Luke

11:14-26

The teachings of Messiah, 9:51-19:44

2. The kingdom and power, 11:1-12:34

ii] The sign of the new age.

Synopsis

Jesus has just completed an exorcism, and the people are amazed as the dumb mute speaks, but some in the crowd suggest that Jesus drives out demons in the power of Beelzebub. Jesus goes on to explain that logically, Satan can't overcome Satan. The fact that Satan is being overcome, serves as evidence that the kingdom of God is at hand. Jesus goes on to support his point with two illustrative parables: the parable of The Victorious Plunderer, and the parable of The Returning Spirits.

 
Teaching

In the new age of the kingdom, Satan is bound and his empire plundered.

 
Issues

i] Context: See 11:1-13. The sign of the new age serves as the second episode in a series of six covering the topic The Kingdom and Power, 11:1-12:34. In these episodes we see the disciples interacting with the power of the Spirit realised in the dawning of the new age of the kingdom. Each part of this six-layered Lukan sandwich provides a lesson on discipleship.

 

ii] Structure: The sign of the new age:

Pronouncement story, v14-20:

The exorcism, v14-16;

The argument, v17-19;

The pronouncement, v20;

"if I by the finger of God ......"

Parable, v21-22;

The victorious plunderer.

Saying, v23;

"he who is not with me is against me ...."

Parable, v24-26;

The returning spirits.

 

iii] Interpretation:

For Luke, this next block of teaching addresses the final point of the Lord's prayer, "Let us not be overwhelmed by Satan's destructive power." Satan is powerful, and is as dangerous as a cut snake, but he has met his match in Jesus - Jesus' disciples follow one stronger than Beelzebub.

First, Luke records Jesus driving out a demon, an action which prompts amazement from the crowd. Amazement can lead to faith, or unbelief, and here it is unbelief. For some, Jesus casts out Satan by means of satanic power, while others demand a more convincing messianic sign.

In v17-19 Jesus mounts an argument against the charge that he casts out Satan by the power of Satan. The first argument is logical. Using the image of a kingdom / house divided, Jesus makes the point that it is illogical to argue that he casts out demons by the power of the Prince of Demons. The second argument is ad hominem (at the person). If Jesus' success in exorcising demons is down to the Prince of Demons, by what power do the Jewish authorities exorcise demons?

The pronouncement in v20 answers the call for a more convincing messianic sign, v16. The call for "a sign from heaven" is unique to Luke, and effectively sets up the pronouncement, "If I, by the finger of God, drive out demons, then you know that the kingdom of God has come upon you." It is likely that the authorities ("the sons of you") condemned in Jesus what they attempted to practise themselves, ie., it is likely that they tried to exorcise the demon-possessed, but rarely succeeded. Jesus, on the other hand, does succeed, a fact which amazes the crowd. By performing what is the most profound of messianic signs, Jesus proclaims that the kingdom of God is at hand / is come.

Then follows the parable The Victorious Plunderer, v21-22. This illustrative parable is often interpreted allegorically - Satan is the "strong man" and Jesus is the "stronger man" who overcomes the strong man's defensive weaponry and plunders his possessions. Jesus' exorcisms are certainly "themselves the conquest and spoliation of Satan", Evans, but the parable may be nothing more than an illustration of the obvious truth that "no man takes the spoil from a mighty one", Pss. Sol. 5:4. So, the parable is more likely an analogy rather than an allegory.

The attached saying, v23, is found in this position in both Matthew and Luke, but its non-specific character promotes a similar saying in respect to the Unofficial Exorcist, Mk 9:40, Lk.9:50. In the Lukan context, the saying seems better suited to the following parable, The Returning Spirits, v24-26. Peterson's paraphrase expresses the saying well: "This is war, and there is no neutral ground. If you're not on my side, you're the enemy; if you're not helping, you're making things worse." The following parable illustrates how it is for a person who, confronted by the power of the kingdom in word and sign, chooses neutral ground. "The person who fails to respond to this demand is like a man freed from one demon only later to fall victim to a host of them", Ellis.

So, let those who would follow Jesus know this, we sit in the midst of a war between light and darkness, truth and falsehood. In such a war, there is no neutral ground. And remember, those who choose light choose to follow the victor of the dark domain.

 

iv] Synoptics:

See 3:1-20. Most of this passage is also found in Matthew 12:22-30, 43-45, and some in Mark 3:22-27, namely, the saying on a kingdom divided, and the parable, The Victorious Plunderer. The material appears at different points in Jesus' ministry and in different contexts. It seems likely that the pronouncement story about the exorcism of the dumb spirit has attracted independent parables / sayings during the period of oral transmission, but has never settled on any particular historical setting. So, Mark's link to the action of Jesus' family and friends, 3:20-21, is probably his own doing. As regard sources, given that Luke's account has strong verbal ties to both Mark and Matthew, it is likely that all three gospel authors have used their own source tradition, although it is usually held that Matthew and Luke have each used Q. Of most important note is Matthew's separation of the two parables with the sign of Jonah tradition.

 
Text - 11:14

The sign of the new age, 14-26. i] Pronouncement story - the sign of exorcism, v14-20. a) The exorcism, v14-16. Through the sign of exorcism Jesus reveals "his power over Satan and his satellites" and "incontrovertibly shows that the kingdom of God, His royal dominion, has come upon earth and is active in the person of Christ", Geldenhuys.

kai "-" - and. Another example of Luke's use of a coordinating kai to transition to a new episode, while at the same time indicating a connection with the previous episode on prayer.

h\n ekballwn (ekballw) pres. part. "Jesus was driving out" - he was driving out [demons]. The imperfect verb to be with the present participle forms an imperfect periphrastic construction, possibly emphasising durative aspect; "He was in the process of casting out", Culy.

kwfon adj. "that was mute" - mute. As it stands, the adjective limits "demon", accusative direct object of the verb "to cast out", so "Jesus was casting out a mute demon." Not that the demon was mute, but that it made the man mute. The variant kai auto h\n, "and it was [a mute one]", is most likely not original.

egeneto de "-" - but/and it happened. Transitional, see egeneto, 1:8. "Now what happened was that, no sooner had the demon spirit come out of the dumb man than he found speech", Cassirer.

exelqontoV (exercomai) gen. part. "when [the demon] left" - [the demon] having come out [the mute spoke and the crowds were amazed]. The genitive participle, and its genitive subject "the demon", forms a genitive absolute construction, temporal, as NIV.

 
v15

"Certain / some" in the crowd attribute Jesus exorcism to sorcery. "The some" in Matthew are "Pharisees", and in Mark they are "teachers of the law." So, the sceptics are representative of the religious establishment.

ex (ek) + gen. "of [them]" - [but/and certain] from [them said]. The preposition serves as partitive genitive.

en + dat. "by" - in = by [beelzebul]. The preposition here is instrumental, expressing means. The AV, using the Latin and Syriac texts, had "Beelzelbub" = "the Lord of the flies", a derogatory name for the God of the Philistine city of Ekron. Most translations follow the more supported variant "Beelzebul" = "the lord of the high place", a reference to the god of Syria. How the name was attributed to Satan, and/or his minions, is unknown. Certainly, "The lord of the flies" is a better fit!!

twn daimoniwn (on) gen. "of demons" - [the ruler] of the demons [he casts out demons]. The genitive is adjectival, idiomatic / subordination; "ruler over the demons." Presumably Satan is in mind, although Beelzebul may be a lord ruling the demons under the authority of Satan.

 
v16

The call for a "sign from heaven" is only found in Luke. It is unclear what sign would convince a gaggle of sceptics, but the sign of exorcism is so significant in itself that it declares for all to see that "the kingdom of God has come upon you." The sceptical comment also points to the next episode, the Sign of Jonah, v27-36, where we learn that the only sign appropriate for a sinful generation is the preached word of the gospel.

peirazonteV (peirazw) pres. part. "testing" - [but/and others] testing, trying him. The participle is adverbial, best treated as final, expressing purpose; "And others, in order to test him, ...." Rather than with the sense "putting him to the test" = "wishing to put him to the proof", Rieu, the verb can mean "to tempt", with the sense of entrap, as TEV.

par (para) + gen. "-" - [were seeking] beside [him]. Here expressing source / origin; "from beside." The imperfect verb "to seek" may be iterative, "kept demanding from him a sign", NRSV.

ex (ek) + gen. "from" - [a sign] from [heaven]. Expressing source / origin.

 
v17

b) Jesus puts his first argument against the charge that he drives out demons in the power Satan, v17-19. The concept of Satan divided against himself may be likened to civil war - a totally fruitless exercise. Jesus may have in mind strife within the family, but it seems more likely that civil strife is in mind. "A house divided" further describes civil war where household sets upon household. "Kingdoms are brought to ruin by internal strife - house falls on house", Rieu. So, "Satan divided against himself" is an absurd proposition.

eidwV (ginwskw) perf. part. "knew" - [but/and he] having known [the thoughts of them]. The participle is adverbial, causal, "because he knew." "Knew their thoughts" in the sense "understanding what was really behind their utterances", TH.

autoiV dat. pro. "to them" - [said] to them. Dative of indirect object.

diamerisqeisa (diamerizw) aor. pas. part. "divided" - [every kingdom] having been divided. The participle is adjectival, attributive, limiting "kingdom"; "Every realm which is divided against itself" - "in which there are natural divisions", Cassirer.

ef (epi) + acc. "against" - upon = against [itself is made desolate, and a house having been divided upon = against a house falls]. Here expressing opposition, "against".

 
v18

It is an absurd proposition to claim that Jesus is a representative of Satan liberating Satan's prisoners. Although, as Evans notes, it is not a watertight argument, eg., the antichrist performing exorcisms as a sign of Satan's power, cf., 2Thess.2:8ff, Matt.24:4ff. The second part of the verse is unique to Luke, indicating that Jesus' argument addresses the view of the sceptics outlined in v15.

de kai "-" - but/and and. Transitional, drawing the point being made to a conclusion, "So then, ....."; "So, in the event of Satan being internally divided, how do you suppose that his kingdom could stand firm?" Cassirer.

ei + ind. "if" - if, as is the case for argument' sake, [satan was divided against himself, then]. Introducing a first-class conditional clause where the proposed condition is assumed to be true for argument' sake.

pwV "how" - how [will stand the kingdom of him]? This interrogative particle introduces a direct question which serves as the apodosis of the conditional clause (the then clause). If we take "kingdom" more in the sense of dominion / rule, rather than domain, then the genitive personal pronoun autou would be classified as verbal, subjective; "How will the dominion exercised by him stand."

oJti "I say this because" - because [you say that]. Introducing a causal clause explaining why Jesus has argued that Satan divided cannot stand. Plummer suggests the sentence is elliptical; "I have said this because .....", as NIV.

en + dat. "by [Beelzebul]" - [you say] by [beelzebul]. Instrumental, expressing means.

ekbalein (ekballw) pres. inf. "that [I] drive out" - [me] to cast out [the demons]. The infinitive serves to introduce an object clause / dependent statement of indirect speech, expressing what the crowd claims. The accusative subject of the infinitive is me, "me"; "Yet, you say that I force out demons by the power of Beelzebul", CEV.

 
v19

Jesus presents his argument; "Why should only Jesus' exorcisms be attributed to Beelzebub?" Stein. This argument is not found in Mark.

ei + ind."[now] if" - [but/and] if, as is the case for argument' sake, [i cast out the demons by beelzebul, then]. Introducing a 1st. class conditional clause where the proposed condition is assumed to be true, although here only for argument' sake. The identify of oiJ uiJoi uJmwn, "your sons" = "those closely connected to you", is unclear. If Jesus' words are directed to the religious authorities, then rabbinical pupils / adherents / disciples / followers may be in mind. A more general sense is likely of Jewish exorcists who are "the contemporaries of Jesus", Marshall.

en + dat. "by [whom]" - by [whom do the sons of you cast them out]? Instrumental, expressing means, as NIV.

dia touto "So then" - because of this = therefore. This causal construction is most likely inferential, "therefore". Jesus is making the point that "the pupils" of his critics will be their judges because they are, by implication, making the same charge against their own pupils.

uJmwn gen. pro. "your [judges]" - [they will be the judge] of you. The genitive is adjectival, possessive, "your judges", or verbal, objective, "they will judge you."

 
v20

c) Pronouncement. Irrespective of any arguments, Jesus' exorcisms are a work of God, and serve to proclaim the gospel that the kingdom of God is at hand / is now.

ei + ind. "[but] if" - [but/and] if, as is the case, [i by finger of god cast out the demons, then]. Introducing a 1st. class conditional clause where the proposed condition is assumed to be true. The phrase "finger of (belonging to) God" is an OT allusion referring to the power of God, cf., Exod.8:19, 31:18. Again, an instrumental use of en, "by the finger of God." Interestingly, Matthew has "Spirit of God", with much the same sense, although Luke's words have a more original feel to them.

ara "then" - therefore. The inferential conjunction, expressing result, serves to introduce the apodosis of the condition clause, and as such, emphasises the apodosis; "so therefore be sure of this, the kingdom of God has come upon you."

tou qeou (oV) gen. "of God" - [the kingdom] of god. See tou qeou, 4:43

efqasen (fqanw) aor. "has come upon" - came = has come upon, reached, overtaken. The kingdom is usually spoken of coming, "at hand / drawn near", but here the sense is that it is realised, possibly, "has arrived in advance of its time", Evans; "has already come to you", CEV.

ef (epi) + acc. "upon" - upon [you]. Spatial, "down upon." Prepositional reinforcement of the verb "to come upon."

 
v21

ii] Parable - The Victorious Plunderer, v21-22. Although this parable is often treated as an allegory, it is more likely intended as an analogy - every dog has his day, until a bigger one comes along and takes the bone off him!! Treated as an allegory, the distribution of the booty certainly tests the imagination - do we all get a little bit of the bone? So, this parable simply illustrates how the power of someone in authority is easily curtailed by another with greater power. Satan now experiences this reality as Jesus assaults his dark domain. Believers can find encouragement in the truth that one stronger than Satan is here. Interestingly, undermining the theory that Luke and Matthew together use Q, Matthew's record of this tradition aligns with Mark rather than Luke.

oJtan "when" - when. Temporal conjunction introducing a temporal clause.

kaqwplismenoV (kaqopizw) perf. mid. part. "fully armed" - [the strong one guards] having been fully armed [the walled enclosure of himself]. The participle is adverbial, best treated as modal, expressing the manner of his guarding; he guards fully armed. "So long as the strong man is guarding his own keep armed to the teeth, his property is safe."

en + dat. "[are safe]" - [the possessions of him] in [peace]. Adverbial use of the preposition; "to be in peace" = "to be peaceful" - idiomatic, "out of danger", so describing the state of the strong man's possessions.

 
v22

epan "when" - [but/and] when [a stronger one]. Temporal conjunction introducing a temporal clause.

autou gen. pro. "-" - of him. The genitive is ablative, of comparison; "when one stronger than he", ESV.

epelqwn (epercomai) aor. part. "attacks" - comes upon [overcomes him]. Attendant circumstance participle expressing action accompanying the verb "to overcome"; "makes his appearance and gains the mastery over him", Cassirer.

ef (epi) "in [which]" - [he takes the armour] upon, on [which he depended, and the spoils of him he divides, distributes]. Spatial, expressing basis, "upon, on." The object of the verb "he distributes, divides" is unstated, but presumably the members of his army; "he divides the loot amongst his soldiers."

 
v23

iii] Saying; "This is war, and there is no neutral ground. If you're not on my side, you're the enemy; if you're not helping, you're making things worse", Peterson. This saying, an example of synonymous parallelism, most likely exegetes the following parable. The saying "speaks of the impossibility of neutrality in the strife between Jesus and Satan....... The second half of the saying uses the metaphor of gathering a flock together; a person who does not help in this task is helping the flock to scatter", Marshall. In the ensuing battle between the powers of this age and the dawning kingdom of God, there are but two choices, and no middle ground. Victory is assured for those who choose for the new age of the kingdom. As for those who choose to align with this age, they are like someone "freed from one demon, only later to fall victim to a host of them", Ellis.

oJ ... w]n (eimi) "whoever" - the one [not] being. The participle serves as a substantive, nominative subject of the verb to-be.

met (meta) gen. "with" - with [me]. Expressing association / accompaniment.

kat (kata) + gen. "against" - [is] against [me]. Here expressing opposition, "against".

oJ ... sunagwn (sunagw) pres. part. "whoever does [not] gather" - [and] the one [not] gathering [with me scatters]. The participle serves as a substantive, nominative subject of the verb "to scatter."

 
v24

iv] Parable - The returning spirits, v24-26. Attached to the saying in v23 is an illustrative parable which reveals what it is like for a person who tries to remain neutral in the face of the coming kingdom; he is "like a man freed from one demon only later to fall victim to a host of them", Ellis.". "The human heart is inhabited either by Christ or by Satan, and cannot remain empty", Geldenhuys. The parable closely aligns with Matthew, but Matthew places the tradition concerning the sign of Jonah before the parable, whereas Luke follows with it. Luke also adds v27-28, often taken to conclude this episode, although it sits better with the following episode, namely, the sign of Jonah. Clearly, within the tradition of the early church, this source material was related. As with the parable of the victorious plunderer, this parable is best treated as an analogy, rather than an allegory.

The analogy is not intended to provide an insight into the functioning of evil spirits. So, it is unlikely that Jesus is teaching that a person who is exorcised of an evil spirit must seek the infilling of the Holy Spirit, otherwise the evil spirit will return with some of his friends, resulting in a state worse than the first. This is not to say that faith in Jesus enables us to resist the powers of darkness, nor that association with the occult results in forms of possession.

oJtan "when" - when [the unclean spirit]. Temporal conjunction introducing a temporal clause.

apo + gen. "of" - [goes out] from [the man]. Here expressing separation, "away from."

di (dia) + gen. "through" - [it goes] through [waterless places]. Spatial, expressing space / place, "through".

zhtoun (zhtew) pres. part. "seeking" - seeking [rest]. The participle is adverbial, probably final, expressing purpose, but possibly modal, expressing manner.

mh euJriskon (euJriskw) pres. part. "does not find it" - [and] not finding [says]. The participle is adverbial, possibly temporal, or concessive, or even consecutive, expressing result, "as it finds none", Moffatt.

oJqen adv. "[I left]" - [i will return into the house of me] from where [i came out]. Adverb of place.

 
v25

elqon (ercomai) aor. part. "when it arrives" - having come. The participle is adverbial, best treated as temporal.

sesarwmenon (sarw) perf. part. "the house swept clean" - [finds the house] swept [and having been set in order]. Given the assumed object "the house", the two participles "swept" and "set in order" serve as the accusative complements of the direct object "house", standing in a double accusative construction and asserting a face about the object. "On returning to the house they find it swept and in good order."

 
v26

tote adv. "then" - then [it goes and takes seven other spirits]. Temporal adverb serving to introduce a temporal clause.

eJautou gen. reflex. pro. "than itself" - [more wicked] of itself. The genitive is ablative, of comparison, after the comparative of the adjective "wicked", as NIV.

eiselqonta (eisercoma) aor. part. "they go" - [and] having entered [it dwells there]. Attendant circumstance participle expressing action accompanying the verb "to dwell", as NIV; "they all come and make their home there", CEV.

twn prwtwn adj. "than the first" - [and the last state of (belonging to) that man becomes worse] of the first. The adjective serves as a substantive. The genitive is ablative, of comparison, after the comparative adjective "worse". "That person ends up in a worse state than before", CEV.

 

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Exegetical Commentaries

 

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