ลูกา 11:25 วิจารณ์

In this chapter, I. Christ teaches his disciples to pray, and quickens and encourages them to be frequent, instant, and importunate in prayer (Luk 11:1-13). II. He fully answers the blasphemous imputation of the Pharisees, who charged him with casting out devils by virtue of a compact and confederacy with Beelzebub, the prince of the devils, and shows the absurdity and wickedness of it (Luk 11:14-26). III. He shows the honour of obedient disciples to be greater than that of his own mother (Luk 11:27, Luk 11:28). IV. He upbraids the men of that generation for their infidelity and obstinacy, notwithstanding all the means of conviction offered to them (Luk 11:29-36). V. He severely reproves the Pharisees and consciences of those that submitted to them, and their hating and persecuting those that witnessed against their wickedness (v. 37-54).

And it came to pass that as he was praying,.... The following directions concerning prayer, though they agree with those in Mat 6:9 &c. yet were delivered at another time, and in another place, and upon another occasion: Christ was then in Galilee, now in Judea: he gave the former directions unasked for, these at the request of one of his disciples; the other were given as he was preaching, these immediately after he had been praying; as soon as he had done a work he was often employed in, as man and mediator, on account of himself, his disciples, cause, and interest: and this was done in a certain place; perhaps in the Mount of Olives, which was not far from Bethany, where we hear of him last, since this was a place where he used to abide in the night, and pray, Luk 21:37. The Arabic version reads, "in a desert place"; and after he had been at Bethany, he did go to a country near the wilderness, to a city called Ephraim, Joh 11:54 when he ceased; from praying; when he had concluded his prayer, and finished all his petitions, and was off of his knees: one of his disciples; perhaps one of the seventy disciples who had not heard the summary of prayer, and the directions about it before given on the mount, Mat 6:9 The Persic version reads, "his disciples": as if they all united in the request: and said unto him, Lord, teach us to pray, as John taught his disciples, who, as Tertullian says (g), brought in a new order and method of praying, and gave his disciples some instructions and directions concerning it, much better than what the Jews in common had: and this disciple looking upon his Lord and master as much better qualified to give directions in this important affair than even John himself was, requests of him that he would; and what might put him upon it at this time seems to be, his observing that Christ had now been at prayer. (g) Contr. Marcion. l. 4. c. 26.

And it came to pass as he spoke these things,.... That is, as Christ spoke, or "had finished these sayings", as the Persic version expresses it, before related, in vindication of himself and his miracles, from the blasphemy of the Scribes and Pharisees to their entire confusion, and had delivered the above parable concerning the unclean spirit, which had a particular regard to them: a certain woman of the company: observing the miracle he had wrought, in casting out a devil, and being affected with his discourse, in which he so fully cleared himself, and so strongly confuted his enemies, and set them forth in so just a light: lift up her voice, and said unto him, aloud, in the hearing of all the people, and with great earnestness and fervour: blessed is the womb that bare thee, and the paps which thou hast sucked: whether this woman personally knew Mary, the mother of Christ, is not certain; it may be that she was now present, or at least not far off; and this woman hearing that she, with the brethren of Christ, were without, and desired to speak with him, might be the occasion of her uttering these words; Mat 12:46 though they are said not so much in praise, and to the honour of Mary, as in commendation of Christ, from whom, and for the sake of bearing and suckling so great a person, she was denominated blessed as before, both by the angel and Elisabeth, This was a form of blessing among the Jews: so it is said (s) of R. Joshuah ben Chananiah, a disciple of R. Jochanan ben Zaccai, who lived about these times, , "blessed is she that bore him": and they had also a form of cursing among them, much after the same manner, as , "cursed be the paps that suckled him" (t). The Jews, in their blasphemous rage against Christ, and all that belong to him, say of Mary, the daughter of Eli, by whom they seem to design the mother of our Lord, that she hangs in the shades by the fibres of her paps (u) but this woman had a different opinion of her. (s) Pirke Abot, c. 2. sect. 8. (t) T. Hieros. Celaim, fol. 27. 2. Bereshit Rabba, sect. 5. fol. 5. 1. (u) T. Hieros. Chagiga, fol. 77. 4. & Sanhedrin, fol. 23. 3.

That is, to those who are of Israel, whom he saw possessing nothing divine in them, but desolate, and vacant for him to take up his abode there; and so it follows, And when he came, he findeth it swept and garnished.

The unclean spirit dwelt in us before we believed, before we came to Christ when our soul was still committing fornication against God and was with its lovers, the demons. Afterward it said, "I will return to my first husband," and came to Christ, who "created" it from the beginning "in his image." Necessarily the adulterous spirit gave up his place when it saw the legitimate husband. Christ received us, and our house has been "cleansed" from its former sins. It has been "furnished" with the furnishing of the sacraments of the faithful that they who have been initiated know. This house does not deserve to have Christ as its resident immediately unless its life and conduct are so holy, pure and incapable of being defiled that it deserves to be the "temple of God." It should not still be a house, but a temple in which God dwells. If it neglects the grace that was received and entangles itself in secular affairs, immediately that unclean spirit returns and claims the vacant house for itself. "It brings with it seven other spirits more wicked," so that it may not be able again to be expelled, "and the last state of that kind of person is worse than the first." It would be more tolerable that the soul would not have returned to its first husband once it became a prostitute than having gone back after confession to her husband, to have become an adulteress again. There is no "fellowship," as the apostle says, "between the temple of God and idols," no "agreement between Christ and Belial."

For Israel being adorned with a mere outward and superficial beauty, remains inwardly the more polluted in her heart. For she never quenched or allayed her fires in the water of the sacred fountain, and rightly did the unclean spirit return to her, bringing with him seven other spirits more wicked than himself. Hence it follows, And he goeth and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there. Seeing that in truth she has sacrilegiously profaned the seven weeks of the Law, (i. e. from Easter to Pentecost,) and the mystery of the eighth day. Therefore as upon us is multiplied the seven-fold gifts of the Spirit, so upon them falls the whole accumulated attack of the unclean spirits. For the number seven is frequently taken to mean the whole.

After what had gone before, our Lord proceeds to show how it was that the Jewish people had sunk to these opinions concerning Christ, saying, When the unclean spirit is gone out of a man, &c. For that this example relates to the Jews, Matthew has explained when he says, Even so shall it be also unto this wicked generation. (Matt. 12:45.) For all the time that they were living in Egypt in the practice of the Egyptians, there dwelt in them an evil spirit, which was drawn out of them when they sacrificed the lamb as a type of Christ, and were sprinkled with its blood, and so escaped the destroyer. The last state also is worse than the first, according to the words of the Apostle, It were better not to have known the way of truth, than after they have known it to turn back from it. (2 Pet. 2:21.)

That the Jewish crowds fall into such thoughts concerning Christ he makes plain by saying, “When the wicked spirit has gone out from the man, it returns with seven other spirits more bitter than itself, and the last state of that man is worse than the first.” As long as they were in bondage in Egypt and lived according to the customs and laws of the Egyptians that were full of all impurity, they led polluted lives. An evil spirit dwelled in them, because it dwells in the hearts of the wicked. When in the mercy of God they had been delivered by Moses and received the law as a schoolmaster calling them to the light of the true knowledge of God, the impure and polluted spirit was driven out. Since they did not believe in Christ but rejected the Savior, the impure spirit again attacked them. He found their heart empty and devoid of all fear of God, swept and took up his dwelling in them.

And when he comes, he finds it swept and garnished, that is, cleansed by the grace of baptism from the stain of sins, but not filled with the industry of good works. Hence Matthew rightly says that he finds the house empty, swept, and garnished: swept, namely from past vices through baptism, empty of good deeds through negligence, and garnished with simulated virtues through hypocrisy.

But he finds his house swept and garnished, that is, purified by the grace of baptism from the stain of sin, yet replenished with no diligence in good works.

Truly, such a thought arose in you because you are now in greater fellowship with demons. The unclean spirit dwelt in you even before, when you served idols and killed the prophets. Then, apparently, he went out from you. But now he has returned again "to his house," that is, to your souls, with "seven spirits," that is, many (for the number "seven" in Scripture is often used in the sense of "many"), and made "the last state worse than the first" for you. For then, when you served idols, you killed the prophets, but you had not yet offered open insult to the Son of God, who for your sake appeared in the flesh. But now what hope of salvation is there, when you remain in the same ingratitude and audacity even after the Son became incarnate and works miracles for your sake? "Waterless places" are the souls of those who have no softness whatsoever — souls that are hardened and preoccupied with themselves. Since the evil one has no place to dwell in such souls, he returns to the Jews, and the last state becomes worse for them than the first. Thus, they now no longer have prophets, for they killed the Word, nor anointing, for they crucified Christ (the Anointed One). Before, although they served idols, prophets and anointing were seen among them; but now they have lost everything, because they sinned against the Son of God.

Christ teaches his disciples to pray, Luk 11:1-4. Shows the necessity of importunity in prayer, Luk 11:5-13. Casts out a dumb demon, Luk 11:14. The Jews ascribe this to the power of Beelzebub; our Lord vindicates his conduct, Luk 11:15-23. Miserable state of the Jews, Luk 11:24-26. Who they are that are truly blessed, Luk 11:27, Luk 11:28. He preaches to the people, Luk 11:29-36. A Pharisee invites him to dine with him, who takes offense because he washed not his hands, Luk 11:37, Luk 11:38. Our Lord exposes their hypocrisy, Luk 11:39-44. He denounces woes against the lawyers, Luk 11:45-52. The scribes and Pharisees are greatly offended, and strive to entangle him in his words, Luk 11:53, Luk 11:54.

THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13) one, &c.--struck with either the matter or the manner of our Lord's prayers. as John, &c.--From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."