The Gospel According to Saint Luke
Luke 11
Chapter XI · Vol. IV, pp. 177–179
1 Christ teacheth to pray, and that instantly: 11 assuring that God so will give us good things. 14 He, casting out a dumb devil, rebuketh the blasphemy of the Pharisees: 28 and showeth who are blessed: 29 preacheth to the people, 37 and reprehendeth the outward show of holiness in the Pharisees, scribes, and lawyers.
1 And it came to pass, that as he was apraying in a certain place, when he ceased, one of his disciples said unto him, bLord, cteach us to pray, as John also taught his disciples.1
2 And he said unto them, When ye pray, say, dOur eFather which art in heaven, ghallowed be thy name. hThy kingdom come. iThy will be done, as in heaven, so in earth.Cited in WLC 186, 187 · HC 119
d Ho.14.2,3. Mat.6.9-13.
e Mat.6.9. Is.63.16; 57.15; 66.1. Ps.8.1; 11.4; 115.3. He.8.1.
g Ps.8.1,9; 72.17-19; 113.2-5; cxlv.-cl. cv. cvii.
h Mat.4.17; 3.2. ch.9.2; 10.9,11. Is.2.2,5; liv. lx.9.6,7. Mat.28.18; 16.18.
i Mat.26.42. Ac.21.14. 2 Th.3.1. 2 Sa.7.25. Ps.119.5; 103.20.
* A proof is here afforded of the fact that our Lord repeated substantially the same lessons and doctrines to his disciples at different periods of his public life. Both time and circumstances show that Luke is not here recording the same discourse found in Mat.vi. The form of prayer itself proves it. Though in substance identical, the language is abridged.—P.
4 Andk forgive us our sins; for we also forgive every one that is indebted to us. And leadl us not into temptation; but deliver us from evil.Cited in WLC 186, 194 · HC 119
k Mar.11.25,26. Is.1.18; 43.25; 44.22. Mi.7.18,19. Ho.14.2. Mat.6.12,14; 18.35. Ep.4.31,32.
l Mat.26.41. Jn.17.15. 1 Co.10.13. 2 Co.12.7,8. 1 Pe.5.8. Re.3.10.
5 And he said unto them, nWhich of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
A.M. cir. 4036. A.D. cir. 32.
n ch.18.1-8.
6 For a friend of mine in his journey3 is come to me, and I have nothing to set before him?
3 Or, out of his way.
7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed;4 I cannot rise and give thee.
4 Not necessarily in the same bed, but in bed in the same sleeping apartment, where, according to eastern custom, they lay round the walls upon carpets or mattresses. Campbell renders 'with me,' 'as well as myself,' which, no doubt, the Greek will bear; but if the children were in a different apartment, the friend could scarcely plead the danger of awaking them.—C.
8 I say unto you, Though he will not rise and give him because he is his friend, yet because of his 5importunity6 he will rise and give him as many as he needeth.
5 Gr. impudence, Ge.32.26. Mat.15.22-28. ch.18.1-8. Ro.15.30. 2 Co.12.7,8.
6 Our Lord's argument is this—if a friend will yield to importunity what he will not yield to mere human friendship, how much more will God yield to importunate prayer, what he is already prepared to grant from heavenly love.—C.
9 Ando I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.Cited in HC 116
10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.Cited in HC 116
11 Ifp 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?Cited in WSC 100 · HC 116, 120
p Mat.7.9,10. Is.49.15.
12 Or if he shall ask an egg, will he 7offer him a scorpion?Cited in WSC 100 · HC 116, 120
7 Gr. give.
13 Ifq ye then, being evil, know how to give good gifts unto your children; how much more shall your rheavenly Father sgive the Holy Spirit to them that ask him?8Cited in WSC 100 · WLC 189, 196 · HC 116, 120
q Is.49.15. He.12.10. Mat.7.11.
s Pr.1.23. Is.44.3,4. Eze.36.27. Joel 2.28.
8 Instead of 'the Holy Spirit,' Matthew (ch.7.11) says 'good things.' Our Lord, therefore, had made mention of both; but Matthew, in addressing Jews, accustomed to the temporal promises of Moses, turns their attention to the 'good things' (see Mar.10.30); Luke, who wrote for the Gentiles, turns their attention to that 'Holy Spirit,' by whom their conversion had been wrought, and their gifts derived.—C.
14 Andt he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
t Mat.9.32-34; 12.22-30.
17 But he, xknowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.
18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.9
19 And if I by Beelzebub cast out devils, by whom do yyour sons cast them out? ztherefore shall they be your judges.
22 But when ca stronger than he shall dcome upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
23 Hee that is not with me is against me: and he that gathereth not with me scattereth.
e Mat.12.30. Re.3.15,16, with ch.9.50.
24 Wheng the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.2
g Mat.12.43-45. Ac.8.13. Job 1.7; 2.2. 1 Pe.5.8. Is.35.1. ch.4.5,6. Ep.2.2.
2 See note on Mat. 12. 43.—C.
26 Theni goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.
27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, jBlessed is the womb that bare thee, and the paps which thou hast sucked.
j ch.1.28,30,48, with 23.29.
28 But he said, Yea, krather blessed3 are they that hear the word of God, and keep it.
k Mat.7.21; 12.49. ch.8.21. Ps.119.1,2. Ro.2.13. Ja.1.22-25.
3 That the title of blessed, prophetically assumed by the Virgin Mary, cannot furnish any evidence of a title to worship, is manifest from the statement of our Lord, that all who 'hear the word of God' are upon that sole account blessed rather than she, on account of being his mother.—C.
29 Andl when the people were gathered thick together, he began to say, This is nan evil generation:4 they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.
n Is.57.3. Mat.16.4; 23.33. Mar.8.38. Jn.4.48; 2.18.
4 This is an evil generation, because, instead of hearing the word of God, and keeping it in memory or in practice, they 'seek a sign,' which they do not need, and which, if it were shown to their utmost wish, they would still disregard. Note, This implication is founded on the principle that he who from prejudice or love of sin rejects sufficient argument addressed to the understanding, would continue to reject evidence addressed to the senses. He that will not believe the Bible to be the word of God will assuredly deny a miracle to be the work of God. Of this the Jews gave sufficient example when they ascribed our Lord's miracles to Satan, and paid for a falsehood to impugn his resurrection.—C.
30 For as oJonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.
o Jonah 1.17; 2.2,10; iii. iv. Is.8.18. ch.2.34; 9.22,44.
31 Thep queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, qa greater than Solomon is here.
p 1 Ki.10.1,2. 2 Ch.9.1. Mat.12.42.
q ch.3.22; 9.35. Is.9.6; 42.1; 49.3. Jn.1.14,29. Mat.12.6,42. Col.2.3,9.
32 Ther men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a sgreater than Jonas is here.
33 Not man, when he hath lighted a candle, putteth it in a secret place, neither under a ubushel, but on a candlestick, that they which come in may see the light.
34 Thev light5 of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; xbut when thine eye is evil, thy body also is full of darkness.
v Mat.6.22,23. Ro.12.8. 1 Co.10.31. Ps.119.5,6,105.
5 The light, rather, 'the candle of the body is the eye,' which, though dark of itself, as a candle is, yet, being lighted up by the sun, directs every movement of the body.—C.
x Pr.28.22. Mar.7.22. Ps.81.12. Is.66.4. 2 Th.2.10-12.
36 Ifz thy whole body therefore be full of light,6 having no part dark, the whole shall be full of light, as when7 the abright shining of a candle doth give thee light.
z Ps.119.105. Pr.6.23. Is.8.20. 2 Co.4.6. Job 17.9. 2 Pe.3.18. 1 Jn.5.20. 1 Pe.2.9. Ac.26.18. Mat.5.16. Phi.2.15,16. Ep.5.8.
6 The difficulty of comprehending how the 'whole body' can be 'full of light,' lies in the figurative translation, and not in the original, which simply signifies bright, enlightened.—C.
7 As when, &c. Rather, 'as when a candle shines upon you with its brightness.'—C.
37 And as he spake, ba certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
b ch.7.36; 14.1; 7.34. 1 Co.9.19,20.
38 And when the Pharisee saw it, he marvelled that che had not first washed before dinner.
c Mat.15.1,2. Mar.7.1-5.
39 And the Lord said unto him, dNow do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
d Mat.23.23,25; 7.15. Mar.7.4. Tit.1.15,16. 2 Ti.3.5.
40 Ye efools,8 did not he that gmade that which is without make that which is within also?
e Ps.14.1-5; 92.5,6; 94.8. De.32.29.
8 The word 'fools' being ordinarily a term of reproach, may seem ill fitted for an instructive address. The sting of apparent insult may, however, be easily removed, by translating it more literally, 'thoughtless, unwise.'—Note, Those who attempt to measure the language of our Lord by any standard of worldly refinement, may readily pass sentence upon him for unnecessary severity; but what is called refinement is generally wanting in truth, the place of which it supplies by suppression, falsehood, and flattery—simply seeking to render the speaker agreeable, but having no regard for making the listener better. Our Lord spake truth, spake from love, and spake for eternity, therefore the world hated, persecuted, and crucified him.—C.
41 But9 rather give alms1 of such things as ye have;2 and, behold, all things are clean unto you.
9 But rather give alms of such things as are within (the cup or platter), instead of your scrupulosity (ver. 39) about cleansing 'the outside.'—C.
1 ch.12.33; 16.9. Mat.5.42. Da.4.27. Is.58.7; 61.8. ch.19.8. 2 Co.8.12. 1 Ti.4.4. Tit.1.15. He.13.16. Liberality to the poor is a better way to sanctify your earthly enjoyments.
2 Or, as you are able.
42 Buth woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.
h Mat.23.23,24,27; 9.13; 12.7. 1 Sa.15.22. Ho.6.6. Pr.21.3. Mi.6.8. Ga.5.22-24.
43 Woei unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
i ch.20.46; 14.7. Mat.23.6,7. Mar.12.38,39. 3 Jn.9. Pr.16.18; 29.23. Hab.2.4.
44 Woe unto you, scribes and Pharisees, hypocrites! for jye are as graves which appear not, and the men that walk over them are not aware of them.
45 Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.
46 Andk he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
47 Woel unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
l Mat.23.29-36.
48 Truly nye bear witness that ye allow3 the deeds of your fathers: for othey indeed killed them, and ye build their sepulchres.
A.M. cir. 4036. A.D. cir. 32.
n Eze.18.19. Ps.64.8. Jos.24.22. ch.19.22. Job 15.5,6.
3 In the parallel accusation, Mat. 23. 30, the scribes and Pharisees are represented as disapproving of the deeds of their fathers;—here the lawyers are represented as allowing them. The Pharisees, however, were hypocritical in their disapprobation of the murder of the prophets, for they meditated how they might destroy our Lord; and the lawyers were guilty of allowing the evil deeds of their fathers, because they continued to teach and enforce their wicked traditionary principles.—C.
o Ac.7.51,52. 1 Th.2.15. 2 Ch.36.16. Mat.21.35,36. Ja.5.10. He.11.35-38.
49 Therefore also said the pwisdom of God, qI will send them prophets and apostles, and somer of them they shall slay and persecute:
50 Thats the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation:
51 From the blood of tAbel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, uIt shall be required of this generation.
t Mat.23.35. Ge.4.8. He.11.4. 1 Jn.3.12. 2 Ch.24.20-22. Zec.1.1.
u Je.7.28,29.
52 Woe4 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.5
Notes
Ver. 2-4. The prayer here is an abridged form of that contained in the sermon on the mount, Mat. 6. 9-12, but was delivered on a very different occasion. This was revealed to one applicant for instruction, the former as an example, in the course of the sermon, Mat. 5. 5, 9, equally addressed to all. C.
Ver. 5. Midnight. The call 'at midnight,' that would appear so unlikely in the colder northern climates, would be perfectly natural in the warmer latitudes, in which, during summer, journeys are often taken at night, for avoidance of the oppressive and even dangerous heat of the day.—Three loaves may appear a large and unnecessary quantity, but the Jewish loaves were merely thin biscuit, each weighing but a few ounces. While it is also to be recollected that eastern hospitality required an amount of provision for a friend far beyond his necessity. See Ge. 43. 34. C.
Ver. 12. Scorpion. The scorpion is generally about two inches in length, and in structure resembles a lobster. It has a jointed tail, said to increase with its age, at the end of which is a small curved sharp-pointed sting, capable of inflicting a most poisonous and often deadly wound. Ælian, Avicenna, and others, describe a white species, of an oval form, and much resembling an ordinary egg. C.
Ver. 45. Lawyers. That scribes and lawyers are sometimes used indiscriminately is certain, from comparing Mat. 22. 35 with Mar. 12. 28. But 'scribes and Pharisees' being both already mentioned, ver. 44, and the lawyer here concluding that he and his brethren were thus condemned by implication, it is evident there was a class of the learned professions specially called lawyers who yet were not called scribes. From ver. 52 it is probable some of 'the lawyers' were teachers in the colleges; and, from the influence ascribed to them, ver. 46, 47, that others were magistrates or judges. C.
**Reflections.—**There is great need that Jesus Christ should teach us to pray to God, as our gracious and heavenly Father, for all temporal, and especially spiritual blessings, with holy reverence and adoration; with firm faith, strong fervour, and persevering importunity; and with a charitable and forgiving temper of spirit, that God in all things may be glorified. If we thus pour out our requests in the name of our Redeemer, it is impossible they should fail of a gracious answer. But while some learn to pray, how many, contrary to all means used with them, reject and learn to blaspheme the glorious Deliverer from sin and Satan. None are held neuter in religion, but are either Jesus' friends or enemies. They, therefore, who seemed to be once reformed, often become the vilest apostates and distinguished slaves of Satan. How ready are others to imagine real happiness to consist in outward connections with Christ. But it is only they who believe and obey the gospel that are happy indeed. How dark is the gospel to persons destitute of faith and depraved in judgment! But aggravated is their guilt, and inexpressible their misery, who remain wilfully blinded by pitiful prejudices amidst the clearest gospel light, and who are influenced by a superstitious, hypocritical, and persecuting temper. Fearful sorrow awaits them who prefer external ceremonies to the substantial duties of love and obedience; or who are zealous of fair shows of religion while they secretly indulge themselves in the vilest abominations; or who condemning ancient persecutors, do themselves rage against and persecute Christ, his gospel, and followers. Perseverance in national sins certainly issues in national ruin. And it is highly criminal and dangerous to hate, conceal, or misinterpret the Scriptures, or to hate reproof, and rage against Jesus Christ and his Word for condemning our faults.