Luke 11:25

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Luke 11:25 in Multiple Translations

Berean Standard Bible BSB

On its return, it finds the house swept clean and put in order.

King James Version KJV

And when he cometh, he findeth it swept and garnished.

American Standard Version ASV

And when he is come, he findeth it swept and garnished.

Bible in Basic English BBE

And when he comes, he sees that it has been made fair and clean.

Free Bible Version FBV

When it returns, it finds its old home is swept and tidy.

Geneva Bible 1599 GNV

And when he cometh, he findeth it swept and garnished.

Young's Literal Translation YLT

and having come, it findeth [it] swept and adorned;

World English Bible WEB

When he returns, he finds it swept and put in order.

Noah Webster Bible WBS

And when he cometh, he findeth it swept and garnished.

Douay-Rheims 1899 DRV

And when he is come, he findeth it swept and garnished.

Translation for Translators T4T

So it goes back and finds that the Spirit of God is not in control of that person’s life. The person’s life is like a house that has been {that someone has} swept clean and everything put {put everything} in order, but a house that is empty.

Study Highlights

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Berean Amplified Bible — Luke 11:25

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Luke 11:25 Interlinear (Deep Study)

BIB

GRK και ελθον ευρισκει σεσαρωμενον και κεκοσμημενον

και kai G2532 and Conj

ελθον erchomai G2064 to come/go Verb-2AAP-NSN

ευρισκει ehuriskō G2147 to find/meet Verb-PAI-3S

σεσαρωμενον saroō G4563 to sweep Verb-RPP-ASM

και kai G2532 and Conj

κεκοσμημενον kosmeō G2885 to arrange Verb-RPP-ASM

Greek Word Study

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Greek Word Reference — Luke 11:25

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ελθον erchomai G2064 "to come/go" Verb-2AAP-NSN

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

ευρισκει ehuriskō G2147 "to find/meet" Verb-PAI-3S

To find or discover something, like in Matthew 7:7-8, where Jesus teaches that those who seek will find. This word is about searching and finding, whether it's a physical object or a spiritual truth.

Definition: εὑρίσκω, [in LXX chiefly for מצא, also for נשׂג hi., etc. ;] to find, with or without previous search: absol., opposite to ζητέω, Mat.7:7, 8 Luk.11:9, 10; with accusative, Mat.2:8, Mrk.1:37, Act.13:22, 2Ti.1:17, al.; pass., οὐχ εὑ., of disappearance, Heb.11:5, Rev.16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, see Mayor, ICC, in l.), 2Pe.3:10, WH, R, mg. Metaphorical, to find, find out by inquiry, learn, discover: Luk.19:48, Act.4:21; αἰτίαν, Jhn.18:38, Act.13:28, al.; pass., Mat.1:18, Luk.17:18, Rom.7:10, 1Co.4:2, Gal.2:17, 1Pe.1:7, Rev.5:4, al.; of attaining to the knowledge of God, εὑ. θεόν, Act.17:27; pass., Rom.10:20 (LXX). Mid., to find for oneself, gain, procure, obtain: with accusative of thing(s), λύτρωσιν, Heb.9:12; act. in same sense (so cl. poets, but not in Attic prose), Mat.10:39 11:29, Luk.1:30, Act.7:46, 2Ti.1:18, al. (cf. ἀν-ευρίσκω). (AS)

Usage: Occurs in 167 NT verses. KJV: find, get, obtain, perceive, see See also: 1 Corinthians 4:2; Luke 12:37; 1 Peter 1:7.

σεσαρωμενον saroō G4563 "to sweep" Verb-RPP-ASM

To sweep means to clean an area by removing dirt or debris, like sweeping a floor, as seen in Matthew 12:44 and Luke 15:8.

Definition: σαρόω, -ῶ late form of σαίρω, to sweep: with accusative, Luk.15:8; pass., Mat.12:44, Luk.11:25.† (AS)

Usage: Occurs in 3 NT verses. KJV: sweep See also: Luke 11:25; Luke 15:8; Matthew 12:44.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κεκοσμημενον kosmeō G2885 "to arrange" Verb-RPP-ASM

To arrange or decorate something means to put it in order or make it look nice. In the Bible, this word is used to describe preparing a room or trimming a wick in Matthew 25:7 and Luke 11:25.

Definition: κοσμέω, -ῶ (κόσμος), [in LXX for עָדָה, תָּקַן, etc. ;] __1. to order, arrange, prepare (in Hom. esp. of marshalling armies): Mat.25:7 (cf. Sir.50:9, al.). __2. to adorn, furnish: οἶκον, pass., Mat.12:44, Luk.11:25; μνημεῖα, Mat.23:29; τὸ ἱερόν, pass., Luk.21:5; θεμέλιοι, Rev.21:19; νύμφην, pass., Rev.21:2; ἐαυτάς, before ἐν, 1Ti.2:9. Metaphorical, with accusative of person(s), 1Pe.3:5; with accusative of thing(s), Tit.2:10.† (AS)

Usage: Occurs in 10 NT verses. KJV: adorn, garnish, trim See also: 1 Peter 3:5; Matthew 23:29; Revelation 21:2.

Study Notes — Luke 11:25

Show Verse Quote Highlights

Context
Cross References
Luke 11:25 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 11:25
Jamieson-Fausset-Brown on Luke 11:25
Matthew Poole's Commentary on Luke 11:25
Trapp's Commentary on Luke 11:25
Ellicott's Commentary on Luke 11:25
Cambridge Bible on Luke 11:25
Whedon's Commentary on Luke 11:25
Sermons on Luke 11:25

Context — An Unclean Spirit Returns

23He who is not with Me is against Me, and he who does not gather with Me scatters. 24When an unclean spirit comes out of a man, it passes through arid places seeking rest and does not find it. Then it says, ‘I will return to the house I left.’

25On its return, it finds the house swept clean and put in order.

26Then it goes and brings seven other spirits more wicked than itself, and they go in and dwell there. And the final plight of that man is worse than the first.” 27As Jesus was saying these things, a woman in the crowd raised her voice and said, “Blessed is the womb that bore You, and blessed are the breasts that nursed You!”

Cross References

	Reference	Text (BSB)
1	2 Thessalonians 2:9–12	The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them. For this reason God will send them a powerful delusion so that they believe the lie, in order that judgment may come upon all who have disbelieved the truth and delighted in wickedness.
2	2 Peter 2:10–19	Such punishment is specially reserved for those who indulge the corrupt desires of the flesh and despise authority. Bold and self-willed, they are unafraid to slander glorious beings. Yet not even angels, though greater in strength and power, dare to bring such slanderous charges against them before the Lord. These men are like irrational animals, creatures of instinct, born to be captured and destroyed. They blaspheme in matters they do not understand, and like such creatures, they too will be destroyed. The harm they will suffer is the wages of their wickedness. They consider it a pleasure to carouse in broad daylight. They are blots and blemishes, reveling in their deception as they feast with you. Their eyes are full of adultery; their desire for sin is never satisfied; they seduce the unstable. They are accursed children with hearts trained in greed. They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness. But he was rebuked for his transgression by a donkey, otherwise without speech, that spoke with a man’s voice and restrained the prophet’s madness. These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them. With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error. They promise them freedom, while they themselves are slaves to depravity. For a man is a slave to whatever has mastered him.
3	Jude 1:8–13	Yet in the same way these dreamers defile their bodies, reject authority, and slander glorious beings. But even the archangel Michael, when he disputed with the devil over the body of Moses, did not presume to bring a slanderous charge against him, but said, “The Lord rebuke you!” These men, however, slander what they do not understand, and like irrational animals, they will be destroyed by the things they do instinctively. Woe to them! They have traveled the path of Cain; they have rushed headlong into the error of Balaam; they have perished in Korah’s rebellion. These men are hidden reefs in your love feasts, shamelessly feasting with you but shepherding only themselves. They are clouds without water, carried along by the wind; fruitless trees in autumn, twice dead after being uprooted. They are wild waves of the sea, foaming up their own shame; wandering stars, for whom blackest darkness has been reserved forever.
4	Psalms 36:3	The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing.
5	Psalms 81:11–12	But My people would not listen to Me, and Israel would not obey Me. So I gave them up to their stubborn hearts to follow their own devices.
6	Matthew 12:44–45	Then it says, ‘I will return to the house I left.’ On its return, it finds the house vacant, swept clean, and put in order. Then it goes and brings with it seven other spirits more wicked than itself, and they go in and dwell there; and the final plight of that man is worse than the first. So will it be with this wicked generation.”
7	Psalms 125:5	But those who turn to crooked ways the LORD will banish with the evildoers. Peace be upon Israel.
8	2 Chronicles 24:17–22	After the death of Jehoiada, however, the officials of Judah came and paid homage to the king, and he listened to them. They abandoned the house of the LORD, the God of their fathers, and served the Asherah poles and idols. So wrath came upon Judah and Jerusalem for this guilt of theirs. Nevertheless, the LORD sent prophets to bring the people back to Him and to testify against them; but they would not listen. Then the Spirit of God came upon Zechariah son of Jehoiada the priest, who stood up before the people and said to them, “This is what God says: ‘Why do you transgress the commandments of the LORD so that you cannot prosper? Because you have forsaken the LORD, He has forsaken you.’” But they conspired against Zechariah, and by order of the king, they stoned him in the courtyard of the house of the LORD. Thus King Joash failed to remember the kindness that Zechariah’s father Jehoiada had extended to him. Instead, Joash killed Jehoiada’s son. As he lay dying, Zechariah said, “May the LORD see this and call you to account.”

Luke 11:25 Summary

In Luke 11:25, Jesus teaches that when an unclean spirit leaves a person, it may find that the person's life has been cleaned up on the outside, but this does not mean they are truly changed on the inside. This is a warning to us that just going through the motions of being a Christian is not enough; we need to have a genuine relationship with God (as described in John 15:4-5). If we are not truly surrendered to God, we can still be influenced by evil, which is why it's so important to seek a deep, heart-level transformation. By abiding in Christ and following His teachings, we can experience true freedom and protection from evil influences (as seen in Psalm 23:4).

Frequently Asked Questions

What does Jesus mean by 'the house' in Luke 11:25?

The house refers to a person's heart or life, as seen in the context of the unclean spirit leaving and returning to the person it once inhabited, similar to what is described in Matthew 12:43-45.

Why is it important that the house is 'swept clean and put in order'?

This phrase indicates that the person may have experienced a temporary cleansing or reform, but it does not necessarily mean they have truly been transformed by God, as noted in 2 Corinthians 5:17, which talks about becoming a new creation in Christ.

Is this verse teaching that a person can be possessed by demons if they are not fully committed to God?

While the verse does not explicitly state this, it does suggest that a person who is not fully surrendered to God can be vulnerable to demonic influence, as Jesus warns in Luke 11:23 that those who are not with Him are against Him.

How does this verse relate to the concept of backsliding or falling away from faith?

This verse can be seen as a warning against complacency or a superficial commitment to faith, as it highlights the danger of a person appearing to be reformed on the outside but still being susceptible to evil influences, as also discussed in Hebrews 6:4-6.

Reflection Questions

What are some areas in my life where I may have experienced a temporary 'sweeping clean' but still need true transformation by God?
How can I ensure that my heart is truly surrendered to God and not just 'put in order' on the surface?
What are some ways I can 'guard my heart' to prevent evil spirits from taking hold, as warned in Proverbs 4:23?
In what ways can I cooperate with God to become a 'new creation' in Christ, as described in 2 Corinthians 5:17?

Gill's Exposition on Luke 11:25

And when he cometh, he findeth it swept and garnished. In Matthew it is also said to be "empty"; and so it is read here in the Arabic version; and in the Ethiopic version, "empty of men": but rather

Jamieson-Fausset-Brown on Luke 11:25

And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. See the notes at Matthew 12:22-28.

Matthew Poole's Commentary on Luke 11:25

See Poole on ""

Trapp's Commentary on Luke 11:25

25 And when he cometh, he findeth it swept and garnished. Ver. 25. Swept and garnished] By a little formal repentance, and a few faint resolutions of reformation.

Ellicott's Commentary on Luke 11:25

(24-26) When the unclean spirit is gone out of a man.—See Notes on Matthew 12:43-45. Here the only variations are (1) the omission of the house being “empty,” and (2) of the application of the parable to “this wicked generation.”

Cambridge Bible on Luke 11:25

25. swept and garnished] The mischief and danger of the emancipated soul is that it is not occupied by a New Indweller. It has not tested the expulsive power of holy affections. It is ‘lying idle’ (σχολάζοντα, Matthew 12:44), i.e. ‘to let.’

Whedon's Commentary on Luke 11:25

§ 43. PARABLE OF THE UNCLEAN SPIRIT, Luke 11:24-26; Matthew 12:43-45.The entire passages, 14-26; 29-36, find their parallel in Matthew 12, but the order is evidently most perfectly observed in Matthew.

Sermons on Luke 11:25

	Sermon	Description
	(Christian Leadership) Lovers of the Truth by Zac Poonen	In this sermon, the speaker emphasizes that the Bible is not written in a logical or mathematical way, but rather speaks to the heart. He shares an anecdote about preaching in a se
	Beware of False Prophets by Sandeep Poonen	This sermon emphasizes the importance of recognizing the problem of sin in all individuals, both Christians and non-Christians. It highlights Jesus as the solution to the problem o
	Eight Ways of Deceiving Ourselves - Part 1 by Zac Poonen	This sermon delves into the theme of deception as highlighted in 2 Corinthians 11 and Revelation, emphasizing how deception has been a tool of the enemy from the beginning with Eve
	Signs of Second Coming of Jesus by Zac Poonen	This sermon emphasizes the importance of being vigilant against deception in the last days, warning against false prophets, counterfeit gifts of the Holy Spirit, and the need to co
	Honest People Will Not Go to Hell by Rolfe Barnard	The sermon transcript discusses a man in Detroit, Michigan who had a near-death experience but was saved by God. The preacher emphasizes the importance of not deceiving oneself and
	Antichrist Unmasked - John Rhys Watkins by From the Pulpit & Classic Sermons	In this sermon, the preacher emphasizes the importance of having faith in the Lord Jesus Christ. He compares the church's focus on worldly knowledge to the mistake made by Adam and
	Deception Through False Signs and Wonders by Zac Poonen	Zac Poonen warns about the prevalent deception in Christendom through false signs and wonders, echoing the warnings of Jesus and Paul regarding 'another Jesus,' 'another spirit,' a

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Luke 11:25

Luke 11:25 in Multiple Translations

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Study Highlights

Berean Amplified Bible — Luke 11:25

Luke 11:25 Interlinear (Deep Study)

Greek Word Reference — Luke 11:25

Study Notes — Luke 11:25

Context — An Unclean Spirit Returns

Cross References

Luke 11:25 Summary

Frequently Asked Questions

Reflection Questions

Gill's Exposition on Luke 11:25

Jamieson-Fausset-Brown on Luke 11:25

Matthew Poole's Commentary on Luke 11:25

Trapp's Commentary on Luke 11:25

Ellicott's Commentary on Luke 11:25

Cambridge Bible on Luke 11:25

Whedon's Commentary on Luke 11:25

Sermons on Luke 11:25