndale suffered much persecution and Tyndale gave his life so that we could have the Bible in English. There are still many people groups around the world who do not have even one book of the Bible in their own language. Do we read the Word? Do we meditate on it daily? Can we truly say with the psalmist, “The law of Your mouth is better to me than thousands of gold and silver pieces” (Ps. 119:72)? I read of a man in Kansas City who was severely injured in an explosion. His face was badly disfigured, and he lost his eyesight as well as both hands. He had just become a Christian when the accident happened, and one of his greatest disappointments was that he could no longer read the Bible. Then he heard about a lady in England who read braille with her lips. Hoping to do the same, he sent for some books of the Bible in braille. But he discovered that the nerve endings in his lips had been too badly damaged to distinguish the characters. One day, as he brought one of the braille pages to his lips, his tongue happened to touch a few of the raised characters and he could feel them. In a flash he thought, “I can read the Bible using my tongue.” At the time this incident was reported, the man had read completely through his Bible four times using his tongue! (in Donald Whitney, Spiritual Disciplines cf the Christian Life [NavPress], pp. 30-31). So what’s your excuse for not reading your Bible regularly? (Luke 11:29-36 How to Respond to God’s Word) Judgment (2920)(krisis from krino = to judge, decide) means a decision or judgment, verdict, justice, court (tribunal). Mt 10:15, 11:22, 24 all describe Jesus' sobering warning to the Jews of a specific future and frightening "day of judgment." (cp "sentence of hell" Mt 23:33, see also 2 Peter 2:9, 11, 3:7, 1 John 4:17) Condemn (also in Mt 12:41,42)(2632)(katakrino from kata = down, against + krino = to assess, then to separate or distinguish, then to give an opinion upon, judge, then to decide or determine and finally to judge (to judge one down [kata = down]), pronounce judgment or to condemn) means to give judgment against, pass sentence upon, pass judgment against and hence to condemn, this latter action implying there has been a crime. It means to pronounce sentence against or to adjudge guilty and always denotes an adverse sentence (to sentence to punishment). Wisdom (4678) (sophia, compare saphes = clear) is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. Knowledge is see the red light Luke's uses of sophia - Lk. 2:40; Lk. 2:52; Lk. 7:35; Lk. 11:31; Lk. 11:49; Lk. 21:15; Acts 6:3; Acts 6:10; Acts 7:10; Acts 7:22; BELOW ARE SOME EASY TO UNDERSTAND AND VISUALIZE DISTINCTIONS BETWEEN KNOWLEDGE AND WISDOM (from Gotquestions.org) Knowledge is what is gathered over time through study of the Scriptures. It can be said that wisdom, in turn, acts properly upon that knowledge. Wisdom is the fitting application of knowledge. Knowledge understands the light has turned red; wisdom applies the brakes. Knowledge sees the quicksand; wisdom walks around it. Knowledge memorizes the Ten Commandments; wisdom obeys them. Knowledge learns of God; wisdom loves Him. (What is wisdom?) Luke 11:32 "The men of Nineveh will stand up with this generation at the judgment and condemn it, because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. KJV Luke 11:32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The men of Nineveh will stand up with this generation at the judgment and condemn it Jonah 3:5-10 behold, something greater than Jonah is here Jonah 1:2,3; 4:1-4,9; Heb 7:26 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:29-32 The Last Sign - John MacArthur PAGAN NINEVITES "CONDEMN" THE WICKED GENERATION The men of Nineveh will stand up with this generation (genea) at the judgment (krisis) and condemn it - Once again Jesus notes Gentile receptivity to the truth was far greater than Israel, for these pagan idol worshipers repented at Jonah's preaching (albeit reluctant) whereas the wicked generation rejected Jesus' preaching. Because they repented (metanoeo) at the preaching (kerugma) of Jonah - Woe to those who teach that repentance is not intrinsically integral with belief and salvation. They are guilty of presenting a false Gospel and will be judged accordingly! And behold (idou), something greater than Jonah is here - Behold is injected by Jesus to get their attention. Some One greater was standing in their midst and had been traversing their land for almost 2 and 1/2 years.
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Cole applies the truth about the Ninevites to us today - Turn from your sin and obey God no matter how radical the change. This is the lesson of Jonah and the Ninevites. Jonah despised the Assyrians, whose capital was Ninevah. They were a brutal, godless people, devoted to the destruction of Israel. But God told Jonah to go and preach to them. After his three-day submarine ride, the disobedient prophet repented and went to Ninevah. Just as he feared, though, the Ninevites repented and God withheld His judgment from them. Even the king of Ninevah put on sackcloth and publicly repented of his sin! It was one of the most astounding revivals in history! It shows us that no matter how wicked and worldly the sinner, if he hears the message of God’s impending judgment and yet of His great mercy in Jesus Christ, and comes in genuine faith to Christ, he will be transformed. The gospel is the power of God to salvation to everyone who believes, whether it be the raw pagan or the religious do-gooder (Ro 1:16). This means that there is hope in Jesus Christ for the worst of sinners. No matter how terrible your past, if you will repent of your sin and believe in the Lord Jesus Christ as the one who bore your penalty on the cross, God will transform your life from the inside out. The men of Ninevah are a testimony of what God’s grace can do with any sinner who will repent and believe the gospel. (Luke 11:29-36 How to Respond to God’s Word) Adam Clarke (quoted by Guzik) on why the witness of Jesus was greater than Jonah - (1) “Christ, Who preached to the Jews, was infinitely greater than Jonah, in His nature, person, and mission.” (2) “Jonah preached repentance in Nineveh only forty days, and Christ preached among the Jews for several years.” (3) “Jonah wrought no miracles to authorize his preaching; but Christ wrought miracles every day, in every place where He went, and of every kind.” (4) “Notwithstanding all this, the people of Judea did not repent, though the people of Nineveh did.” Repented (3340) (metanoeo from meta = with, among + noeo = to think, exercise the mind <> from nous = mind - see study = metanoia) means to have another mind. Metanoeo means to change one's mind in respect to sin, God, and self. To turn to God and from sin (Luke 15:7 = "one sinner who repents", 10, cf 1Th 1:9-note). It is not an intellectual decision but a change of mind that issues in a change of behavior. This change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow (2Cor 7:8, 9, 10, 11); but sorrow for sin, though it may cause repentance, is not repentance. Luke's uses of repent (metanoeo) - more than all the other Gospel writers: Lk. 10:13; Lk. 11:32; Lk. 13:3; Lk. 13:5; Lk. 15:7; Lk. 15:10; Lk. 16:30; Lk. 17:3; Lk. 17:4; Acts 2:38; Acts 3:19; Acts 8:22; Acts 17:30; Acts 26:20 Preaching (cf Mt 12:41)(2782)(kerugma where –ma means the result of <> from kerusso = to proclaim or announce in public) means not so much the act but the content or the result of preaching, that which is cried by the herald (an officer sent by a king or other high official to proclaim a message or announce good news) or public crier. It can have such senses as “news,” “declaration,” “decree,” “announcement,” etc. In Classical Greek the kerux (noun from kerusso) was a public servant of supreme power both in peace and in war, one who summoned the ekklesia (1577) (later used for the Church), the town gathering. The kerux was the public crier and reader of state messages such as the conveyor of a declaration of war or as well as the “publication” of honors or victories. Kerugma - 8v - message preached(1), preaching(5), proclamation(2). Matt. 12:41; Lk. 11:32; Rom. 16:25; 1Co. 1:21; 1 Co. 2:4; 1Co. 15:14; 2 Tim. 4:17; Titus 1:3 Behold (2400) idou is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!"
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Cole has an interesting discussion of John 12:42-43 - The sticky issue is whether John is describing true believers or not. Some emphasize “believed” and argue that John is talking about men like Nicodemus and Joseph of Arimathea, who were secret believers for fear of the Jews (Jn 19:38-39). They would say that they were saved, although their faith was defective. But I would contend that while these rulers later may have come to saving faith, at this point John is describing men who were not yet saved. We saw this “non-saving belief” back in Jn 2:23-25, where many believed in Jesus but He didn’t entrust Himself to them. Those verses set the stage for Jesus’ interview with Nicodemus. We saw the same thing in Jn 8:31-59, where John says that the Jews believed in Jesus, but they clearly do not believe in a saving way. John’s comment here about these men loving the approval of men, not of God, goes back to Jn 5:44, where Jesus asked His opponents, “How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God?” (The word translated “approval” in Jn 12:43 is literally, “glory,” which stands in contrast to Jn 12:23, Jn 12:28, & Jn 12:41.) Added to this are Jesus’ words in Mk 8:38, “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels.” These Pharisees would not confess Jesus because of their fear of being put out of the synagogue and their love of man’s glory over God’s glory. Unless they later became willing to confess Christ whatever the cost (Ed: E.g., notice Joseph of Arimathea's willingness to go before Pilate and asked for the body of Jesus which surely was not without danger - Mk 15:43), I contend that their faith was not saving faith. Why does John include verses Jn 12:42 and Jn 12:43? Perhaps to warn those who say they believe, but are afraid to confess Christ, that they will face Jesus in judgment someday (“He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day. Jn 12:48). He wants us to see that true faith sees Jesus’ glory and confesses Him, no matter what the cost. True Christians are not ashamed to confess Christ before this adulterous and sinful generation. Man’s approval may last a few years; God’s approval lasts forever. (Why People Don’t Believe in Jesus John 12:36b-43) Warren
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Cole - Respond obediently to the light that you have been given and you will receive more light. This is the main thrust of the parable that Jesus goes on to give (Lu 11:33-36). Jesus’ teaching is the lamp set on the lampstand. He was displaying God’s truth openly for all to see (Lu 11:33). If a person’s spiritual eye is clear, he can see the truth that Jesus proclaims. But, if a person’s heart is darkened by sin, the light does no good. No amount of light helps a blind man (Lu 11:34). Thus, the warning, “Watch out that the light in you may not be darkness.” Respond obediently to the light that you’ve been given through Jesus and you will receive more light. Ignore or reject the light that you’ve been given, and it will be taken away and you’ll be left in total darkness. But if you respond obediently to the light Jesus gives, your entire life will be lit up and you will be a light unto others (Lu 11:36). Thus great privilege is also great responsibility. It is a great privilege to hear God’s Word preached and to read the Word. But that privilege also means that we are responsible to obey what we hear and read in the Word. If we respond obediently, our lives will be illumined by God so that we will know how to live in a manner pleasing to Him. Also, He will use our lives to shine on others who are lost in the darkness of sin. But, if we disregard the Word, even the light we have received will become darkness. Disregard the light you have been given and you will face eternal judgment. It is plain from our text that Jesus believed in a coming judgment where all the living and dead will be present. The Queen of Sheba and her retinue will be there. The people of Ninevah will be there. The men of Jesus’ day will be there. You and I and everyone we know will be there. God, the righteous judge, will judge every person based on the light they received and their response to it. As Paul argues in Ro 1 and Ro 2, God has made Himself evident to all people through creation and through conscience, but men “did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened” (Ro 1:21). All people have violated both the law of God and their own consciences and thus stand justly condemned before God (Ro 2:12-16). Any darkness in our lives is not God’s fault. It is due to our own sinfulness and our stubborn refusal to obey God’s Word. Thus all people need a Savior from the coming judgment. Thank God, He has provided that Savior! Our faith must be in Jesus Christ who is God’s only way of salvation. Jesus is the lamp on the lampstand, set there for all to see. He and His teaching is the “something greater” than Solomon or Jonah. His death and resurrection from the dead is the sign we need to confirm that He is God’s chosen one, God’s Savior. As Paul argues (1Co 15:12-19), the entire Christian faith rests on the reality of Christ’s resurrection from the dead. If we don’t see Him and flee to Him for refuge from God’s wrath, the problem is with our darkened eyes, not with His shining light. We must cry out to God for eyes to see the light of Jesus Christ, who offered up Himself as the perfect sacrifice for sinners. “There is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved” (Acts 4:12). Conclusion Several years ago, a man and his wife started attending the church I pastored in California. She was a believer, but he was not. After a few months, the wife needed surgery, and so I went to the hospital to sit with the husband while she was being operated on. After we had chatted about general things for a while, I said, “Bruce, you’ve been coming to the church for quite a while. I’d be interested to know whether you have yet put your trust in Christ as Savior or not.” He replied, “No, I still have some unanswered questions.” I said, “Well, what are they? Maybe I can shed some light on them.” He said, “I have a lot of them.” I said, “Well, we’ve got lots of time right now. What are the main ones?” He still hesitated, so I said, “How about if you give me a list of your questions. If I can give reasonable answers to them, then will you become a Christian?” He said, “If I’ve been hearing you correctly, if I trust in Christ then I have to yield my whole life to Him and do what He says. Is that right?” I said, “You got it!” He said, “I’m not ready to do that yet.” Thankfully, a few months later he made that commitment to Christ and I baptized him. The issue isn’t that you need more evidence. The issue is that you need repentance. You need to acknowledge that you have sinned against the holy God and that your good works could never pay for your sins. You need a Savior. You need to recognize that Jesus Christ is that Savior. He offered Himself on the cross to pay the price you deserve. If you will turn from your sin and trust in Christ as your sin-bearer, you will be flooded with light from God. You will be able to say, “I once was blind, but now I see!” (Luke 11:29-36 How to Respond to God’s Word) Luke 11:37 Now when He had spoken, a Pharisee asked Him to have lunch with him; and He went in, and reclined at the table. KJV Luke 11:37 And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. Lk 7:36; 14:1; 1 Cor 9:19-23 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:37-44 How to Evangelize Religious People - John MacArthur John MacArthur's Outline Luke 11:37-54 Characteristics of False Religionists False Religionists Are Characterized By What They Love (Lk 11:38-44) False Religionists Love The Symbolic (Lk 11:38) False Religionists Love The Sinful (Lk 11:39) False Religionists Love The Simplistic (Lk 11:40-41) False Religionists Love The Secondary (Lk 11:42) False Religionists Love The Showy (Lk 11:43-44) False Religionists Are Characterized By What They Lack (Lk 11:45-54) False Religionists Lack Spiritual Power (Lk 11:46) False Religionists Lack Spiritual Life (Lk 11:47-51) False Religionists Lack Spiritual Truth (Lk 11:52-54) Related Passages: Lk 7:36+ "Now one of the Pharisees was requesting Him to dine with him, and He entered the Pharisee’s house and reclined at the table." Reclining At the Dinner Table GUESS WHO'S COMING TO LUNCH? Hendriksen suggests that the link of Luke 11:38-54 with the previous topic on the seriousness of having great spiritual light and rejecting it could only result in great judgment. And in this present section we see Jesus "reveal to them what would be the result of their continued hostility. He now does this by pronouncing “woes” upon them." (Borrow Exposition of the Gospel According to Luke) Now when He had spoken - This refers to Jesus' teaching on Light in Luke 11:33-36 where Jesus emphasized that the problem of the wicked generation in Israel was not a problem of light but of sight. It was not that they did not have adequate spiritual light (they had the 3 year ministry of Jesus), but that they did not have spiritual sight (or insight). In a very real sense the present story of the Pharisee in Lk 11:37ff is a living example of spiritual light without spiritual sight. Pharisee (pharisaios - "separated one") asked Him to have lunch with him; and He went in, and reclined at the table - From this text, there is nothing to suggest the Pharisee had an ulterior motive to test or expose Jesus. He wanted to share a meal with this Man Who had gained such a huge following. Jesus shows us that He is willing to be associated with the religious group, who were among those He had labeled a wicked generation. He still sought to see them converted. Even Lk 11:36 was a positive statement that they way of salvation was open to those who responded to the Light. Reclined at the table was the middle eastern custom of lying on one's side on pillows rather than sitting in chairs as depicted in the painting above (which was actually the last supper). THOUGHT- This is a great example of our Lord to all of us, for we tend to push away from religious hypocrites, but Jesus shows us we should at least be willing to dialogue with them. Many of Jesus' teaching opportunities arose during meals (cf. Lk 14:1-24; Matt. 15:1-20; 23:1-36; Mark 7:1-22). J C
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Cole - There is probably no sin more tolerated or more widespread in the Christian world than legalism. It may surprise you to hear it labeled as sin. Legalists are thought to be a bit overzealous or “uptight,” but they aren’t usually thought of as sinning in the same sense as adulterers, thieves, liars, and the like. To the contrary, legalists seem to be concerned about holiness. Yet the Lord Jesus had more conflicts with the legalists of His day than any other group. It wasn’t the adulterers, the robbers and that sort, who put Jesus on the cross. It was the legalists. Later on, the Apostle Paul had the same experience, as the legalists dogged his steps, perverting the gospel of the grace of God. When you study the life of Christ, it is noteworthy how He deliberately did things to provoke the legalists. He could have healed people on any other day of the week, but He often did it on the Sabbath. He could have been more discreet in violating the Pharisees’ rules, but He did it openly. When a Pharisee invited Jesus to dinner, He could have gone along with their elaborate hand-washing custom, but He deliberately ignored it. When they questioned Him about it, He could have been more polite, but He blasted them for their hypocrisy. When a lawyer pointed out that Jesus had offended them as well, He didn’t say, “I’m sorry! I didn’t mean to offend you good folks.” He said, “Woe to you lawyers as well!” Jesus confronted legalism as sin. And yet many Christian churches today are riddled with legalism, but the pastors are too “nice” to stand up to the legalists and say, “You’re not going to do that in this church!” The evangelical church today is plagued by “niceness.” Somehow we’ve gotten the idea that to be like Jesus means always being nice, never offending anyone, never confronting anyone. But clearly, if we want to be like Jesus, we must confront sin. And, legalism is sin! What is legalism? Some erroneously confuse it with an emphasis on obedience. I have been accused of being legalistic because I preach that we must obey God’s Word. But every book of the Bible teaches that we must obey God. Being under grace does not mean that we are free to disobey God. Others say that legalism is when we set up any man made rules. But there are many areas not specifically addressed in the Bible where we need some rules in order to function as a family or church. Parents are not being legalistic when they set a curfew for their kids. Churches are not being legalistic when they follow certain procedures or practices. So, what is legalism? Legalism is an attempt to gain favor with God or to impress our fellow man by doing certain things (or avoiding other things), without regard to the condition of our hearts before God. At the root of legalism is the sin of pride, because the legalist thinks that he is able to commend himself to God by his own good deeds. Invariably, he is only looking at externals, not at his heart. Also, the legalist’s pride motivates him to exalt himself in the sight of others by his outward behavior, again neglecting to see the corruption of his own heart. Thus legalism denies human depravity and exalts human ability. As such, it is opposed to the gospel of God’s grace. That’s why both Jesus and Paul clashed with the legalists. Jesus hates legalism because it does not deal with the condition of our hearts before God. Christianity is primarily a matter of the heart. Everything flows from a heart relationship with God, who transforms our hearts when He regenerates us. The Jewish religious leaders seemingly were seeking after God, but in reality they were self-seeking. They didn’t see themselves as sinners in need of a Savior. They saw themselves as good people because they kept the Law. But in reality, they didn’t keep the Law because they didn’t apply it on the heart level. Thus, Jesus in effect said that if they would be as careful about clean hearts as they were about clean hands, then they would be what they ought to be. (Luke 11:37-54: Why Jesus Hates Legalism) ILLUSTRATION - Typhoid Mary In the early twentieth century, typhoid fever was a major epidemic in the United States. In 1907, Mary Mallon became the first person to be identified as a typhoid carrier. She was an Irish immigrant and a cook in New York City. Many of the families she cooked for became infected with typhoid fever and some of them died. In 1906 one of those families hired a typhoid researcher to investigate the cause of the fever. He believed it all traced back to Mary Mallon. But Mary was adamant that she was not a carrier. You see, from all external appearances, Mary was in perfect health. She showed no outward symptoms of typhoid. She was what doctor’s call asymptomatic. So she secretly kept moving around from family to family, cooking and spreading her disease. Eventually, she was busted and put into prison, then quarantined. While in prison, they did tests and determined that she was a typhoid carrier. She was responsible for spreading typhoid to at least fifty-three people and the death of at least three people. Some believe that she is responsible for the death of up to fifty people. Mary Mallon is now known as Typhoid Mary. This title is still given to people today; but not to people who are carriers of typhoid fever. The title is given to people who unknowingly spread a literal or a figurative disease.1 In our passage this morning, Jesus encounters two groups of religious leaders, who are like Typhoid Mary. From all external appearances the Pharisees and lawyers are perfectly healthy. They look good on the outside. But Jesus knows that they are infected; they’re carriers of greed and wickedness. They were deadly. James Smith - THE HYPOCRITE Luke 11:37–44 “A lie which is half a truth is ever the blackest of lies! A lie which is all a lie may be met and fought outright, But a lie which is part of a truth is a harder matter to fight!” —TENNYSON. This mongrel lie which is part of a truth finds its incarnation in the hypocrite. The one is as difficult to deal with as the other. The names scribe and Pharisee as used by our Lord here are synonymous of hypocrite. Their characteristics as detailed before us in these verses are the outstanding features of the hypocrite. I. He is more concerned about the traditions of men than the truth of God. “The Pharisee marvelled that He had not first washed before dinner” (v. 38). The Pharisee of Christ’s day not only held the traditions of the elders about hand-washing, but in their superstitious zeal bathed their bodies before meat (Mark 7:4, R.V.). Jesus Christ in the heavenly truthful dignity of His character simply ignores it, so that the hypocritical marvel at His liberty. The sons of God are not to be in bondage to the opinions of men. Whom the Son of God makes free are free indeed. Although Christ Himself, the embodiment of truth and holiness, stood before this Pharisee, yet would he despise Him because He did not conform to his petty theory of hand-washing. The popular tradition about the way of salvation is, “Do as well as you can,” to the denial of the truth of God’s saving grace. There are other traditions concerning the Lord’s coming and Church worship that are equally subvertive of the truth as it is in Jesus. II. He is more careful about outward than inward purity. “They make clean the outside of the cup, but the inward is full of ravening and wickedness” (v. 39). The only good side of a hypocrite is the outside, for they do “make clean the outside.” They live as in the eyes of their fellow-creatures, seeking not the honour that comes from God only. They are men pleasers. They will make their hands clean, although their hearts should be full of wickedness. They look upon the things which are seen. They profess to know God, but in works they deny Him (Titus 1:16). They practically deny that “out of the heart proceed evil thoughts,” etc., and that these are the things which defile a man (Matt. 15:19, 20). He is utterly indifferent about the righteousness of God if he can only get his own established (Rom. 10:3), and when he prays it is with himself (Luke 18:11). He flatters men with his outward manners, while the inward manner of the heart is an abomination to God (James 4:8). III. He stickles for trifles, and neglects the things which are indispensable. “Ye tithe all manner of herbs, and pass over judgment and the love of God” (v. 42). God demanded that the fruit of the land should be tithed (Lev. 27:30), but they would tithe even the fragrant plant, and pass over justice and the love of God as if these were unworthy of notice. Such would not rob a child of a pin, but they would unblushingly rob God of their whole life. “Behold, to obey is better than sacrifice” (1 Sam. 15:22). By their fruits ye shall know them; they stand up stoutly for orders and forms of worship, while they pass over the promises of God and the power of the Holy Ghost. They will argue vehemently for the rules of the Church, and pass over the law of the spirit of life which is in Christ Jesus. He is very particular in adapting certain tunes to certain psalms, but it concerns him nothing as to whether he himself is reconciled to God and adapted to the kingdom of Heaven. He could not pass the plate at the Church door without putting something into it, but he can pass through a whole service without giving to God one grateful feeling for the gift of His Son. They pass over the LOVE OF GOD. IV. He seeks self-glorification through his religious profession. “Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues,” etc. (v. 43). The hypocrite is religious, but only so far as it will help to honour himself and minister to his vanity. He has no thought of adorning the doctrine of God our Saviour, but he seeks to be adorned by the doctrine. If he holds office in the Church it is that it may add to his dignity. He would appropriate all the privileges purchased by the agony and death of the Son of God for the exaltation of his own deceitful self. He is seldom out of his place in the house of prayer, but his god is himself. It is not the synagogue or church that he loves so much as those “uppermost seats” that help to lift him up. He will be very zealous in religion if he can thereby gain the flattery of others. He is one who sits in the place of God, and who robs Him of His honour and glory. A hypocrite, it has been said, is “like a glow-worm, it seems to have both light and heat, but when you touch it it has neither.” V. His real character is loathsome, although it appears not in the sight of men. “Woe unto you, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them” (v. 44). Those who walked over or passed by those whited sepulchres little thought of the foulness and rottenness that were inside. “Within, full of dead men’s bones and of all uncleanness” (Matt. 23:27). A sow that is washed is only a washed sow. A hypocrite may manage by his white-washing to give no offence to his fellow-man, but God looketh upon the heart (1 Sam. 16:7). Be not deceived, God is not mocked; the hidden man of the heart is naked and bare before the eyes of the Lord, and that is the man that must give his account unto God (Psa. 7:9). The hypocrite lives for that which is “highly esteemed among men,” but this is “an abomination in the sight of God” (Luke 16:15). Your woe, O hypocrite, is coming, for hath not the Lord Jesus Christ said, “I am He which SEARCHETH THE HEARTS?” (Rev. 2:23). What wilt thou do on that solemn day? Luke 11:38 When the Pharisee saw it, he was surprised that He had not first ceremonially washed before the meal. KJV Luke 11:38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner. he was surprised that He had not first ceremonially washed Mt 15:2,3; Mark 7:2-5; John 3:25 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:37-44 How to Evangelize Religious People - John MacArthur THE RITUAL OF CEREMONIAL HANDWASHING He was surprised (amazed - thaumazo) that He had not first ceremonially washed (baptizo) before the meal - He was surprised does not record any spoken word by this Pharisee , so undoubtedly this is another episode in which Jesus knew what the man was thinking. Recall Simeon's prophetic words to Mary in Luke 2:35+ "and a sword will pierce even your own soul–to the end that thoughts from many hearts may be revealed.” (cf Lk 1:51+, Lk 11:17+). The thoughts in this Pharisee's heart were known by the omniscient Jesus. Jesus kept the Mosaic Law, but there was no regulation in the Mosaic Law stating one needed to ceremonially wash before meals. And they were not washing for sanitary reasons but legalistic reasons. Men added this hypocritical "rule" which dealt only with external "uncleanliness" but said nothing about the internal uncleanness of the heart. They demonstrated (they thought) their holiness by focusing their attention to external cleanliness but it was all show, all a "put on," because their heart remained unclean before God (see the words of Jesus below). What they really need to wash was their hearts as James commanded "Cleanse your hands, you sinners; and purify your hearts, you double-minded." (James 4:8+). Mark records The Pharisees and some of the scribes gathered around Him when they had come from Jerusalem 2 and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed. 3(For the Pharisees and all the Jews do not eat unless they carefully wash their hands, thus observing the traditions (see paradosis) of the elders (presbuteros); 4 and when they come from the market place, they do not eat unless they cleanse themselves; and there are many other things which they have received in order to observe, such as the washing (baptismos) of cups and pitchers and copper pots.) 5 The Pharisees and the scribes asked Him, “Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure (common, unclean, unholy = koinos) hands?” (Mk 7:1-5+) Comment: In their minds the traditions of the elders were superior to Truths of the Scripture and thus was the only reliable interpretation of God’s Word. (see the prayer below) See John MacArthur's sermon "Scripture Twisting Tradition" on Mark 7:1-13 Matthew records a confrontation between Jesus and the religious leaders over hand-washing: Then some Pharisees and scribes *came to Jesus from Jerusalem and said, 2 “Why do Your disciples break the traditions (see paradosis) of the elders (presbuteros)? For they do not wash their hands when they eat bread.” 3 And He answered and said to them, “Why do you yourselves transgress the commandment of God for the sake of your tradition? 4 “For God said, ‘HONOR YOUR FATHER AND MOTHER,’ and, ‘HE WHO SPEAKS EVIL OF FATHER OR MOTHER IS TO BE PUT TO DEATH.’ 5“But you say, ‘Whoever says to his father or mother, “Whatever I have that would help you has been given to God,” 6 he is not to honor his father or his mother.’ And by this you invalidated the word of God for the sake of your tradition. 7 “You hypocrites,(hupokrites) rightly did Isaiah prophesy of you: 8 ‘THIS PEOPLE HONORS ME WITH THEIR LIPS (EXTERNAL/WORDS), BUT THEIR HEART IS FAR AWAY FROM ME. (NO INTERNAL CHANGE) 9 ‘BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.’” (Mt 15:1-9) (See
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Cole - The meaning of verse 41 is debated, but Jesus seems to be saying that if we deal with our hearts before God, then everything that flows outward is clean. As J C
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Cole - Modern day legalists also major on the minors and minor on the majors. Some churches and Christian parents put major attention on rules about petty issues, such as dress codes or certain activities, but they tolerate serious sins, such as gossip, greed, and pride. If we shun people because of how they look, or over certain behaviors that, according to the Bible, are not major, we are guilty of the sin of the Pharisees. For example, you may be surprised to know what Jonathan Edwards, Charles Spurgeon, G. Campbell Morgan, Martyn Lloyd-Jones, and C. S. Lewis all had in common. Yes, they were all godly Christian leaders who were greatly used by God. All except Lewis were gifted Bible expositors and pastors. But also, at least some of the time they were in the ministry, they all smoked! Many Christians question your salvation if you smoke! I think that if you smoke, you should quit as soon as possible, because it is not good stewardship of your body. The men I just mentioned all lived before that medical evidence was known. But my point is that there are many Christians who are more concerned with getting people to stop smoking than with getting them to walk in the Spirit and stop doing the deeds of the flesh. (Luke 11:37-54: Why Jesus Hates Legalism) Woe (alas) (3750)(ouai pronounced "oo-ah'ee," an eerie, ominous foreboding sound some say is like the cry of an eagle) is an onomatopoeic word (an imitation of the sound) which serves as an interjection expressing a cry of intense distress, displeasure or horror. Jesus uses it to convey a warning of impending judgment and disaster on the Pharisees. For example in Mt 23:13 the Woe says they will "not enter" the kingdom of heaven and Mt 23:15 the Woe prefaces Jesus' referring to them as "a son of hell." In Mt 23:29-31 the Woe relates to killing of the prophets and the Pharisees "bear witness against yourselves, that you are sons of those who murdered the prophets." And then in Mt 23:33 Jesus asks them "how shall you escape the sentence of hell?" The answer is they won't escape! Ouai - 47x/36v - woe(46), woes(1). Matt. 11:21; Matt. 18:7; Matt. 23:13; Matt. 23:14; Matt. 23:15; Matt. 23:16; Matt. 23:23; Matt. 23:25; Matt. 23:27; Matt. 23:29; Matt. 24:19; Matt. 26:24; Mk. 13:17; Mk. 14:21; Lk. 6:24; Lk. 6:25; Lk. 6:26; Lk. 10:13; Lk. 11:42; Lk. 11:43; Lk. 11:44; Lk. 11:46; Lk. 11:47; Lk. 11:52; Lk. 17:1; Lk. 21:23; Lk. 22:22; 1 Co. 9:16; Jude 1:11; Rev. 8:13; Rev. 9:12; Rev. 11:14; Rev. 12:12; Rev. 18:10; Rev. 18:16; Rev. 18:19 Pay tithe (586)(apodekatoo from apo - from + dekatoo = to collect tithes) means to pay or collect a tenth. Friberg - 1) pay tithes, give one-tenth or one part out of every ten of something (Mt 23.23); (2) collect a tithe from someone ( Heb 7.5) (Borrow Analytical Lexicon of the Greek New Testament) Apodekatoo -4x in NT - Matt. 23:23; Lk. 11:42; Lk 18:12 Heb. 7:5 - Use in Septuagint - Gen. 28:22; Deut. 14:22; Deut. 26:12; 1 Sam. 8:15; 1 Sam. 8:16; 1 Sam. 8:17; Disregard (present tense)(3928) parerchomai from para = beside, near + erchomai = come, go) means to pass near, pass by or pass away and is used in both a literal and figurative sense, with the figurative uses predominating in the NT. Parerchomai describes literal passing by, passing through (LXX - Nu 20:17, 19, 21, 23, twice in Josh 4:23YLT = the Red Sea and across the Jordan, Neh 9:11) or coming beside (near) (Mk 6:48, Mt 8:28, Lk 18:37 cp LXX - Ge18:3, 33:19, 22, 34:6, Ex 3:3, 1Ki 19:11). Justice (2920) krisis from krino = to judge, decide) means a decision or judgment, verdict, justice, court (tribunal). The first use is by Jesus in the Sermon on the Mount declaring "‘Whoever commits murder shall be liable to the court." ("in danger of judgment") (Mt 5:21, cp also Mt 5:22) Mt 10:15, 11:22, 24 all describe Jesus' sobering warning to the Jews of a specific future and frightening "day of judgment." (cp "sentence of hell" Mt 23:33, see also 2 Peter 2:9, 11, 3:7, 1 John 4:17) In Jn 5:24 Jesus gives sinners the way of escape, the way to miss the horrible day of judgment (Heb 10:27)! In Mt 12:18 God's judgment is equated with justice, for He is the righteous and just Judge (cp Mt 12:20, 23:23, Rev 16:7). Note the striking contrast in Jn 5:29 "those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." There is no such thing as reincarnation but only one life, one death, one judgment (Heb 9:27) Love (26) agape is unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (fruit of the Spirit - Gal 5:22+). It is not surprising that Greek literature throws little light on its distinctive NT meaning. Biblical agape love is the love of choice, the love of serving with humility, the highest kind of love, the noblest kind of devotion, the love of the will (intentional, a conscious choice) and not motivated by superficial appearance, emotional attraction, or sentimental relationship. Agape is not based on pleasant emotions or good feelings that might result from a physical attraction or a familial bond. Agape chooses as an act of self-sacrifice to serve the recipient. From all of the descriptions of agape love, it is clear that true agape love is a sure mark of salvation. Agape in the Gospels - Matt. 24:12; Lk. 11:42; Jn. 5:42; Jn. 13:35; Jn. 15:9; Jn. 15:10; Jn. 15:13; Jn. 17:26; Mishnah on tithing 9:1 A Rue, goosefoot, wild coriander, water parsley, and eruca of the field are exempt from [separation of] tithes and may be bought from anyone during the Sabbatical year, B because produce of their type is not cultivated [but grows wild]. C R. Judah says, “Aftergrowths of mustard are permitted [may be bought during the Sabbatical year], D “because transgressors are not suspect concerning them [they are not suspected of cultivating mustard and then claiming that it is an aftergrowth].” E R. Simeon says, “All aftergrowths are permitted, except aftergrowths of cabbage, F “because produce of this type does not [grow uncultivated] among wild vegetables.” G And sages say, “All aftergrowths are forbidden.” Luke 11:43 "Woe to you Pharisees! For you love the chief seats in the synagogues and the respectful greetings in the market places. KJV Luke 11:43 Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. For you love the chief seats in the synagogues Lk 14:7-11; 20:46; Pr 16:18; Mt 23:6; Mark 12:38,39; Ro 12:10; Phil 2:3; James 2:2-4; 3 John 1:9 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:37-44 How to Evangelize Religious People - John MacArthur Related Passages: Matthew 23:6 “They love the place of honor at banquets and the chief seats in the synagogues, 7 and respectful greetings in the market places, and being called Rabbi by men. Mark 12:38 39+ In His teaching He was saying: “Beware (present imperative) of the scribes who like to walk around in long robes, and like respectful greetings in the market places, 39 and chief seats in the synagogues and places of honor at banquets, Luke 20:46+ “Beware (present imperative) of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, Matthew 6:1-3+ Beware (present imperative) of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. 2 “So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. 3“But when you give to the poor, do not let your left hand know what your right hand is doing, THE SECOND WOE: LOVE OF THE "SPOTLIGHT"! Woe (ouai) to you Pharisees! - Warning woe number two of six in Luke 11. Surely this warning does not apply to Christians? Of course, that question is rhetorical! We are all continually vulnerable to falling into the fallen flesh's trap of desiring the spotlight more than some other brother or sister in Christ. THOUGHT - Pride is a subtle sin that can creep up on us when we least expect it. We all do well to frequently pray Psalm 139:23-24 "Search me, O God, and know my heart; Try me and know my anxious thoughts; And see if there be any hurtful way in me, And lead me in the everlasting way." Amen For you love (continually - present tense of agapao) the chief seats (protokathedria - "seats of honor") in the synagogues (sunagoge) - The root of this sin is pride. These were not the "front row" seats but a semi-circular bench that faced the congregation so that dignitaries could be seen by all the Jews gathered in the synagogue! Pride loves publicity and prestige! Steven Cole - They were focused on their own glory, not on God’s glory. Pride is at the heart of legalism; humility is at the heart of true Christianity. The legalist can take pride in himself and his attainments because he is looking at outward matters, not at issues of the heart. He doesn’t acknowledge that his heart is just as sinful as the heart of the prostitute or robber. If he had been reared in their circumstances or had encountered the problems in life they had faced, he would have engaged in the same behavior, because he had the same heart of lust and greed. No, he sees himself as a notch above these sinners. He has attained a righteous life by his own hard work and discipline. The legalist is puffed up with pride.Scripture declares that God opposes the proud, but gives grace to the humble (Prov. 3:34; James 4:6; 1 Pet. 5:5). One sure mark of the Holy Spirit’s work in our hearts is that we see ourselves as terrible sinners in the sight of God. We see that we deserve His judgment because of our pride, selfishness, and rebellion. Rather than comparing ourselves with others and concluding that we are basically good, we compare ourselves with God and conclude that no good thing dwells within us. Thus convicted of our great need, we flee to the cross for mercy. But legalists don’t like the message of the cross, because it confronts their pride. (Luke 11:37-54: Why Jesus Hates Legalism) NET Note on chief seats - Or "seats of honor." The term here is plural and is not a reference only to the lead "seat of Moses" in the synagogue, but includes the front seats near the ark.
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Cole - The fourth woe: Legalism burdens people with peripheral commandments - The lawyers had taken the commands of Scripture and had multiplied them into hundreds of minute adaptations. But, like lawyers in every age, they had also come up with legal loopholes that enabled them to skirt around their own rules, while the average guy was still burdened with them. For example, on the Sabbath the lawyers determined that you could only travel 1,000 yards from your home. But if a rope was tied across the end of the street, the end of the street became his residence and he could go 1,000 yards beyond that. Or, if before the Sabbath a man left at any given point enough food for two meals, that point technically became his residence and he could go 1,000 yards beyond that. On the Sabbath, you couldn’t tie a knot, because that was work. But a woman could tie a knot in her girdle. So if you needed to draw water out of the well on the Sabbath, you couldn’t tie a rope to the bucket, but you could tie a woman’s girdle to the bucket! (These examples are in William Barclay, The Gospel of Luke [Westminster Press], p. 158.) The Sabbath laws were given for our benefit, so that we would set aside one day in seven for worship and rest. I believe that modern Christians err by throwing out the entire Sabbath principle. Most Christians treat Sunday just like every other day. But some err by coming up with specific lists of what you can and cannot do on the Lord’s Day. The main issue is our heart before God. We are to honor Him one day each week by ceasing from our normal routine and worshiping Him. Legalism burdens people with peripheral issues and rules. Biblical holiness frees people by pointing them to the beauty of God’s holiness and love. As 1 John 5:3 states, “This is the love of God, that we keep His commandments; and His commandments are not burdensome.” When we obey out of a heart of love for God, even though it is not always easy, it will always result in great joy and blessing. To summarize, Jesus is elaborating on the theme that legalism puts the emphasis on the external to the neglect of the internal. He has shown that it majors on minors, it focuses on self-glory, it subtly corrupts others, and it burdens people with peripheral rules. (Luke 11:37-54: Why Jesus Hates Legalism) Leon
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Cole - The picture behind these ceremonial laws was that sin leads to death and that the contamination of sin and death spreads to others if it is not dealt with. The Jew who became contaminated by contact with a dead body had to take responsibility for cleansing through the ashes of a red heifer and ritual washing (Num. 19:1-11). Here, Jesus accuses the Pharisees, who were meticulous about such laws of cleanliness, of defiling the Jewish nation through their own spiritual death! The charge must have shocked them! The application is that the sin of legalism contaminates unsuspecting people. It turns off unbelievers and keeps them from the truth of the gospel, because they can see the hypocrisy of the legalists. It contaminates young believers, who are mistakenly taught that if they do certain things and do not do other things, they will grow in holiness and be pleasing to God. But invariably, the things that they are told to do and not do are not the important issues of the Bible, such as the love of God and neighbor (as summed up in the Ten Commandments). Rather, they are petty things, often things that Scripture does not directly command. One reason many kids who grow up in Christian homes later reject the faith is that the parents and the church have been shot through with legalism. Instead of the joy of knowing God and of having our sins forgiven through His grace, the focus was on the rules and the outward conformity that had to be maintained so that everyone else would think that the kids (and parents) were good Christians. I’m not saying that Christian homes should not have any rules. But the emphasis in our homes and church should be on the joy of knowing God. As Paul says, “the kingdom of God is ... righteousness and peace and joy in the Holy Spirit” (Rom. 14:17). (Luke 11:37-54: Why Jesus Hates Legalism) Leon
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Cole - At this point, an expert in the Jewish Law who was at the dinner spoke up. Probably he thought that this young rabbi did not grasp the full implication of His words. He was not only indicting the Pharisees; His scathing words also insulted the lawyers and the entire Jewish religious leadership. But rather than apologizing or backing down, Jesus laid into the lawyers with three more woes. (Luke 11:37-54: Why Jesus Hates Legalism)
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Cole - The fifth woe: Legalism dodges the personal application of God’s holiness, but pretends outwardly to honor it (Lk 11:47-51). The religious leaders of Jesus’ day did not submit their lives personally to the message of the Old Testament prophets, but they built monuments to them to make it look as if they honored them. (Luke 11:37-54: Why Jesus Hates Legalism) It was your fathers who killed them - The acorn does not fall far from the tree. Like father, like son. Jesus sees through the veneer of their claim to honor the very prophets their fathers killed. Matthew records Jesus' commentary of hypocritical homage to the prophets: Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous, 30 and say, ‘If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’ (THEY WERE LYING) 31 “So you testify against yourselves, that you are sons of those who murdered the prophets. 32 “Fill up, then, the measure of the guilt of your fathers. 33 “You serpents, you brood of vipers, how will you escape the sentence of hell? (Mt 23:29-33) Luke 11:48 "So you are witnesses and approve the deeds of your fathers; because it was they who killed them, and you build their tombs. KJV Luke 11:48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. So you are witnesses and approve the deeds of your fathers Joshua 24:22; Job 15:6; Ps 64:8; Ezekiel 18:19 because it was they who killed them 2 Chr 36:16; Mt 21:35-38; Heb 11:35-38; James 5:10 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:45-52 Kingdom Obstructionists - John MacArthur Luke 11:46-50 What's Missing in False Religion, Part 1 - John MacArthur Related Passage: Matthew 23:31 “So you testify against yourselves, that you are sons of those who murdered the prophets. So you are (present tense - continually) witnesses (martus/martys) and approve (suneudokeo - present tense - continually) the deeds of your fathers because it was they who killed them, and you build their tombs - Jesus goes to the heart of the matter which is the problem of their hearts. He says that they are witnesses in effect against themselves because they approve the murder of these prophets by their fathers. The fact that they did not condemn their father's actions was tantamount to tacit approval! They were in a sense "accomplices" to these high crimes against God's messengers who brought God's words and so ultimately their crime was against God Himself! And as Jesus a result of their guilt, Jesus declared "how will you escape the sentence of hell?" (Mt 23:33) The answer of course is that they would not! Why did they kill the prophets? Because the prophets spoke of the sin of the Israelites and the judgment that was coming. A T
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Cole - Jesus lumps the current leaders with their ancestors who killed the prophets. He is saying that the current leaders are finishing off the job that the earlier generations started. As in all the other woes, the underlying problem is that though outwardly they act as if they honor the prophets, inwardly they do not repent of the very sins which the prophets condemned. (Luke 11:37-54: Why Jesus Hates Legalism) Witnesses (3144)(martus/martys) basically describes one who remembers something and testifies concerning what they remember. Notice that martus has a two fold meaning of (1) describing one who has seen and/or experienced something or someone and (2) one who testifies to what he or she saw. You approve (present tense - continually)(4909)(suneudokeo) approve along with another and so approve of, means to give hearty approval to something. In this case they were continually heartily approving of the murders of the prophets by their fathers. Notice the lawyer does not say "Objection," because he knew Jesus' charge was accurate. The building of the tombs might to some suggest they did not approve of the murders, but Jesus saw through the external hypocrisy and into the true state of their hearts. The OT prophets were persecuted and killed (cf 1 Kings 19:10, 14; Jer 7:25-26; Mal 3:10). ILLUSTRATION - a modern day example to help us understand the type of hypocrisy that was going on. When Martin Luther King Jr. was alive, the American government did all they could to discredit his character. But once he was dead they declared a national holiday in his honor.9 That’s what the lawyers were doing. Their fathers had killed the prophets when they were alive. Now their progeny is trying to honor them when they’re dead. But the fact is the lawyers were no different from their fathers. Luke 11:49 "For this reason also the wisdom of God said, 'I will send to them prophets and apostles, and some of them they will kill and some they will persecute, KJV Luke 11:49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: For this reason also the wisdom of God said Pr 1:2-6; 8:1-12; 9:1-3; 1 Cor 1:30; Col 2:3 Probably by the Wisdom of God we are to understand the [logos] or Word of God, that is, our Lord himself; this being a dignified and oriental mode of expression for I say, as it is in the parallel passage. I will send to them prophets and apostles Lk 24:47; Mt 23:34; Acts 1:8; Eph 4:11 some of them they will kill and some they will persecute, Lk 21:16,17; Mt 22:6; John 16:2; Acts 7:57-60; 8:1,3; 9:1,2; 12:1,2; 22:4,5; Acts 22:20; 26:10,11; 2 Cor 11:24,25 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:45-52 Kingdom Obstructionists - John MacArthur Luke 11:46-50 What's Missing in False Religion, Part 1 - John MacArthur A PROPHECY CONCERNING GOD'S MESSENGERS For this reason - This is a term of conclusion. Since they killed the former prophets and rejected their words of warning, God would send more prophets and apostles. He could have sent wrath, but He sent men who would tell them the truth, showing His longsuffering in spite of their hypocrisy, rebellion and rejection. However the conclusion continues in Lk 11:50, so that what Jesus is saying is since your fathers were such murderers, and you are in agreement with them, the blood of the prophets they murdered would be exacted from you (more accurately "this generation"). The wisdom of God - "The statement introduced by "the wisdom of God also said" is not a direct quotation from the O.T. The idea of the statement is found in 2Ch 36:15, 16. In Mt 23:34 Jesus makes this statement, and Luke probably intends "the wisdom of God" as an indirect reference to Jesus Himself." (Criswell) Steven Cole - When Jesus refers to the wisdom of God, He is not quoting any specific Scripture, but rather is summarizing and personifying all of God’s wisdom as revealed through the prophets. (Luke 11:37-54: Why Jesus Hates Legalism) Henry Morris feels that "The wisdom of God" is here used as a synonym for "the Scriptures," which is surely the source of the true wisdom in all matters it addresses. The passage paraphrased is 2 Chronicles 36:15,16. It may be also here that Jesus is actually calling Himself "the wisdom of God," thus asserting His right to paraphrase or expand on Scripture as He will." (Defender's Study Bible - wisdom of God)
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Cole - Abel was the first man to die because his righteousness convicted his brother of his evil deeds. In the arrangement of the books in the Hebrew Bible, Zechariah was the last prophet to be killed (2 Chron. 24:20-25). Yes, I tell you, it shall be charged (ekzeteo) against this generation (genea) - ESV = "Yes, I tell you, it will be required of this generation." CSB = "Yes, I tell you, this generation will be held responsible." This could not be much clearer. The wicked generation would be charged of murder. Steven Cole - Jesus is saying that the blood of all the righteous men who were martyred in the Old Testament would be charged against this current wicked generation, because they rejected God’s revealed wisdom about their sin. This may point to the awful judgment on Jerusalem in A.D. 70 or it may also include the final judgment. The point is, legalists don’t apply God’s holiness to their hearts; they just put on an outward show of honoring it. (Luke 11:37-54: Why Jesus Hates Legalism) Luke 11:52 "Woe to you lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering." KJV Luke 11:52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. For you have taken away the key of knowledge Lk 19:39,40; Malachi 2:7; Mt 23:13; John 7:47-52; 9:24-34; Acts 4:17,18; 5:40 Luke 11 Resources - Multiple Sermons and Commentaries Luke 11:45-52 Kingdom Obstructionists - John MacArthur Luke 11:51-54 What's Missing in False Religion, Part 2 - John MacArthur KEY TO THE KINGDOM TAKEN AWAY BY THE LAWYERS Woe to you lawyers (nomikos) - Jesus tells them they are not only guilty of taking physical life but also guilty of a far worse sin of taking (or at least preventing) spiritual life. These men who were to unlock the Scriptures, were in fact locking them from the people! As Hendriksen wells said "They are burying the law of God under a load of man-made “traditions.”" For - term of explanation - Explains why this woe is pronounced on the lawyers. You have taken away (airo) he key of knowledge (gnosis) - Jesus is referring to the Scriptures. The Scripture is the key. The key is the pure milk of the Word, unadulterated. The lawyers adulterated the pure Word to the extent that what remained could give no spiritual insight to God and no entree into the Kingdom of God (i.e., no salvation from God). They should have been teachers of Scriptural truth, but they so obscured it with their man-made rules that the people could not discern God's truth from their error. Look at Jesus' words in Mt 15 And He answered and said to them, “Why do you yourselves transgress the commandment of God for the sake of your tradition?....he is not to honor his father or his mother (see Korban).’ And by this you invalidated (made void, nullified) the Word of God for the sake of your tradition.(Mt 15:3, 6) Comment: What were these religious teachers doing that took away the "key of knowledge?" They were depriving God's law of its authority by placing priority on their human traditions! Pate - “The idea is that the scribes’ encrustation of the Word of God with the traditions of men keeps people from encountering the revelation of God.”
Lucas 11
Cole - The sixth woe: Legalism misses the true knowledge of God and misleads those who seek to know Him (11:52).The key of knowledge refers to the personal knowledge of the living God through His revealed Word. As Jesus said, “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3). True religion is a matter of knowing God personally and growing in that relationship with Him. Legalism is a matter of going through rituals and of keeping rules, but it’s devoid of the personal knowledge of God. In many well-meaning but legalistic Christian homes, parents mistakenly think that the way to keep their teenagers in line is to lay down and enforce a lot of rules. But the way to keep your teenagers in line is to lead them to a personal knowledge of the Holy One. He’s with them when you cannot be there. If they truly know Him and know the great love of Christ who gave Himself for their sins, they will want to please Him, beginning on the heart level. As our kids grow in their walk with God, we should be able to ease up on the number of rules, not impose more. Our goal is to get each child to live under the lordship of Jesus Christ, in a growing personal relationship with Him. Legalism takes an external approach; biblical Christianity focuses on the heart relationship. (Luke 11:37-54: Why Jesus Hates Legalism) Hindered (prevented) (2967)(koluo from kólos = docked, lopped, clipped, kolazo = curtail) means to cut off, to cut short, to weaken and generally to hinder, to prevent, to check, to restrain or to forbid by word or act. Koluo describes the keeping back of something from someone, in the present context these experts in the OT law were keeping back truth could have set the hearers free from their sin. Koluo pictures these religious hypocrites making it difficult for the laity to enter the Kingdom of God. Koluo - 23v - forbid(2), forbidden(1), forbidding(1), forbids(1), hinder(5), hindered(1), hindering(1), kept(1), prevent(3), prevented(2), prevents(1), refuse(1), restrained(1), stand in...way(1), withhold(1). Matt. 19:14; Mk. 9:38; Mk. 9:39; Mk. 10:14; Lk. 6:29; Lk. 9:49; Lk. 9:50; Lk. 11:52; Lk. 18:16; Lk. 23:2; Acts 8:36; Acts 10:47; Acts 11:17; Acts 16:6; Acts 24:23; Acts 27:43; Rom. 1:13; 1 Co. 14:39; 1 Thess. 2:16; 1 Tim. 4:3; Heb. 7:23; 2 Pet. 2:16; 3 Jn. 1:10 ILLUSTRATION - Some years ago, a church in Portland near a college wanted to develop more of a ministry to the students. They weren’t sure how to do it, but they tried to make them feel welcome. One Sunday, the church was packed and the service was already underway when a young man with unkempt hair, blue jeans, a T-shirt, and bare feet walked in. He came down the aisle, looking for a seat, but he couldn’t find one. Finally, he just sat down on the carpet at the front of the church. It created an uneasy atmosphere in this crowd of people who were mostly dressed in suits and dresses, seated in their rows of pews. Then, every eye noticed an elderly man in a suit walking slowly toward the young man. Everyone wondered, “Is he going to scold the young man for dressing like that for church? Is he going to ask him to leave?” There was a heavy silence in the church as everyone focused on this scene. Finally, he got down to where the young man was sitting. With some difficulty because of his age, he slowly sat down next to the young man and worshiped there on the carpet with him. (Told by Becky Pippert, Out of the Saltshaker and Into the World [IVP], pp. 177-178.) It was a great example of not looking on the outward person or majoring on the minors, but of accepting the person as God does. Remember, Jesus hates legalism because it does not deal with the condition of our sinful hearts before God. But Jesus loves grace, because it is by His grace that He transforms sinners into saints who love God and who love others. Luke 11:53 When He left there, the scribes and the Pharisees began to be very hostile and to question Him closely on many subjects, KJV And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things: NLT As Jesus was leaving, the teachers of religious law and the Pharisees became hostile and tried to provoke him with many questions. (Luk 11:53 NLT)