Luke 11

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 37 2 8 0 0 CHAPTER XI ) Outline of Chapter 11) ) Theme: The Work Thou Gavest Him to Do) 11:1 13 Christ s Teaching on Prayer) including) The Lord s Prayer) and) The Parable of The Troubled Host) 11:14 23 Christ s Miracles: Proof of Beelzebul s Dominion or of His Doom?) 11:24 26 The Parable of The Return of The Unclean Spirit) 11:27, 28 True Blessedness) 11:29 32 The Craving for Signs Rebuked) 11:33 36 The Light of the Body) 11:37 54 Six Woes) ) 11:1 13 Christ s Teaching on Prayer) 11 1 Now it happened that while he was in a certain place, engaged in prayer, when he stopped, one of his disciples said to him, Lord, teach us to pray, just as John taught his disciples. 2 He answered, When you pray, say:) Father,) Hallowed be thy name,) Thy kingdom come.) 3 Give us each day our daily bread;) 4 And forgive us our sins,) for we ourselves forgive every one who is indebted to us;) And lead us not into temptation. ) 5 Then he said to them,) Who of you shall have a friend, and shall go to him at midnight and say, Friend, lend me three bread-cakes, 6 because a friend of mine, on a journey, has come to me,��377�� and I have nothing to offer him ; 7 and he from inside shall answer, Don t bother me; the door is already locked, and my children and I are in bed; I can t get up and give you (anything) ? Suppose one of you has a friend, and goes to him at midnight, and says, Friend, lend me three bread-cakes, 6 because a friend of mine, on a journey, has come to me,��377�� and I have nothing to offer him ; 7 then will the one inside answer, Don t bother me; the door is already locked, and my children and I are in bed; I can t get up and give you (anything) ? ) ) 8 I tell you, even though he will not get up and give him (anything) because he is his friend,��378�� yet, because of the man s persistence, he will get up and give him whatever he needs.) 9 So I say to you, Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. 10 For whoever asks receives, and the one who seeks finds, and to him who knocks, it shall be opened.��379��) 11 What father is there among you who, when his son asks him for a fish, will give him a serpent? 12 Or also (if the son) asks for an egg, will give him a scorpion? 13 If, therefore, you, evil though you are, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him! ) ) Loving the neighbor (10:25 37), listening to the Lord s words (10:38 42), and now praying (11:1 13), these clearly belong together.) The present section has two subdivisions: (a) The Lord s Prayer (verses 1 4) and (b) The Parable of The Troubled Host (verses 5 13).) A. The Lord s Prayer) 1. Now it happened that while he was in a certain place, engaged in prayer, when he stopped, one of his disciples said to him, Lord, teach us to pray, just as John taught his disciples.) With respect to both place and time Luke is very indefinite. For a possibility see above, p. 544. It is certain that at least one of Christ s disciples was so deeply impressed with the manner in which Jesus prayed that he said to him, Lord, teach us to pray, and he added, just as John taught his disciples. ) 1 1 2 8 0 “tw://bible.?id=42.6.13|AUTODETECT|” Who this disciple was we do not know. It has been suggested that he may have been a member of that larger group of Christ s followers who did not belong to the company of The Twelve. The existence of this much larger group is clear from several passages, including ) 7 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” Luke 6:13) 1 1 -1 9 0 “tw://bible.?id=42.10.1-42.10.12|AUTODETECT|” . He may even have been one of the seventy-two specially appointed missionaries 7 1 -1 9 0 “tw://bible.?id=42.10.1-42.10.12|AUTODETECT|” Luke 10:1 12) 1 1 -1 9 0 “tw://bible.?id=42.10.17-42.10.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.17-42.10.20|AUTODETECT|” 17 20) 1 1 -1 9 0 0 ). On the other hand, the possibility that this disciple was one of The Twelve must not be excluded.) 1 1 2 8 0 “tw://bible.?id=42.11.2-42.11.4|AUTODETECT|” As to the manner in which The Lord s Prayer, as recorded here in ) 7 1 -1 9 0 “tw://bible.?id=42.11.2-42.11.4|AUTODETECT|” Luke 11:2 4) 1 1 -1 9 0 “tw://bible.?id=40.6.9-40.6.13|AUTODETECT|” , differs from the earlier one found in ) 7 1 -1 9 0 “tw://bible.?id=40.6.9-40.6.13|AUTODETECT|” Matt. 6:9 13) 1 1 -1 9 0 0 (part of The Sermon on the Mount), this becomes clear when the two versions are placed side by side:) 1 1 2 8 0 “tw://bible.?id=40.6.9-40.6.13|AUTODETECT|” The Lord s Prayer in ) 7 1 -1 9 0 “tw://bible.?id=40.6.9-40.6.13|AUTODETECT|” Matt. 6:9 13) 1 1 -1 9 0 “tw://bible.?id=42.11.2-42.11.4|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=42.11.2-42.11.4|AUTODETECT|” Luke 11:2 4) 1 13 2 8 0 0 Matthew Luke ) Invocation Our Father who art in heaven, Father, ) First Petition Hallowed be thy name, Hallowed be thy name, ) Second Petition Thy kingdom come, Thy kingdom come. ) Third Petition Thy will be done as in heaven so on earth. ) Fourth Petition Give us this day our daily bread; Give us each day our daily bread; ) Fifth Petition And forgive us our debts as we also have forgiven our debtors, And forgive us our sins, for we ourselves forgive every one who is indebted to us; ) Sixth Petition And lead us not into temptation, but deliver us from the evil one. And lead us not into temptation. ) Conclusion [For thine is the kingdom, and the power, and the glory, forever. Amen.] ) ) ) It is clear that the prayer as recorded in Luke is shorter than the one included in The Sermon on the Mount. In the Third Gospel the invocation or address consists of just one word, Father. By the omission of the third petition ( Thy will be done, etc.) the number of petitions has been reduced from six to five. The reason for the omission is probably that Matthew s third petition is essentially included in the second, for how can the Father s kingdom be established in the hearts and lives of men unless his will is being obeyed?

For a similar reason the second clause of Matthew s sixth petition is omitted in Luke; for it, too, is implied in the immediately preceding line . In what in Matthew is the fifth petition the word debts has in Luke been changed to sins, and the next clause has been reworded, though not with any essential change in meaning. Finally, Luke s version has no conclusion or closing doxology.) This variety is pleasing. It teaches us that it was never Christ s intention to demand that time after time exactly the same words be spoken. Certainly the exhortation, 2. He answered, When you pray, say, here in Luke, suggests that, for a start, these very words may be used.

But in The Sermon on the Mount Jesus said, This, then, is how you should pray. This shows that The Lord s Prayer is essentially the model prayer. It should serve as a model or pattern for our devotions.) 1 1 2 8 0 “tw://bible.?id=42.11.1-42.11.4|AUTODETECT|” As to the meaning of the prayer, see the full interpretation in N.T.C. on Matthew, pp. 324 340. Here, in the treatment of ) 7 1 -1 9 0 “tw://bible.?id=42.11.1-42.11.4|AUTODETECT|” Luke 11:1 4) 1 1 -1 9 0 0 , it is not necessary to repeat all this. A summary should suffice.) 1 3 2 8 0 0 Some writers are of the opinion that the prayer s primary reference is to matters that pertain to the end of the age; in other words, that the prayer is eschatological in character. Thus Thy kingdom come would mean, May Israel be delivered from its enemies, and by a single divine act may this age be ended. Similarly Lead us not into temptation would mean, Grant that we may be delivered from Satan s final onslaught. ��380��) However, in the language used by Jesus, whether as recorded by Matthew or by Luke, there is nothing that suggests this unnatural meaning and application.) Briefly, then, the sense is as follows:) 1 1 2 8 0 “tw://bible.*?id=43.14.6|AUTODETECT|”

Father. This shows that the prayer is for believers in the Lord Jesus Christ, apart from faith in whom no one can come to the Father 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 “tw://bible.?id=45.8.15-45.8.17|AUTODETECT|” ). Accordingly, the believer begins his prayer in the humble and cheering consciousness that God is his Father, and that he, the suppliant, is that Father s child and heir 7 1 -1 9 0 “tw://bible.?id=45.8.15-45.8.17|AUTODETECT|” Rom. 8:15 17) 1 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” Gal. 4:6) 1 1 -1 9 0 “tw://bible.?id=48.4.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=48.4.7|AUTODETECT|”

1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=19.34.3|AUTODETECT|”

Hallowed be thy name. The name represents the being; in this case God himself, viewed as he has revealed himself in his work of creation and redemption. By uttering this petition the person who by grace has been brought into fellowship with the Father calls upon everyone to share this experience with him and to exalt this glorious God. He is saying, as it were, O magnify Jehovah with me, and let us exalt his name together 7 1 -1 9 0 “tw://bible.*?id=19.34.3|AUTODETECT|” Ps. 34:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0
Thy kingdom come. Meaning: May thy rule be established more and more, both extensively and intensively, in order that thy will may be done on earth as it is in heaven. ) 1 1 2 8 0 “tw://bible.*?id=48.6.10|AUTODETECT|”
Give us each day our daily bread. Meaning: Since we are in constant need, continue to supply us, day by day, with the portion needed for the day in being. Here bread indicates whatever is necessary to sustain physical life. Note our bread. Cf. ) 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=23.54.4-23.54.6|AUTODETECT|”
And forgive us our sins, for we ourselves forgive every one who is indebted to us. Meaning: not that our forgiving disposition earns God s pardon; rather, God s pardoning grace is based solely on Christ s merits graciously applied to us. Thus our sins are laid upon Christ, and his righteousness is imputed to us. See ) 7 1 -1 9 0 “tw://bible.?id=23.54.4-23.54.6|AUTODETECT|” Isa. 54:4 6) 1 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” Rom. 3:24) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=47.5.21|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” Rev. 7:14) 1 1 -1 9 0 0 . But an unforgiving heart is not in a condition that can accept forgiveness.) 1 1 2 8 0 “tw://bible.*?id=49.5.15|AUTODETECT|”

And lead us not into temptation. Meaning: If it be thy will, do not permit us, weak as we are and prone to sin, to enter into situations which in the normal course of events would expose us to temptation and to a possible fall; but whatever be thy way with us, deliver us from the evil one. Grant that we may remain watchful at all times, and that at last we may triumph completely. See ) 7 1 -1 9 0 “tw://bible.?id=49.5.15|AUTODETECT|” Eph. 5:15) 1 1 -1 9 0 “tw://bible.?id=49.5.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=49.5.16|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=53.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.11|AUTODETECT|” II Thess. 1:11) 1 1 -1 9 0 “tw://bible.?id=53.1.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.1.12|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=54.6.11-54.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.11-54.6.16|AUTODETECT|” I Tim. 6:11 16) 1 1 -1 9 0 0 .) 1 19 2 8 0 0 B. The parable of The Troubled Host) The structure of verses 5 7 presents a problem. All agree that Jesus starts out by asking a question, namely, Who of you shall & ? However, as concerns the continuation, it has been stated that the interrogation is lost in the prolongation of the sentence (E. Plummer, op. cit., p. 298). It is for this reason that many translators (N.A.S., Williams, N.E.B., N.I.V., Robertson, Moffatt) begin their translation with Suppose, and omit the question mark entirely.

That is one way of treating the problem. Others, again, favor a more literal rendering, beginning with Which of you.& They place a question mark at the end of verse 6. Thus A.V. and Weymouth. And still others regard verses 5 7 as a unit and as being one long rhetorical question. Accordingly, they place the question mark at the close of verse 7. Thus A.R.V., R.S.V., Beck, Lenski, Geldenhuys, Harrington, etc.

Without implying that the first two methods are wrong, I, too, am following this last course. I do so because: (a) The unit is introduced as a question, with Who of you & placed at the beginning. (b) The question Jesus is asking, the situation he pictures, does not end with the last word of verse 6. It very definitely includes verse 7; in fact the emphasis is on that verse. (c) In verse 8 Jesus answers his own question, the question of verses 5 7. This too indicates that he viewed verses 5 7 as a unit, a single, indivisible question.) Even so, there are two possible renderings, one, the more literal, for which see the left column on p. 607; the other, less literal but perhaps somewhat easier to the ear, shown in the right column. From here on I shall follow the right column.) 1. A man facing a midnight emergency) 5, 6.

Then he said to them, Suppose one of you has a friend, and goes to him at midnight, and says, Friend, lend me three bread-cakes, because a friend of mine, on a journey, has come to me, and I have nothing to offer him & ) It is late in the evening. Suddenly a friend appears at your door. He is tired from the trip he has been making. In order to escape the heat of the day he has been traveling at night. But now, tired and hungry, he stops at your house. He expects hospitality: food and lodging.

But there is no more food in the house. The cupboard is bare. ) So in your predicament you go to another friend of yours. When you arrive at his home it is midnight. You awaken him and say, My friend, kindly lend me three [flat, round] bread-cakes, because a friend of mine stopped in and I have nothing to set before him. ) 2. Will his friend refuse to help him?) 7. then will the one inside answer, Don t bother me; the door is already locked, and my children and I are in bed; I can t get up and give you (anything)?) The meaning is somewhat as follows: Will the man who, bedded in for the night in this one-room house, and now suddenly awakened, then answer, Stop pestering me. Don t you realize that my children are sound asleep, lying here on their mats?

If I get up, walk across the floor, and remove the huge bolting bar from the door, the hubbub will scare them out of their sleep. Sorry, but I just can t get up to give you anything. Jesus asks, Is that how the friend is going to react? ) 3. Christ s answer) We can already anticipate Christ s answer to his own question. It will be along this line, The one inside will definitely not say& I can t get up.& Or (shaping the answer in accordance with the question in the left column on p. 613) the answer will be, None of you will receive such a refusal from a friend to whom you go for help. ) All this is, of course, implied. But the actual answer Jesus gives is even better, for it is phrased positively, as follows:) 8.

I tell you, even though he will not get up and give him (anything) because he is his friend, yet because of the man s persistence,��381�� he will get up and give him whatever he needs.) Jesus says that the friend will certainly get up and give this person the three bread-cakes for which he asked; in fact, he will give him whatever he needs. ) As to the donor s motive, that s another question. Perhaps he gives because he is a true and sympathetic friend. But if not, then he gives because the other man keeps on asking. Some people might be ashamed to repeat their request, but not this man.) The point is this: if even an earthly friend would certainly extend help, whatever be his motive, then will not the heavenly Father, about whose motivation there can be no question, generously answer our petitions?) 4. The parable s lesson) 9, 10. So I say to you, Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you.

For whoever asks receives, and the one who seeks finds, and to him who knocks, it shall be opened.) 1 1 2 8 0 “tw://bible.?id=40.7.7|AUTODETECT|” Jesus here continues to emphasize the effectiveness of prayer. Linked with this is another lesson, namely, the importance of perseverance in prayer. It is not surprising therefore that the words of ) 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 “tw://bible.?id=40.7.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.8|AUTODETECT|” 8) 1 1 -1 9 0 0 are now repeated. A threefold exhortation accompanies a threefold promise. The threefold exhortation is as follows: ask, seek, knock. Note also the emphatic So I say to you which here in Luke begins the sentence.) 1 1 2 8 0 0 First, then, the words of command or exhortation: Ask, seek, KNOCK. Clearly the three are arranged in a rising scale of intensity.) 1 1 2 8 0 “tw://bible.?id=42.18.10-42.18.13|AUTODETECT|” Ask Asking implies humility and a consciousness of need. The verb is used with respect to a petition which is addressed by an inferior to a superior. The Pharisee of the parable 7 1 -1 9 0 “tw://bible.?id=42.18.10-42.18.13|AUTODETECT|” Luke 18:10 13) 1 1 -1 9 0 0 ) asks nothing. He tells the Lord how good he is. The publican asks, that is, pleads, God be merciful to me, the sinner. Asking also presupposes belief in a personal God with whom man can have fellowship. When one asks, he expects an answer. Hence, this implies faith in a God who can, does, and will answer, that is, faith in God the Father. Having such a faith makes the prayer warm and personal. Such a supplicant would not be able to say, O God, if there be a God, save my soul if I have a soul. ) 1 1 2 8 0 “tw://bible.?id=43.5.39|AUTODETECT|” Seek Seeking is asking plus acting. It implies earnest petitioning, but that alone is not sufficient. A person must be active in endeavoring to obtain the fulfilment of his needs. For example, one should not only pray for a deep knowledge of the Bible but should also diligently search and examine the Scriptures 7 1 -1 9 0 “tw://bible.?id=43.5.39|AUTODETECT|” John 5:39) 1 1 -1 9 0 “tw://bible.?id=44.17.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.11|AUTODETECT|” Acts 17:11) 1 1 -1 9 0 “tw://bible.?id=58.10.25|AUTODETECT|” ), attend the services 7 1 -1 9 0 “tw://bible.?id=58.10.25|AUTODETECT|” Heb. 10:25) 1 1 -1 9 0 “tw://bible.?id=40.7.21|AUTODETECT|” ), above all strive to live in harmony with God s will 7 1 -1 9 0 “tw://bible.?id=40.7.21|AUTODETECT|” Matt. 7:21) 1 1 -1 9 0 “tw://bible.?id=40.7.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=40.7.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=43.7.17|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.7.17|AUTODETECT|” John 7:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.18.1|AUTODETECT|” Knock Knocking is asking plus acting plus persevering. One knocks again and again until the door is opened. In reality, however, perseverance is probably already implied in all three imperatives, since all are in the present tense; hence, a possible rendering would be continue to ask, to seek, to knock. This all the more in view of ) 7 1 -1 9 0 “tw://bible.?id=42.18.1|AUTODETECT|” Luke 18:1) 1 1 -1 9 0 “tw://bible.?id=42.18.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=45.12.12|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.12.12|AUTODETECT|” Rom. 12:12) 1 1 -1 9 0 “tw://bible.?id=49.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.20|AUTODETECT|” Ephesians 5:20) 1 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” 6:18) 1 1 -1 9 0 “tw://bible.?id=51.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.2|AUTODETECT|” Col. 4:2) 1 1 -1 9 0 “tw://bible.?id=52.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.17|AUTODETECT|” I Thess. 5:17) 1 1 -1 9 0 0 . But what is probable for all three is a certainty with respect to the last, the very idea of biblical knocking already implying perseverance. One continues to knock at the door of the kingdom-palace until the King, who is at the same time the Father, opens the door and supplies whatever is needed.) 1 3 2 8 0 0 As to the promise that is fulfilled when the command is obeyed, in each instance the correspondence between command and promise is exact: hence, ask is followed by given; seek by find; and knock by opened. Note that in verses 9 and 10 this promise, in one form or another, occurs no less than six times. The first three promises, those of verse 9, are virtually repeated in verse 10, and even strengthened by the introductory word whoever, the inclusiveness of which is re-emphasized by the one who and to him who, as if to say: of those who obey the command not a single one will be disappointed. An answer to the kind of prayer that is accompanied by seeking and knocking is promised to every sincere follower of the Lord.) The certainty that persevering prayer accompanied by the activity of faith will be rewarded is strengthened by an argument from the less to the greater.) Though in essence the argument as worded in Matthew is similar to that in Luke, the form differs somewhat, as follows:) 7 1 2 8 0 “tw://bible.?id=40.7.9-40.7.11|AUTODETECT|” Matt. 7:9 11) 1 1 -1 9 0 “tw://bible.?id=42.11.11-42.11.13|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=42.11.11-42.11.13|AUTODETECT|” Luke 11:11 13) 1 1 -1 9 0 0 ) 1 4 2 8 0 0 Or what man is there among you, who, when his son asks him for bread, will give him a stone? Or also (if the son) asks for a fish, will give him a serpent? If, therefore, you, evil though you are, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! What father is there among you who, when his son asks him for a fish, will give him a serpent? Or also (if the son) asks for an egg, will give him a scorpion? If therefore, you, evil though you are, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him! ) ) ) For points of grammar, etc., see the notes on these verses on page 616.) 1 1 2 8 0 “tw://bible.?id=19.51.1-19.51.5|AUTODETECT|” If a son asks his father for a fish, the father will certainly not give him a snake! Or if the son asks for an egg, it is inconceivable that the father would instead give him a dreadful scorpion, with stinging tail that pricks its victim into insensibility. Now if even an earthly father, though by nature evil 7 1 -1 9 0 “tw://bible.?id=19.51.1-19.51.5|AUTODETECT|” Ps. 51:1 5) 1 1 -1 9 0 “tw://bible.?id=19.130.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.130.3|AUTODETECT|” 130:3) 1 1 -1 9 0 “tw://bible.?id=23.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.6|AUTODETECT|” Isa. 1:6) 1 1 -1 9 0 “tw://bible.?id=24.17.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.17.9|AUTODETECT|” Jer. 17:9) 1 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” John 3:3) 1 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=45.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.10|AUTODETECT|” Rom. 3:10) 1 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” Eph. 2:1) 1 1 -1 9 0 0 ), provides his children with nothing but good things, and not with things that could harm them, how much more will not the heavenly Father lit. the Father from heaven who is free from all evil and is, in fact, the source of all goodness, give & what? Here Matthew s version has good gifts, while Luke s has the Holy Spirit. These two are in perfect accord, for is not the Holy Spirit the very Source of all that is good?) 1 7 2 8 0 0 Significantly both Matthew and Luke end the sentence with to those who ask him, thus beautifully re-emphasizing the main thrust of the entire passage, namely, Ask, and it shall be given to you & whoever asks receives!��382��) ) Practical Lessons Derived from 11:1 13) Verse 1) Lord, teach us to pray. Which of the following is right? Or wrong?) a. Children should memorize a prayer and then pray it over and over again; b. We should not assist children to pray, but allow them to pray their own prayers; c. Any other suggestion?) Verse 2) 1 1 2 8 0 “tw://bible.?id=11.8.23-11.8.53|AUTODETECT|” When you pray, say: Father, hallowed be thy name. The notable prayers recorded in Scripture have this in common, that in all of them God s glory is the ultimate aim. See, for example, the prayers of Solomon 7 1 -1 9 0 “tw://bible.?id=11.8.23-11.8.53|AUTODETECT|” I Kings 8:23 53) 1 1 -1 9 0 “tw://bible.?id=19.51.0|AUTODETECT|” ), David 7 1 -1 9 0 “tw://bible.?id=19.51.0|AUTODETECT|” Ps. 51) 1 1 -1 9 0 “tw://bible.?id=20.30.7-20.30.9|AUTODETECT|” ), Agur 7 1 -1 9 0 “tw://bible.?id=20.30.7-20.30.9|AUTODETECT|” Prov. 30:7 9) 1 1 -1 9 0 “tw://bible.?id=27.9.4-27.9.19|AUTODETECT|” ), Daniel 7 1 -1 9 0 “tw://bible.?id=27.9.4-27.9.19|AUTODETECT|” Dan. 9:4 19) 1 1 -1 9 0 “tw://bible.?id=49.3.14-49.3.21|AUTODETECT|” ), Paul 7 1 -1 9 0 “tw://bible.?id=49.3.14-49.3.21|AUTODETECT|” Eph. 3:14 21) 1 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” ), and most of all, Jesus Christ himself 7 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” John 11:41) 1 1 -1 9 0 “tw://bible.?id=43.11.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.11.42|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=43.17.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.0|AUTODETECT|” John 17) 1 1 -1 9 0 0 ).) 1 28 2 8 0 0 Verses 2 4) The Lord s Prayer. ) What gives this prayer its power?) It ne er says mine but our.) Why does it grip me thus?) It ne er says me but us.) What may its beauty be?) It ne er says I but we.) It humbles me, but why?) It ne er says my but thy. ) Does the element of truth certainly embodied in these poetic lines need modification?) Verses 5 7) The parable. The lesson this parable teaches is so powerful and striking because with God it is never midnight; he never lacks anything; he is never bothered when any humble child approaches him; and he is never taken by surprise.) Verse 13) How much more will your heavenly Father give the Holy Spirit. People sometimes complain because God did not give them exactly what they asked. But did they ask for the Holy Spirit and the grace he imparts, grace sufficient to cause us to rejoice in the midst of our sorrows and afflictions?) ) Notes on Greek Words, Phrases, and Constructions in 11:1 13) Verses 1 and 2) � �� 6�� P�x� & ��, periphrastic pres. (durative) infinitive .) ��, pres. infinitive of ��, to pray.) ��, sec. per. pl. pres. subjunct. (after E��).) ��, third per. s. aor. imperat. pass. of ��, to consecrate, sanctify, hallow, set apart to be revered. The aor. is timeless; this is true also with respect to ��, third per. s. 2nd aor. imperat. of ��.) Verse 3) For the meaning of �� see N.T.C. on Matthew, pp. 332, 333.) Note ��, pres., hence request for continued giving, where Matthew has ��, aor., emphasis on giving as such.) Verse 4) ��, sec. per. s. 2nd aor. imperat. of ��; see the note on 6:42 on page 364.) �0��, sec. per. s. aor. act. subjunct. (in a prohibition) of �0��. As is generally true, the exact meaning of the verb and its translation into English depend on the specific context in which it is used; in the case of �0�� the result will be about as follows:) 1 1 2 8 0 “tw://bible.?id=40.6.13|AUTODETECT|” a. to lead, bring, or carry into 7 1 -1 9 0 “tw://bible.?id=40.6.13|AUTODETECT|” Matt. 6:13) 1 1 -1 9 0 “tw://bible.?id=42.11.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.4|AUTODETECT|” Luke 11:4) 1 1 -1 9 0 “tw://bible.?id=54.6.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.7|AUTODETECT|” I Tim. 6:7) 1 1 -1 9 0 “tw://bible.?id=58.13.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.11|AUTODETECT|” Heb. 13:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.17.20|AUTODETECT|” b. to bring to 7 1 -1 9 0 “tw://bible.?id=44.17.20|AUTODETECT|” Acts 17:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.5.18|AUTODETECT|” c. to bring or carry in 7 1 -1 9 0 “tw://bible.?id=42.5.18|AUTODETECT|” Luke 5:18) 1 1 -1 9 0 “tw://bible.?id=42.5.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.5.19|AUTODETECT|” 19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.12.11|AUTODETECT|” d. to drag in 7 1 -1 9 0 “tw://bible.?id=42.12.11|AUTODETECT|” Luke 12:11) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 For the construction of verses 5 7 see p. 610.) �� and �� are deliberative future indicatives; and �4�� (both here and in verse 7) is a deliberative aor. subjunctive.) 1 1 2 8 0 “tw://bible.?id=42.6.34|AUTODETECT|” ��, sec. per. s. aor. imperat. of ��, to lend. However, the verb here used differs in meaning from �� 7 1 -1 9 0 “tw://bible.?id=42.6.34|AUTODETECT|” Luke 6:34) 1 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=42.11.5|AUTODETECT|” ), to lend money, generally in order to earn interest on it. Illustrations of the verb used here in ) 7 1 -1 9 0 “tw://bible.?id=42.11.5|AUTODETECT|” Luke 11:5) 1 1 -1 9 0 “tw://bible.?id=9.1.28|AUTODETECT|” are ) 7 1 -1 9 0 “tw://bible.?id=9.1.28|AUTODETECT|” I Sam. 1:28) 1 1 -1 9 0 “tw://bible.?id=11.1.28|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=11.1.28|AUTODETECT|” I Kings 1:28) 1 1 -1 9 0 0 ), where Hannah is said to have lent her child (Samuel) to the Lord; and Josephus, Jewish War III.359, We will lend you a right hand and a sword. ) 1 10 2 8 0 0 Verse 6) �� , to me, or to my house. ) Verse 7) �� ; Don t bother me; literally: Do not cause troubles [or difficulties] for me. The verb is sec. per. s. imperat. act. of ��, to bring about, cause.) ��, third per. s. perf. indicat. pass. of ��, to close, lock, shut. Cf. verse 52, where the acc. of ��, key, is used. Cf. clef.) Verse 8) ��, acc. s. of ��. �0�� = a sense of shame; so �� means lack of a sense of shame, shamelessness; here: in making requests; and so, persistence, perseverance.) ��, third per. s. pres. indicat. of ��, to need, want; cf. ��, useful, good, gracious. Note chrestomathy (a collection of passages useful for learning).) Verses 9, 10) ��, sec. per. pl. pres. imperat. of ��, to knock (at a gate or door); ��, dat. s. masc. pres. participle. �� = to him who knocks.) 1 1 2 8 0 “tw://bible.?id=42.11.9|AUTODETECT|” For the verb �� see the note on 1:64 on page 120. Here in ) 7 1 -1 9 0 “tw://bible.?id=42.11.9|AUTODETECT|” Luke 11:9) 1 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” �� is third per. s. 2nd fut. pass of ��, to open; and in verse 10 �� is third per. pres. indicat pass. of the same verb. It is possible, however, that in verse 10, as in verse 9, the reading �� 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 “tw://bible.?id=40.7.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.8|AUTODETECT|” 8) 1 1 -1 9 0 0 ) is correct.) 1 7 2 8 0 0 Verses 11, 12) Note the anacoluthon: �x� �� is the object of his son asks ; and the unmentioned but implied �� is the subject of will give him. ) ��, egg. Cf. ovum, ovary. The longer (three contrasts) reading, reflected in A.V., probably resulted from conflation with Matthew s text.) Verse 13) The Father from heaven is the heavenly Father. Heaven is his dwelling place, and it is from there that he pours down his blessings.) ) 11:14 23 Christ s Miracles: Proof of Beelzebul s Dominion or of His Doom?) 1 1 2 8 0 “tw://bible.?id=40.12.22-40.12.30|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.22-40.12.30|AUTODETECT|” Matt. 12:22 30) 1 1 -1 9 0 “tw://bible.?id=41.3.22-41.3.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.22-41.3.27|AUTODETECT|” Mark 3:22 27) 1 1 2 8 0 “tw://bible.?id=7.20.0|AUTODETECT|” 14 And Jesus was expelling a demon who had deprived a man of the power of speech.��383�� When the demon had gone out, the man who had been deprived of the power of speech spoke, and the crowds were amazed. 15 But some people said, It is by Beelzebul, the prince of the demons, that he casts out demons. 16 Others, tempting (him), were demanding of him a sign from heaven. 17 But he, knowing their thoughts, said to them, Any kingdom divided against itself is on the way to ruin, and a house divided against a house fails. 18 Moreover, if Satan is divided against himself, how shall his kingdom stand? (I say this) because you are asserting that I expel demons by Beelzebul. 19 Now if it is by Beelzebul that I cast out demons, by whom do your sons cast them out? Therefore they shall be your ) 7 1 -1 9 0 “tw://bible.*?id=7.20.0|AUTODETECT|” judges. 20) 1 1 -1 9 0 0 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.) 1 11 2 8 0 0 21 When a strong man, armed to the teeth, guards his own house, his possessions are secure. 22 But when someone (who is) stronger than he comes and overpowers him, he carries off the armor in which the man trusted, and distributes his goods as spoils.) 23 He who is not with me is against me, and he who does not gather with me scatters. ) ) 14. And Jesus was expelling a demon who had deprived a man of the power of speech. When the demon had gone out, the man who had been deprived of the power of speech spoke, and the crowds were amazed.) Between the three previous accounts there is a very close connection: being a neighbor to those needy ones who by divine providence have been placed in our path (10:25 37), eagerly listening to the words of the Lord (10:38 42), and, in turn, addressing him in prayer (11:1 13), these three form an unbreakable chain. But now suddenly there seems to be a break. Enters Satan! See what has been said about this apparent lack of connection on p. 534.

Perhaps Cowper s familiar lines will assist us in remembering the relation between prayer and the evil one:) And Satan trembles when he sees) The weakest saint upon his knees.) On demon possession and expulsion see what has been said previously (on 4:33).) Between the three accounts in which this demon-expulsion is related (see heading) there are no conflicts; that is, none of the three evangelists affirms what one or both of the others deny, or denies what is affirmed by the other(s). There are variations in reporting: Matthew relates that the demoniac had lost the power not only of speech but also of vision; Luke is indefinite about the identity of Christ s attackers ; Matthew calls them Pharisees; Mark, scribes. That these three designations are readily reconciled does not need to be demonstrated. For the rest, see N.T.C. on Mark, p. 134, footnote 128.) As is clear from the parallel accounts, the demon-expulsion here related occurred during The Great Galilean Ministry. A demoniac was brought to Jesus, who cured him instantly and completely, so that the man who had been grievously afflicted was now no longer demon-possessed. Also, he was able to talk.

Unsurprisingly the crowds who witnessed this miracle were astonished. A feeling of amazement, coupled no doubt with a measure of fear in the presence of the One who had performed this miracle, took possession of them. Matthew even reports that the people were saying, Surely, this cannot be the Son of David? ) However, not all was harmony: 15. But some people said, It is by Beelzebul, the prince of the demons, that he casts out demons.) 1 1 2 8 0 “tw://bible.?id=41.3.22|AUTODETECT|” As ) 7 1 -1 9 0 “tw://bible.?id=41.3.22|AUTODETECT|” Mark 3:22) 1 1 -1 9 0 0 shows, scribes had come down from Jerusalem. The Great Sanhedrin, with its headquarters at that place, had become worried. It had become clear to that body that Jesus was able to expel demons and to perform other works of power. How was it that he had this power? By this time the Jewish authorities had become well aware of the fact that on some points which they regarded as important Jesus teaching was not in line with theirs. So they must have drawn the conclusion that the mysterious powers exercised by the prophet of Galilee were anything but God-given; no doubt they were satanic.

An investigation was certainly in order, so they thought. They seem not to have considered the possibility that they might be mistaken about the source of the Nazarene s power. Now they had come from Jerusalem to prove their theory, namely, that what was going on in Galilee was the work of Beelzebul. Soon after they arrived on the scene, they were pronouncing their verdict, It is by Beelzebul, the prince of the demons, that he casts out demons. ) 1 1 2 8 0 “tw://bible.?id=12.1.2|AUTODETECT|” But who was Beelzebul? To discover the answer we must go back to the Old Testament. It was as Baal-zebub 7 1 -1 9 0 “tw://bible.?id=12.1.2|AUTODETECT|” II Kings 1:2) 1 1 -1 9 0 “tw://bible.?id=12.1.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.1.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=12.1.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.1.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.*?id=42.11.15|AUTODETECT|” ) that Baal was worshiped at Ekron. King Ahaziah, who sent messengers to inquire of Baal-zebub whether he would recover from the results of his fall, was told that because of this disloyalty to Jehovah he would die. The New Testament passages substitute Beel[=Baal]zebul for -zebub. Beelzebul means lord of the dwelling. The reason for the change in spelling is not clear. It may have amounted to no more than an accident of popular pronunciation.

Another explanation is that there is here a play on words, for -zebul resembles zebel: dung. Thus, those who despised the Baal of Ekron were able, by means of a slight change in pronunciation, to heap scorn upon him by conveying the thought that he was nothing but a lord of dung. But, however this may be, in New Testament usage Beelzebul is definitely the prince of the demons, as ) 7 1 -1 9 0 “tw://bible.?id=42.11.15|AUTODETECT|” Luke 11:15) 1 1 -1 9 0 “tw://bible.?id=42.11.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.11.18|AUTODETECT|” 18) 1 1 -1 9 0 0 proves. Beelzebul is Satan.) 1 1 2 8 0 “tw://bible.?id=43.7.20|AUTODETECT|” What these men are saying, then, is this: Not God but the devil has given Jesus the power to cast out demons. Mark s parallel account even adds a second charge, namely, He has Beelzebul, that is, He is possessed by Beelzebul, by Satan. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.7.20|AUTODETECT|” John 7:20) 1 1 -1 9 0 “tw://bible.?id=43.8.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.48|AUTODETECT|” 8:48) 1 1 -1 9 0 “tw://bible.?id=43.8.52|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.8.52|AUTODETECT|” 52) 1 1 -1 9 0 “tw://bible.?id=43.10.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.20|AUTODETECT|” 10:20) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.10.38|AUTODETECT|” It is indeed hard to understand how the very One who became incarnate in order to heal the oppressed 7 1 -1 9 0 “tw://bible.?id=44.10.38|AUTODETECT|” Acts 10:38) 1 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” ), to seek and to save the lost 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 0 ), and who, in order to achieve his purpose, was willing to undergo agonies that are beyond human description and comprehension, was by these religious experts described as being possessed by Satan and as performing miracles, including that of expelling demons, by Beelzebul s power.) 1 3 2 8 0 0 That this terrible hatred continued for some time among the Jews, especially among their leaders, is clear from an examination of the sources mentioned in the following footnote.��384��) In the brief summary here given, the books and articles to which reference is made are listed in the note.) Both Justin Martyr (ch. 117) and Eusebius (Book II, ch. 3) make mention of the phenomenal growth of the church during the apostolic and post-apostolic era. It is easy to understand that this fact did not please the Jews.) 1 1 2 8 0 “tw://bible.?id=40.27.43|AUTODETECT|” They did not deny the reality of the miracles Jesus had performed, but ascribed them to magic, sorcery, help furnished by Satan. See, for example, the Babylonian Talmud Sanhedrin 43a (Baraitha), and Justin Martyr, ch. 69. They regarded the fact that Jesus was crucified as proving that God had rejected him 7 1 -1 9 0 “tw://bible.*?id=40.27.43|AUTODETECT|” Matt. 27:43) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 This hostile attitude of the Jews toward Jesus is also clear from their view of the minim, that is, those of their own race who had become Christians. (See minim titles in footnote.)) In this connection something should be said about the Shemoneh Esreh. The word means eighteen, in the present context referring to the eighteen-item prayer, according to tradition composed by the men of The Great Synagogue. It was intended to be prayed three times a day. It is a very impressive prayer, beginning and ending with Blessed art thou, Lord. In this prayer the worshiper not only praises God for blessings received, but also asks for an increase in the knowledge of his law, for forgiveness of sin, healing, peace, favor to be bestowed on proselytes, etc.) But what happened to this prayer? It was soon felt that it should contain an imprecation against the minim.

The following formula was adopted, May the Nazarenes and the minim perish and be exterminated in a moment. The inclusion of this item gave rise to the remark of Justin Martyr, in your synagogues you curse those who believe in Christ (ch. 16; cf. ch. 96).) So intense was this Jewish hostility toward Jesus and his followers that, while it was willing to overlook the error of the synagogue leader who, in reciting the Shemoneh Esreh, inadvertently skipped one or two petitions, it ruled that he who skipped the imprecation touching the minim must lose his position.) It is only fair to state that in the course of the centuries this terrible item was gradually modified, so that today no one surely can find fault with the petition, May all wickedness vanish. ) The terrible words, It is by Beelzebul, the prince of the demons, that he casts out demons, show how intensely these critics hated Jesus. They despised him because of the crowds that were always gathering around him; because he claimed divine prerogatives; did not honor their traditions about the sabbath, fasts, and ablutions; associated with publicans and sinners; exerted what they considered a baneful influence upon the people; and was their opposite. To be sure, not all the Pharisees and scribes hated Jesus, but many did.) 1 1 2 8 0 “tw://bible.?id=42.22.27|AUTODETECT|” In their heart of hearts Christ s enemies must have realized that Jesus was infinitely better than they were. His humility 7 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 1 1 -1 9 0 “tw://bible.?id=40.23.5-40.23.7|AUTODETECT|” ) stood in sharp contrast with their pomposity 7 1 -1 9 0 “tw://bible.?id=40.23.5-40.23.7|AUTODETECT|” Matt. 23:5 7) 1 1 -1 9 0 “tw://bible.?id=43.8.46|AUTODETECT|” ); his sincerity 7 1 -1 9 0 “tw://bible.?id=43.8.46|AUTODETECT|” John 8:46) 1 1 -1 9 0 “tw://bible.?id=41.7.6|AUTODETECT|” ) with their hypocrisy 7 1 -1 9 0 “tw://bible.?id=41.7.6|AUTODETECT|” Mark 7:6) 1 1 -1 9 0 “tw://bible.?id=42.7.13|AUTODETECT|” ); his sympathy 7 1 -1 9 0 “tw://bible.?id=42.7.13|AUTODETECT|” Luke 7:13) 1 1 -1 9 0 “tw://bible.?id=40.23.13|AUTODETECT|” ) with their cruelty 7 1 -1 9 0 “tw://bible.?id=40.23.13|AUTODETECT|” Matt. 23:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.12.22|AUTODETECT|” 16. Others, tempting (him), were demanding of him a sign from heaven. They demanded a sign, as if the double miracle triple, according to ) 7 1 -1 9 0 “tw://bible.?id=40.12.22|AUTODETECT|” Matt. 12:22) 1 1 -1 9 0 “tw://bible.?id=40.12.23|AUTODETECT|” was insufficient evidence in support of the question asked by some of the people, Could this be the Son of David? 7 1 -1 9 0 “tw://bible.?id=40.12.23|AUTODETECT|” Matt. 12:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.12.38|AUTODETECT|” Who were these sign-seekers? Answer: Some of the scribes and Pharisees 7 1 -1 9 0 “tw://bible.?id=40.12.38|AUTODETECT|” Matt. 12:38) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.2.34|AUTODETECT|” What did they want? That he would cause fire to come down from heaven? Unwilling to acknowledge that God s great Sign 7 1 -1 9 0 “tw://bible.?id=42.2.34|AUTODETECT|” Luke 2:34) 1 1 -1 9 0 “tw://bible.?id=42.11.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.29|AUTODETECT|” 11:29) 1 1 -1 9 0 “tw://bible.?id=42.11.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.11.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=46.1.22|AUTODETECT|” ) was standing in their very midst, they asked for a sign! In fact, they were always asking for signs 7 1 -1 9 0 “tw://bible.?id=46.1.22|AUTODETECT|” I Cor. 1:22) 1 1 -1 9 0 0 ) & and wondering how to destroy the Sign by God sent down from heaven to earth! Christ s answer to their demand is found in 11:29 32.) 1 2 2 8 0 0 For the present Jesus annihilates their wicked assertion: It is by Beelzebul, the prince of the demons, that he casts out demons. His refutation of their contention is found in verses 17 22. Luke s report of this answer begins as follows:) 17 20. But he, knowing their thoughts, said to them, Any kingdom divided against itself is on the way to ruin, and a house divided against a house fails. Moreover, if Satan is divided against himself, how shall his kingdom stand? (I say this) because you are asserting that I expel demons by Beelzebul. Now if it is by Beelzebul that I cast out demons, by whom do your sons cast them out?

Therefore they shall be your judges. But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.) 1 1 2 8 0 “tw://bible.?id=43.2.25|AUTODETECT|” Jesus knew exactly what was going on in the minds of his critics. Cf. 5:22; 6:8; 9:47; ) 7 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” John 2:25) 1 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” 21:17) 1 1 -1 9 0 0 . He then, in substance, answers them as follows:) 1 1 2 8 0 “tw://bible.?id=40.12.46|AUTODETECT|” a. If what you say were true, Satan would be destroying his own work. No kingdom divided against itself survives. No house or family either. 7 1 -1 9 0 “tw://bible.?id=40.12.46|AUTODETECT|” Matt. 12:46) 1 1 -1 9 0 “tw://bible.?id=40.12.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.12.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=43.7.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.5|AUTODETECT|” John 7:5) 1 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” . But see also ) 7 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” Acts 1:14) 1 1 -1 9 0 0 . Clearly the family of Jesus did not remain divided, mother against brothers, but became united at last.) Jesus argument continues as follows:) 1 1 2 8 0 0 b. It is inconsistent for you, my critics, on the one hand to approve of the work your sons probably followers are doing when they presumably cast out demons, and, on the other hand, to condemn my demon-expulsions. Will not your sons, sensing this inconsistency, be your judges?) 1 1 2 8 0 “tw://bible.?id=2.8.19|AUTODETECT|” c. The very fact that the envoys of Satan, God s archenemy, are being expelled proves that it is by God s finger his power 7 1 -1 9 0 “tw://bible.?id=2.8.19|AUTODETECT|” Exod. 8:19) 1 1 -1 9 0 0 ) that I am driving them out. It shows that God s royal dominion has reached you, that here and now the divine sovereignty is revealing itself in works of power and mercy.) 1 3 2 8 0 0 The Savior s argument continues as follows:) 21, 22. When a strong man, armed to the teeth, guards his own house, his possessions are secure. But when someone (who is) stronger than he comes and overpowers him, he carries off the armor in which the man trusted, and distributes his goods as spoils.) Here Jesus compares Satan to a fully-armed, strong man. As long as no one attacks this powerful tyrant he is secure in the possession of the souls and bodies of his demon-possessed victims. But when Someone who is stronger than he overpowers him, the Stronger One renders him powerless as far as his victims are concerned. The armor in which he had placed his trust is carried away by the victor.) 1 1 2 8 0 “tw://bible.?id=40.3.11|AUTODETECT|” The Stronger One is Jesus himself. See ) 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=41.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.7|AUTODETECT|” Mark 1:7) 1 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” Luke 3:16) 1 1 -1 9 0 0 . In the desert of temptation had he not proved himself to be indeed mightier than the tempter?) 1 1 2 8 0 “tw://bible.?id=19.68.18|AUTODETECT|” The Stronger One, having conquered, distributes the goods formerly Satan s, but now Christ s as spoils. Here ) 7 1 -1 9 0 “tw://bible.?id=19.68.18|AUTODETECT|” Ps. 68:18) 1 1 -1 9 0 “tw://bible.?id=49.4.8-49.4.10|AUTODETECT|” (LXX 69:19) comes to our mind. That is the passage of which Paul, in ) 7 1 -1 9 0 “tw://bible.?id=49.4.8-49.4.10|AUTODETECT|” Eph. 4:8 10) 1 1 -1 9 0 0 , makes such excellent use. See N.T.C. on Ephesians, pp. 189 191.) 1 1 2 8 0 “tw://bible.?id=42.8.38|AUTODETECT|” The spoils are distributed. They become gifts to men. A good illustration is found in ) 7 1 -1 9 0 “tw://bible.?id=42.8.38|AUTODETECT|” Luke 8:38) 1 1 -1 9 0 “tw://bible.?id=42.8.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.8.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=41.5.19|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.5.19|AUTODETECT|” Mark 5:19) 1 1 -1 9 0 “tw://bible.?id=41.5.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.5.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ). That passage too, like verse 14 here in Luke, concerns a man who a little earlier was a demoniac. It reads as follows: Now the man from whom the demons had gone out kept begging to go with him. But Jesus sent him away, saying, Return home, and tell what great things God has done for you. So he went away, proclaiming all over town what great things Jesus had done for him. That man, previously numbered among Satan s goods, became one of the gifts distributed by Christ.) 1 1 2 8 0 “tw://bible.?id=40.12.23|AUTODETECT|” The preceding has made very plain that Jesus and his critics are diametrically opposed. The critics are saying, It is by Beelzebul, the prince of the demons, that he casts out demons. But there are other people in the audience who are wondering whether Jesus could perhaps be the Christ 7 1 -1 9 0 “tw://bible.?id=40.12.23|AUTODETECT|” Matt. 12:23) 1 1 -1 9 0 0 ). Are there also some who would like to be on the side of both Jesus and his critics? Or on neither side? Is neutrality possible? That question is answered with a strong negative in verse) 1 1 2 8 0 0 23. He who is not with me is against me, and he who does not gather with me scatters.) 1 1 2 8 0 “tw://bible.?id=40.12.30|AUTODETECT|” In the struggle between Christ and Satan neutrality is impossible. See also ) 7 1 -1 9 0 “tw://bible.?id=40.12.30|AUTODETECT|” Matt. 12:30) 1 1 -1 9 0 “tw://bible.?id=41.9.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.40|AUTODETECT|” Mark 9:40) 1 1 -1 9 0 0 . If a person is not on the side of Christ, he is down on, that is, against Christ.) 1 1 2 8 0 “tw://bible.?id=1.6.1|AUTODETECT|” Compromise fails. When the sons of God marry the daughters of men, the result is the Flood 7 1 -1 9 0 “tw://bible.?id=1.6.1|AUTODETECT|” Gen. 6:1) 1 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=1.6.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.6.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=9.15.1-9.15.23|AUTODETECT|” ). When King Saul brings God an offering of partial obedience, he is rejected 7 1 -1 9 0 “tw://bible.?id=9.15.1-9.15.23|AUTODETECT|” I Sam. 15:1 23) 1 1 -1 9 0 “tw://bible.?id=11.12.25-11.12.30|AUTODETECT|” ). By subordinating the true religion of Jehovah to selfish political interests Jeroboam brings a curse upon himself, his family, and his nation 7 1 -1 9 0 “tw://bible.?id=11.12.25-11.12.30|AUTODETECT|” I Kings 12:25 30) 1 1 -1 9 0 “tw://bible.?id=11.13.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.13.4|AUTODETECT|” 13:4) 1 1 -1 9 0 “tw://bible.?id=11.13.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.13.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=11.14.6-11.14.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.14.6-11.14.16|AUTODETECT|” 14:6 16) 1 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.21|AUTODETECT|” ). And when Peter, in a moment of weakness, compromises the doctrine of salvation solely by grace, he deserves the rebuke administered by Paul 7 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.21|AUTODETECT|” Gal. 2:11 21) 1 1 -1 9 0 “tw://bible.?id=12.17.33|AUTODETECT|” ). The policy of fearing Jehovah and worshiping one s own gods 7 1 -1 9 0 “tw://bible.?id=12.17.33|AUTODETECT|” II Kings 17:33) 1 1 -1 9 0 0 ) never succeeds.) 1 1 2 8 0 “tw://bible.?id=6.24.15|AUTODETECT|” Joshua knew this 7 1 -1 9 0 “tw://bible.?id=6.24.15|AUTODETECT|” Josh. 24:15) 1 1 -1 9 0 “tw://bible.?id=11.18.21|AUTODETECT|” ), and so did Elijah 7 1 -1 9 0 “tw://bible.?id=11.18.21|AUTODETECT|” I Kings 18:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.9.36|AUTODETECT|” Moreover, the sinister policy of half-covenanting with the world, the attempt to compromise, confuses and therefore scatters the sheep 7 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” Matt. 9:36) 1 1 -1 9 0 “tw://bible.?id=23.40.11|AUTODETECT|” ); while steadfast loyalty gathers them 7 1 -1 9 0 “tw://bible.?id=23.40.11|AUTODETECT|” Isa. 40:11) 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” John 10:16) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 For Practical Lessons and Greek Words, etc., see pp. 632 635.) ) 11:24 26 The Parable of The Return of the Unclean Spirit) 1 1 2 8 0 “tw://bible.?id=40.12.43-40.12.45|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.43-40.12.45|AUTODETECT|” Matt. 12:43 45) 1 2 2 8 0 0 24 Now when the unclean spirit goes out of a man, it wanders through waterless places, seeking rest; and, finding none, it says, I will return to my house that I left. 25 It goes and finds it swept clean and put in order. 26 Then it goes and fetches��385�� seven other spirits more wicked than itself, and they come and live there. And the final condition of that person becomes worse than the former. ) ) 1 1 2 8 0 “tw://bible.?id=42.11.14|AUTODETECT|” Verse 24 may seem to introduce an entirely new subject. More probable, however, is the theory according to which the entire rather lengthy section, beginning with verse 14 and extending at least through verse 36 and in a sense even to the end of the chapter, forms a unit. In verse 16 some people are asking for a sign; not until verse 29 does Jesus reflect on this request. Also ) 7 1 -1 9 0 “tw://bible.?id=42.11.14|AUTODETECT|” Luke 11:14) 1 1 -1 9 0 “tw://bible.?id=42.11.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.11.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=40.12.43-40.12.45|AUTODETECT|” speaks about a demon and demons, and verse 24 similarly about the unclean spirit. Finally, in an almost exact parallel 7 1 -1 9 0 “tw://bible.?id=40.12.43-40.12.45|AUTODETECT|” Matt. 12:43 45) 1 1 -1 9 0 “tw://bible.?id=42.11.29|AUTODETECT|” ) and its context the expression evil generation occurs in both verse 39 and verse 45 7 1 -1 9 0 “tw://bible.?id=42.11.29|AUTODETECT|” Luke 11:29) 1 1 -1 9 0 0 ).��386��) 1 1 2 8 0 “tw://bible.?id=42.11.24-42.11.26|AUTODETECT|” With this as background, we arrive at the conclusion that the gist of ) 7 1 -1 9 0 “tw://bible.?id=42.11.24-42.11.26|AUTODETECT|” Luke 11:24 26) 1 1 -1 9 0 “tw://bible.?id=41.3.22|AUTODETECT|” , in its context, is this: Some people Pharisees, scribes, and their followers have accused Jesus of being allied with Satan, even of being demon-possessed 7 1 -1 9 0 “tw://bible.?id=41.3.22|AUTODETECT|” Mark 3:22) 1 1 -1 9 0 “tw://bible.?id=43.7.20|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.7.20|AUTODETECT|” John 7:20) 1 1 -1 9 0 “tw://bible.?id=43.8.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.48|AUTODETECT|” 8:48) 1 1 -1 9 0 “tw://bible.?id=43.8.52|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.8.52|AUTODETECT|” 52) 1 1 -1 9 0 “tw://bible.?id=43.10.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.20|AUTODETECT|” 10:20) 1 1 -1 9 0 0 ). Jesus is now stating that these enemies are themselves repossessed, and not just by one but by eight demons.) 1 1 2 8 0 “tw://bible.?id=40.3.5|AUTODETECT|” Religiously things had not always been as bad as they were now. There had been a time when the positive note, Be converted, sounded by John the Baptist, had gained many followers 7 1 -1 9 0 “tw://bible.?id=40.3.5|AUTODETECT|” Matt. 3:5) 1 1 -1 9 0 “tw://bible.?id=42.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.7|AUTODETECT|” Luke 3:7) 1 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” ). A little later the same admonition proceeding from the lips of Jesus 7 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” Matt. 4:17) 1 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” ), together with his other very positive teaching, had been greeted with enthusiasm 7 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” John 3:26) 1 1 -1 9 0 “tw://bible.?id=40.12.14|AUTODETECT|” ). It may have seemed for a while as if a demon had been driven out of the Israel of that day. But under the influence of scribes and Pharisees, envious men, the picture was even now rapidly changing. At this very moment these wicked leaders are plotting Christ s destruction 7 1 -1 9 0 “tw://bible.?id=40.12.14|AUTODETECT|” Matt. 12:14) 1 1 -1 9 0 “tw://bible.?id=40.27.20-40.27.23|AUTODETECT|” ). And at last the Jewish people as represented in front of the cross will cry out, Crucify, crucify 7 1 -1 9 0 “tw://bible.?id=40.27.20-40.27.23|AUTODETECT|” Matt. 27:20 23) 1 1 -1 9 0 “tw://bible.?id=42.23.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.21|AUTODETECT|” Luke 23:21) 1 1 -1 9 0 “tw://bible.?id=42.23.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=43.19.6|AUTODETECT|” ). They will do so prompted by their leaders 7 1 -1 9 0 “tw://bible.?id=43.19.6|AUTODETECT|” John 19:6) 1 1 -1 9 0 “tw://bible.?id=43.19.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=43.19.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.16|AUTODETECT|” 16) 1 1 -1 9 0 0 ). The one demon was being replaced by eight.) 1 5 2 8 0 0 Understood in this light, the illustration Jesus uses becomes clear. The connection is seen to be very close.) 24, 25. Now when the unclean spirit goes out of a man, it wanders through waterless places, seeking rest; and, finding none, it says, I will return to my house that I left. It goes and finds it swept clean and put in order.) Questions arise; for example, Why is this unclean spirit described as wandering through waterless places ? ) Possible answer: If we are accustomed to associate the good angels with places in which order, beauty, and fulness of life prevail, does it not seem natural to link evil angels with regions where disorder, desolation, and death dominate?) And what about the house that is left empty ? That kind of condition may well describe Israel during the days of the Baptist s active ministry and shortly thereafter. Many people seem to have been scared of the axe already lying at the root of the tree.

They were frightened sufficiently to accept baptism, and were perhaps even willing to stop committing some of their gross sins. But harmlessness is not the same as holiness. An empty house is not a warm, welcoming home. Desisting from doing wrong differs by a whole heaven from being a blessing.) 1 1 2 8 0 “tw://bible.?id=40.21.19|AUTODETECT|” What Jesus demands is the entire devotion of the heart, so that it will render spontaneous thanksgiving to God and for his sake will be a blessing to the neighbor. Nothing less than this is required. The fig tree that produces nothing but leaves is cursed even though it produces no rotten fruit 7 1 -1 9 0 “tw://bible.?id=40.21.19|AUTODETECT|” Matt. 21:19) 1 1 -1 9 0 “tw://bible.?id=42.19.22|AUTODETECT|” ). The man who buried his pound 7 1 -1 9 0 “tw://bible.?id=42.19.22|AUTODETECT|” Luke 19:22) 1 1 -1 9 0 “tw://bible.?id=42.19.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.19.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=40.25.41-40.25.46|AUTODETECT|” ) is rejected. Those who during the present life have done nothing for the hungry, thirsty, etc., never enter the halls of glory 7 1 -1 9 0 “tw://bible.?id=40.25.41-40.25.46|AUTODETECT|” Matt. 25:41 46) 1 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” ). Cf. ) 7 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” James 4:6) 1 1 -1 9 0 0 .) 1 15 2 8 0 0 It was for this very reason that there was bound to be a collision between Jesus and his critics. Kindness began to clash with coldness, broadmindedness with clannishness, outgoingness (love) with selfishness. Moreover, the Pharisees and scribes had their many followers among the people in general. Jesus too had many disciples. As his enemies saw it, that made matters worse. So they hated him even more.

Their condition got to be like the one pictured in the parable: the once-possessed individual became repossessed:) 26. Then it goes and fetches seven other spirits more wicked than itself, and they come and live there. And the final condition of that person becomes worse than the former.) Do these words seem rather harsh perhaps? In reality they are not. They reveal the truth. Besides, do we not detect a summons to conversion?

See such passages in this chapter as verses 9 13, 20, 23, 28, 32, 35, 41, 42, and the implied warning in this very verse (26b).) For Practical Lessons and Greek Words, etc., see pp. 632 635.) ) 11:27, 28 True Blessedness) 27 Now when he was saying these things, a certain woman from the crowd lifted up her voice and said to him, Blessed is the womb that bore you, and the breasts at which you nursed! 28 But he said, Yes, but better still, blessed are those who listen to the word of God and observe it! ) ) 27. Now when he was saying these things, a certain woman from the crowd lifted up her voice and said to him, Blessed is the womb that bore you, and the breasts at which you nursed!) It is not surprising that it was Luke, he alone, who recorded this exclamation. One of the outstanding characteristics of his Gospel is that again and again it introduces incidents showing with what tenderness and love Jesus treated women, and also, as in the present case, how women responded to him. For details see Introduction, point V D.) It is clear that this lady was standing in the audience that had gathered around Jesus. She listened and listened. At last she became so deeply impressed and carried away by the force, truthfulness, and wisdom of his words that the thought struck her: How truly blessed his mother must be!

She could not restrain herself. Suddenly, in the hearing of all, she cried out, Blessed is the womb that bore you, etc.) Of course, she was right. Had not Elizabeth, filled with the Holy Spirit, pronounced a similar blessing on both Mary and the fruit of her womb ? See 1:41, 42; cf. verse 48.) Yes, what she said was good. It was wonderful & but not complete, as Jesus is about to show:) 28. But he said, Yes, but better still, blessed are those who listen to the word of God and observe it!) Jesus did not deny what this lady had said.

In fact, he confirmed it. But he also broadened its scope and in that sense perfected it. He widened the sphere of true blessedness so as to include not only Mary but all genuine believers.) 1 1 2 8 0 “tw://bible.?id=43.2.3|AUTODETECT|” After all, Mary s personal blessedness did not consist exclusively or even primarily in the fact that she had given birth to the Messiah but in this, that she had listened carefully to the word of God and had surrendered herself to his will. Confronted with mystery, she had said to Gabriel, Behold, the handmaid of the Lord. May it be with me according to your word! Though she erred at times 7 1 -1 9 0 “tw://bible.?id=43.2.3|AUTODETECT|” John 2:3) 1 1 -1 9 0 “tw://bible.?id=43.2.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.2.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=43.2.5|AUTODETECT|” ), there can be no question of the fact that her faith conquered every obstacle 7 1 -1 9 0 “tw://bible.?id=43.2.5|AUTODETECT|” John 2:5) 1 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” 19:25) 1 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” Acts 1:14) 1 1 -1 9 0 “tw://bible.?id=42.6.47|AUTODETECT|” ). And that, after all, is what counts, namely, listening to the word of God and observing it. Thus also ) 7 1 -1 9 0 “tw://bible.?id=42.6.47|AUTODETECT|” Luke 6:47) 1 1 -1 9 0 “tw://bible.?id=42.6.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.48|AUTODETECT|” 48) 1 1 -1 9 0 “tw://bible.?id=42.8.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.21|AUTODETECT|” 8:21) 1 1 -1 9 0 “tw://bible.?id=40.7.24|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.24|AUTODETECT|” Matt. 7:24) 1 1 -1 9 0 “tw://bible.?id=40.12.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.50|AUTODETECT|” 12:50) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 For Practical Lessons and Greek Words, etc., see pp. 632 635.) 1 1 2 8 0 “tw://bible.?id=40.12.23|AUTODETECT|” On the basis of ) 7 1 -1 9 0 “tw://bible.?id=40.12.23|AUTODETECT|” Matt. 12:23) 1 1 -1 9 0 “tw://bible.?id=42.11.14-42.11.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.14-42.11.16|AUTODETECT|” Luke 11:14b 16) 1 1 -1 9 0 0 , picture the composite) 1 2 2 8 0 0 11:29 32 The Craving for Signs Rebuked) ) 1 1 2 8 0 “tw://bible.?id=40.12.42|AUTODETECT|” Note the almost verbal parallel, especially that between ) 7 1 -1 9 0 “tw://bible.?id=40.12.42|AUTODETECT|” Matt. 12:42) 1 1 -1 9 0 “tw://bible.?id=42.11.31|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.11.31|AUTODETECT|” Luke 11:31) 1 1 -1 9 0 “tw://bible.?id=40.12.41|AUTODETECT|” ; and that between ) 7 1 -1 9 0 “tw://bible.?id=40.12.41|AUTODETECT|” Matt. 12:41) 1 1 -1 9 0 “tw://bible.?id=42.11.32|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.11.32|AUTODETECT|” Luke 11:32) 1 1 -1 9 0 0 . Since this chart appears in a commentary on Luke, its sequence has been followed.) 7 1 2 8 0 “tw://bible.?id=40.12.0|AUTODETECT|” Matthew 12) 1 1 2 8 0 “tw://bible.?id=41.8.12|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.8.12|AUTODETECT|” Mark 8:12) 1 1 -1 9 0 “tw://bible.?id=42.11.0|AUTODETECT|” ) ) 7 1 -1 9 0 “tw://bible.?id=42.11.0|AUTODETECT|” Luke 11) 1 1 -1 9 0 0 ) 1 12 2 8 0 0 Verse 38 Verse 16 ) Then some of the scribes and Pharisees answered him, saying, Teacher, we wish to see a sign from you. Others, tempting (him), were demanding of him a sign from heaven. ) Verse 39 Verse 29 ) Answering, he said to them, An evil and adulterous generation is looking for a sign, but no sign shall be given to it except that of Jonah the prophet. Now as the crowds were increasing, he said, This generation is a wicked generation. It seeks a sign, but no sign shall be given to it except that of Jonah. ) Verse 40 Verse 30 ) For as Jonah was in the belly of the sea-monster three days and three nights so also shall the Son of man be in the heart of the earth three days and three nights. For as Jonah became a sign for the Ninevites, so also shall the Son of man be for this generation. ) Verse 42 Verse 31 ) The queen of the South shall arise in the judgment with this generation and shall condemn it, for she came from the end of the earth to listen to the wisdom of Solomon; and behold, something greater than Solomon is here. The queen of the South shall arise in the judgment with the men of this generation and shall condemn them, for she came from the ends of the earth to listen to the wisdom of Solomon; and behold, something greater than Solomon is here. ) Verse 41 Verse 32 ) Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it, for they repented at the preaching of Jonah; but look, something greater than Jonah is here. Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it, for they repented at the preaching of Jonah; but look, something greater than Jonah is here. ) ) ) 1 1 2 8 0 “tw://bible.?id=42.11.14|AUTODETECT|” scene: A large and constantly increasing crowd surrounds the Savior. Deeply impressed with his miracles, including the double one mentioned in ) 7 1 -1 9 0 “tw://bible.*?id=42.11.14|AUTODETECT|” Luke 11:14) 1 1 -1 9 0 0 , some of the people wonder whether Jesus could be the Christ. Scribes and Pharisees, on the contrary, ascribe his miracle-working power to satanic influence. While some are trying their level best to convince the people that this is the solution to the problem of the remarkable things they have been witnessing and about which everybody is talking, others are already urging Jesus to bring about a sign from heaven. And no doubt there were many curious onlookers, wondering what was going to happen next. Whatever it was, they did not wish to miss it. For the explanation of verse 16 see above, p. 620.) 1 3 2 8 0 0 Then Jesus responded.) 29. Now as the crowds were increasing he said, This generation is a wicked generation. It seeks a sign, but no sign shall be given to it except that of Jonah.) As to this sign, what the people wanted was something thrilling, exciting, sensational, a sign from heaven. Well, just what did they mean? Did they want Jesus to cause the heavenly constellations to change places in the zodiac? Did they want him to make the Bull (Taurus) catch up with the Giant Hunter (Orion)?

Must he perhaps blaze his name across the sky in enormous letters of gold? Was he expected to produce in the sky above them a vision of Michael suddenly leaving his celestial abode and coming forth to deliver the Jews from the galling yoke of the Romans? Their demand was wicked, for in addition to being insulting and impudent it was also hypocritical, for they felt sure that what they had asked Jesus to do he could not do anyway.) 1 1 2 8 0 “tw://bible.?id=23.54.5|AUTODETECT|” Jesus begins by calling these sign-seekers wicked. Matthew adds adulterous, that is, unfaithful to Jehovah, Israel s Husband. See ) 7 1 -1 9 0 “tw://bible.?id=23.54.5|AUTODETECT|” Isa. 54:5) 1 1 -1 9 0 “tw://bible.?id=24.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.3.8|AUTODETECT|” Jer. 3:8) 1 1 -1 9 0 “tw://bible.?id=24.3.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.3.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=24.3.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.3.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=24.31.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.32|AUTODETECT|” 31:32) 1 1 -1 9 0 “tw://bible.?id=26.16.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.16.35|AUTODETECT|” Ezek. 16:35) 1 1 -1 9 0 “tw://bible.?id=28.2.1|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=28.2.1|AUTODETECT|” Hos. 2:1) 1 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” ff., and cf. ) 7 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” II Cor. 11:2) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Wicked or evil was not too strong a term, for it must be constantly borne in mind that this request for a sign was made (a) at the very moment when a multiple sign had just been performed; (b) in spite of the fact that all kinds of signs miracles of healing, demon-expulsions, even the raising of the dead had already occurred; and (c) all of this and much more for example, those marvelous discourses in clear fulfilment of prophecy!) It is not surprising therefore that Jesus refuses to give these enemies, the Pharisees and scribes and their adherents, the sign for which they are asking. He (and the Father in connection with him) will give then his own sign, a sign in which he will triumph completely over them, to their everlasting dismay, namely, the sign of Jonah the prophet, the latter s recovery from the three days and three nights in the belly of the sea-monster. The point is that as Jonah was swallowed up by the sea-monster, so Jesus will be swallowed up by the earth; and as Jonah was delivered from his imprisonment, so also Jonah s great Antitype will arise from the grave. Rescued Jonah and Resurrected Jesus are signs.) 1 1 2 8 0 “tw://bible.?id=40.12.40|AUTODETECT|” Luke, however, expresses himself very briefly. On p. 626 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.40|AUTODETECT|” Matt. 12:40) 1 1 -1 9 0 “tw://bible.?id=42.11.30|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=42.11.30|AUTODETECT|” Luke 11: 30) 1 1 -1 9 0 0 . For as Jonah became a sign for the Ninevites, so also shall the Son of man be for this generation.) 1 1 2 8 0 “tw://bible.?id=40.12.40|AUTODETECT|” The idea of some, namely, that the authentic preaching of the word of God, first by Jonah, later by Jesus, is what Luke has in mind when he speaks of a sign, is clearly inadequate. This is true especially in view of the parallel passage, ) 7 1 -1 9 0 “tw://bible.?id=40.12.40|AUTODETECT|” Matt. 12:40) 1 1 -1 9 0 0 , which cannot be set aside, as if these two evangelists, Matthew and Luke, were referring to different matters.) 1 1 2 8 0 “tw://bible.?id=40.12.40|AUTODETECT|” For the Ninevites the sign was clearly the miraculous reappearance of the man thought to be dead. Had he not been cast into the sea during a raging storm, and even swallowed by a great fish ? Yet, here he was, alive and well! For Christ s contemporaries the sign was going to be his glorious resurrection; see not only ) 7 1 -1 9 0 “tw://bible.?id=40.12.40|AUTODETECT|” Matt. 12:40) 1 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” but also ) 7 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” John 2:18) 1 1 -1 9 0 0 (the request for a sign) and verse 19 (Christ s answer).) 1 2 2 8 0 0 Though all this is true, there is perhaps an even better way of saying it; at least another way, one which, on the basis of Scripture, must receive recognition. It is this: Jonah and Jesus are themselves signs.) Take a good look at rescued Jonah. Does he not signify the amazing power of God, his ability to rescue a man who, in the normal course of events, should certainly have died? And does he not also signify the grace or, if you prefer, love of God, his willingness to use a man who, by going west when God had directed him to go east, and by his attempt to hide from God(!), as if that were possible, had stubbornly defied God s command?) 1 1 2 8 0 “tw://bible.?id=42.1.72|AUTODETECT|” And rivet your attention on Christ, resurrected from death! Is not he also a sign? Does he not signify in his very person the might of God? And also his covenant faithfulness to all those precious Messianic prophecies and promises? Read again what was said on p. 126 in explanation of ) 7 1 -1 9 0 “tw://bible.?id=42.1.72|AUTODETECT|” Luke 1:72) 1 1 -1 9 0 “tw://bible.?id=42.1.73|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.73|AUTODETECT|” 73) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 Jesus Christ, crucified and then risen from the dead, himself God s Sign! Is not that also what Simeon said in so many words? He said, Mark well, this child is destined & to be a sign. Did not Jesus point away from himself, viewed separately, to The Triune God, his Sender? Or, if one prefers, to the Father, as representing the Trinity? Can one even think) The Scribes and Pharisees and The Queen of the South) Scribes and Pharisees and) Their Followers: The Queen of the South) 1 1 2 8 0 “tw://bible.?id=11.10.0|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=11.10.0|AUTODETECT|” I Kings 10) 1 1 -1 9 0 “tw://bible.?id=14.9.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.9.0|AUTODETECT|” II Chron. 9) 1 1 -1 9 0 0 ) ) 1 1 2 8 0 “tw://bible.?id=42.22.53|AUTODETECT|” a. For them the truth is near at hand, within easy reach 7 1 -1 9 0 “tw://bible.?id=42.22.53|AUTODETECT|” Luke 22:53) 1 1 -1 9 0 0 ). a. She braved the hardships of a lengthy journey over difficult terrain. She probably came from what today is Yemen, in the southwestern part of the Arabian peninsula, on the Asian shore of the Red Sea, opposite Ethiopia (Africa). Her trip must have covered about 2000 kilometers. ) 1 1 2 8 0 0 b. They have access to One wiser, better, and greater by far than Solomon. b. She came from what was then considered the ends of the earth, to listen to Solomon s wisdom, in connection with the name of the Lord, even though the truth concerning God was but very imperfectly reflected in Solomon. ) 1 1 2 8 0 “tw://bible.?id=11.10.10|AUTODETECT|” c. They give nothing, but are plotting to take away Christ s very life. c. She gave Solomon of her treasures, an enormous present 7 1 -1 9 0 “tw://bible.?id=11.10.10|AUTODETECT|” I Kings 10:10) 1 1 -1 9 0 0 ). ) 1 1 2 8 0 0 d. They have enjoyed many religious advantages. d. She had merely heard reports. ) 1 1 2 8 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” e. They have been invited, urged even, to accept Jesus, and the truth in him 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” Matt. 11:28 30) 1 1 -1 9 0 “tw://bible.?id=40.22.1-40.22.5|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.22.1-40.22.5|AUTODETECT|” 22:1 5) 1 1 -1 9 0 “tw://bible.?id=42.14.15-42.14.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.14.15-42.14.24|AUTODETECT|” Luke 14:15 24) 1 1 -1 9 0 0 ). e. It is not reported that she had received any invitation at all. ) 1 12 2 8 0 0 ) ) rightly about Jesus, crucified and risen again, without also thinking of God s faithfulness to his covenant promise?��387��) Jesus now continues what he began in verse 29, namely, to emphasize the wickedness of the people of his generation. He does this now by contrasting his own contemporaries with the queen of the South. The reference is to the Queen of Sheba.) 31. The queen of the South shall arise in the judgment with the men of this generation and shall condemn them, for she came from the ends of the earth to listen to the wisdom of Solomon; and behold, something greater than Solomon is here.) Jesus tells his audience that in the final judgment, when this queen will arise alongside the men of his generation who are rejecting him, she will condemn them. In the eyes of the Judge her case will be far more favorable than theirs.) Similar is the next contrast:) 32. Men of Nineveh shall stand up in the judgment with this generation and shall condemn it, for they repented at the preaching of Jonah; but look, something greater than Jonah is here.) Comparison Between Those Whom Jesus Addresses, and Ninevites) Scribes and Pharisees) and their followers: Ninevites:) See the book of Jonah ) 1 1 2 8 0 “tw://bible.?id=42.5.32|AUTODETECT|” a. It is the Son of God himself, one greater than Jonah, who addresses them again and again, and bids them to be converted 7 1 -1 9 0 “tw://bible.?id=42.5.32|AUTODETECT|” Luke 5:32) 1 1 -1 9 0 “tw://bible.?id=42.13.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.3|AUTODETECT|” 13:3) 1 1 -1 9 0 0 ; etc.). a. It was a minor prophet who preached to them. ) 1 1 2 8 0 “tw://bible.?id=43.8.46|AUTODETECT|” b. This Christ is completely sinless 7 1 -1 9 0 “tw://bible.?id=43.8.46|AUTODETECT|” John 8:46) 1 1 -1 9 0 “tw://bible.?id=40.11.27-40.11.30|AUTODETECT|” ), filled with wisdom and compassion 7 1 -1 9 0 “tw://bible.?id=40.11.27-40.11.30|AUTODETECT|” Matt. 11:27 30) 1 1 -1 9 0 “tw://bible.?id=40.15.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.32|AUTODETECT|” 15:32) 1 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” I Cor. 1:24) 1 1 -1 9 0 “tw://bible.?id=32.1.3|AUTODETECT|” ). b. This prophet was a sinful, foolish, and rebellious person 7 1 -1 9 0 “tw://bible.?id=32.1.3|AUTODETECT|” Jonah 1:3) 1 1 -1 9 0 “tw://bible.?id=32.4.1-32.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=32.4.1-32.4.3|AUTODETECT|” 4:1 3) 1 1 -1 9 0 “tw://bible.?id=32.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=32.4.9|AUTODETECT|” 9) 1 1 -1 9 0 0 b). ) 1 1 2 8 0 “tw://bible.?id=42.19.10|AUTODETECT|” c. He presents the message of grace and pardon, of salvation full and free 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” John 7:37) 1 1 -1 9 0 “tw://bible.?id=32.3.4|AUTODETECT|” ). c. His message was one of doom. Though a call to repentance and conversion was certainly implied, the emphasis was on Yet forty days, and Nineveh shall be overthrown 7 1 -1 9 0 “tw://bible.?id=32.3.4|AUTODETECT|” Jonah 3:4) 1 1 -1 9 0 0 ). ) 1 1 2 8 0 “tw://bible.?id=42.4.16-42.4.21|AUTODETECT|” d. This message is being fortified by miracles in which prophecy is being fulfilled 7 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.21|AUTODETECT|” Luke 4:16 21) 1 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” Isa. 35:5) 1 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=23.61.1-23.61.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.61.1-23.61.3|AUTODETECT|” 61:1 3) 1 1 -1 9 0 0 ). d. There were no miracles or other authenticating signs to confirm Jonah s message. ) 1 1 2 8 0 “tw://bible.?id=5.4.7|AUTODETECT|” e. It is being brought to a people who have enjoyed ever so many spiritual advantages 7 1 -1 9 0 “tw://bible.?id=5.4.7|AUTODETECT|” Deut. 4, 7) 1 1 -1 9 0 “tw://bible.?id=5.4.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.4.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=19.147.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.147.19|AUTODETECT|” Ps. 147:19) 1 1 -1 9 0 “tw://bible.?id=19.147.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.147.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.4|AUTODETECT|” Isa. 5:1 4) 1 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” Amos 3:2) 1 1 -1 9 0 “tw://bible.?id=45.3.1|AUTODETECT|” a; ) 7 1 -1 9 0 “tw://bible.?id=45.3.1|AUTODETECT|” Rom. 3:1) 1 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=45.9.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.4|AUTODETECT|” 9:4) 1 1 -1 9 0 “tw://bible.?id=45.9.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ). e. Jonah s message was addressed to a people with none of the advantages that scribes, Pharisees, and their followers had enjoyed. ) 1 2 2 8 0 0 ) ) 1 1 2 8 0 “tw://bible.?id=43.1.11|AUTODETECT|” Yet Ninevites repented; most of the Israelites do not 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 1 1 -1 9 0 “tw://bible.?id=43.12.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.37|AUTODETECT|” 12:37) 1 1 -1 9 0 0 ). Less enlightened people obeyed less enlightened preaching, but more enlightened people refuse to obey the Light of the world. The question is asked, But was this repentance of Ninevites genuine, that is, unto salvation? The answer, often given, is that it was not, otherwise Nineveh would not have been destroyed. Objection: The destruction of this great city occurred about the year 612 b.c., that is, about a century and a half after Jonah s preaching. It is therefore unjust to charge Ninevites of Jonah s day with the sins of a much later generation.) 1 1 2 8 0 “tw://bible.?id=42.11.32|AUTODETECT|” Scripture nowhere claims that the repentance of all Ninevites was genuine, but neither does it leave the impression that none of them were saved; rather the opposite. That there were indeed genuine conversions in Nineveh, perhaps many of them, seems to be implied both in the prophetic book and here in ) 7 1 -1 9 0 “tw://bible.?id=42.11.32|AUTODETECT|” Luke 11:32) 1 1 -1 9 0 “tw://bible.?id=42.10.13-42.10.15|AUTODETECT|” . The idea that the repentance of Ninevites was not genuine, that it was merely from vice to virtue, is open to objections: (a) in ) 7 1 -1 9 0 “tw://bible.?id=42.10.13-42.10.15|AUTODETECT|” Luke 10:13 15) 1 1 -1 9 0 “tw://bible.?id=42.11.32|AUTODETECT|” Nineveh is not included in the list of Old Testament impenitent cities; and (b) if the repentance referred to here in ) 7 1 -1 9 0 “tw://bible.?id=42.11.32|AUTODETECT|” Luke 11:32) 1 1 -1 9 0 “tw://bible.?id=42.11.31|AUTODETECT|” is not genuine it is hard to explain the statement, Men of Nineveh shall stand up in the judgment with this generation and shall condemn it. It should be noted that concerning these men of Nineveh it does not say, as it does in the case of those of Sodom and Gomorrah, Tyre and Sidon, that in the judgment it will be more tolerable for them, but that, like the queen of the South 7 1 -1 9 0 “tw://bible.?id=42.11.31|AUTODETECT|” Luke 11:31) 1 1 -1 9 0 “tw://bible.?id=27.7.22|AUTODETECT|” ), they shall stand up in the judgment and shall condemn this generation, that is, the generation of the scribes and Pharisees and their followers. Since it is the teaching of Scripture 7 1 -1 9 0 “tw://bible.?id=27.7.22|AUTODETECT|” Dan. 7:22) 1 1 -1 9 0 “tw://bible.?id=40.19.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.28|AUTODETECT|” Matt. 19:28) 1 1 -1 9 0 “tw://bible.?id=46.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.2|AUTODETECT|” I Cor. 6:2) 1 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” Rev. 15:3) 1 1 -1 9 0 “tw://bible.?id=66.15.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.15.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 0 ) that God s children are going to participate in the final judgment (for example, by praising God in Christ for his judgments?), this statement of Jesus about the role of certain Ninevites in that Great Assize is understandable, especially if their repentance was genuine.) 1 4 2 8 0 0 Again the Pharisees and scribes are reminded of the greatness of their sin in rejecting and blaspheming the Christ, the One far more exalted than Jonah.) For Practical Lessons and Greek Words, etc., see pp. 632 635.) ) 11:33 36 The Light of the Body) 1 1 2 8 0 “tw://bible.?id=40.5.15|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.15|AUTODETECT|” Matt. 5:15) 1 1 -1 9 0 “tw://bible.?id=40.6.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.6.22|AUTODETECT|” 6:22) 1 1 -1 9 0 “tw://bible.?id=40.6.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.23|AUTODETECT|” 23) 1 2 2 8 0 0 33 No one, after lighting a lamp, puts it in a cellar or under the peck-measure, but on the lampstand, in order that those who come in may see the light. 34 Your eye is your body s lamp. When your eye is sound, your whole body will be illumined; when it is in poor condition, your body will also be darkened. 35 Therefore watch out that the light within you may not be darkness. 36 So, if your whole body is full of light, no part of it being darkened, it will be entirely illumined, as when the lamp illumines you with its shining brightness. ) ) 1 1 2 8 0 “tw://bible.?id=42.11.33|AUTODETECT|” The resemblance between ) 7 1 -1 9 0 “tw://bible.?id=42.11.33|AUTODETECT|” Luke 11:33) 1 1 -1 9 0 “tw://bible.?id=40.5.15|AUTODETECT|” and 8:16 7 1 -1 9 0 “tw://bible.?id=40.5.15|AUTODETECT|” Matt. 5:15) 1 1 -1 9 0 “tw://bible.?id=41.4.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.21|AUTODETECT|” Mark 4:21) 1 1 -1 9 0 “tw://bible.?id=42.11.33|AUTODETECT|” ) is apparent at once. But this should present no problem. Why should it be wrong for a speaker to use the same, or a similar, saying on more than one occasion? In the case of ) 7 1 -1 9 0 “tw://bible.?id=42.11.33|AUTODETECT|” Luke 11:33) 1 1 -1 9 0 0 and its parallel in Matthew contextual study even shows that the two passages do not have the same purpose. In the Matthew context the meaning is, Be witnesses. Here in Luke the basic sense is rather, Permit the light to shine into your own hearts. Do not obstruct it. It is true that the broader purpose to allow the light to illumine others is also present. However, as the sequel clearly shows, that is not here the main thought.) 1 2 2 8 0 0 Besides, a moment s study immediately reveals that the Lucan paragraph harmonizes beautifully with the preceding context. Christ s enemies have been slandering him. They have been saying, It is by Beelzebul, the prince of the demons, that he casts out demons (verse 15). Also they have been demanding a sign from heaven (verses 16, 29 32). What all this amounts to is that they have been saying, It is your fault that we do not believe in yon. ) It is therefore most appropriate that Jesus now shows them that the actual situation is the other way around; to put it colloquially, that the shoe is on the other foot. It is not Jesus who is at fault but his enemies are to blame.

The Light is shining, but they are obstructing it! The Father had sent his Son into the world to be its Light, but these people are turning their backs on this great Gift!) 1 1 2 8 0 “tw://bible.?id=40.15.3|AUTODETECT|” 33. No one, after lighting a lamp, puts it in a cellar or under the peck-measure, but on the lampstand, in order that those who come in may see the light. For lamp and lampstand see on 8:16. What Jesus means is this: In the natural sphere no one would think of lighting a lamp and then hiding it in a cellar or under the peck-measure; yet that is exactly what you, my critics, are doing in the spiritual sphere. Instead of allowing my light to shine into your hearts and lives [ on the lampstand, where everyone who enters can see it], you are obscuring it. How were they doing this? See ) 7 1 -1 9 0 “tw://bible.?id=40.15.3|AUTODETECT|” Matt. 15:3) 1 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” 23:23) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 Continued: 34. Your eye is your body s lamp. When your eye is sound, your whole body will be illumined; when it is in poor condition, your body also will be darkened.) The figure is easy to understand. When a person s eyes (sing. eye here for pl.) are in good condition, the entire body will be illumined, will know exactly what to do. The foot will know where to step. The hand will realize how to take hold, etc.

The opposite is true when, through some illness, a person s eyes do not function properly. Such a person will be groping in the dark. Those bodily organs over which he would normally exercise conscious control will now refuse to function properly. They are, as it were, in the dark as to what to do.) So also when a person s inner disposition is right, having been sanctified by the Holy Spirit, his entire personality will be illumined. He will possess the true knowledge of God, will experience peace of mind that passes all understanding, and will be able to thank the Lord for joy unspeakable and full of glory. On the contrary, when his heart is not right with God, this lamentable condition will also affect his entire personality.

Instead of spiritual progress there will be spiritual retardation and deterioration.) 35. Therefore watch out that the light within you may not be darkness.) It is important to notice that while in verses 19, 20 Jesus was addressing his audience as a whole, using the plural you and your, he now directs his attention to each person individually, and binds it on the conscience of each to ask himself whether the light of the gospel has brought about a genuine, deep, inner change in his heart and life; that is, whether he now truly loves God and the neighbor, so that the fruits of the Holy Spirit are evident in his life; or whether perhaps even that which he considers to be light is actually darkness. See also Practical Lessons on this verse.) 36. So, if your whole body��388�� is full of light, no part of it being darkened, it will be entirely illumined, as when the lamp illumines you with its shining brightness.) Though this sentence may at first appear to be an illustration of meaningless repetition, careful study of its parts proves that it is not. Note the emphasis on completeness in the condition: no part of it being darkened. Then note the stress on quality in the conclusion: as when the lamp illumines you with its shining brightness.

In other words, the meaning may be paraphrased as follows: So, if your entire person is full of spiritual light [holiness, wisdom, spiritual rejoicing, etc.], it will be really illumined. In fact, it will be as bright as when the lamp is shining upon you with undiminished brilliance. ��389��) ) Practical Lessons Derived from 11:14 36) Verse 15) But some people said, It is by Beelzebul, the prince of the demons, that he casts out demons. Hatred is an enemy of straight thinking.) Verse 22) 1 1 2 8 0 “tw://bible.?id=45.8.31-45.8.39|AUTODETECT|” Someone (who is) stronger than he & overpowers him. 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 the strong man, has conquered Satan. Therefore ) 7 1 -1 9 0 “tw://bible.?id=45.8.31-45.8.39|AUTODETECT|” Rom. 8:31 39) 1 1 -1 9 0 0 applies.) 1 24 2 8 0 0 Verse 23) He who is not with me is against me. ) Ascribed to several different authors are the lines:) In things essential unity;) In doubtful things liberty;) In all things charity.) In all essential matters those touching the basics of the Christian faith a firm and united stand is required. There must be no attempt at compromise.) Verse 25) Swept clean. I don t smoke; I don t drink; I don t swear. Hallelujah, I m a Christian. If a telephone pole could talk, it might say the same thing. But a series of zeros does not make a Christian.

A million negatives do not produce even one positive. We pity the man with an empty mind. But what about the person with an empty heart & and an empty life?) Verse 26) The final condition of that person becomes worse than the former. Not to advance means to retreat. There is no standing still.) Verses 27, 28) Blessed is the womb that bore you. Better still, Blessed are those who listen to the word of God and observe it.

An emotional outburst, if rooted in truth, has its value. One must be careful, however, not to make primary that which is, after all, secondary. Note the careful manner in which Jesus corrects and completes this lady s statement. He does so without discouraging her & a lesson for us all.) Verse 32) Men of Nineveh & repented. Did we? Greater privileges imply heavier responsibilities.

Carpe diem!) Verse 35) Therefore watch out that the light within you may not be darkness. There are two kinds of darkness: (a) that of ignorance, and (b) that of stubborn unbelief. The second kind, here in view, is by far the more dangerous. It was that kind of darkness which reigned in the hearts of those who hated Jesus. Once present, it is hard to dislodge. Watch out, therefore. ) ) Notes on Greek Words, Phrases, and Constructions in 11:14 36) Verse 14) ��, -�, -��; here: unable to speak, dumb, as in 1:22; but see also N.T.C. on Mark, p. 302, footnote 346.) Verse 15) Note instrumental use of � = by.) Verses 17, 18) 1 1 2 8 0 “tw://bible.?id=44.2.45|AUTODETECT|” ��, nom. s. fem. aor. pass. participle of ��. Another form of the same verb is ��, third per. s. aor. indicat. pass. Cf. ��, part. Hence, the verb means: to separate into parts, to divide; sometimes, to distribute 7 1 -1 9 0 “tw://bible.?id=44.2.45|AUTODETECT|” Acts 2:45) 1 1 -1 9 0 0 ); in the pass.: to be divided.) 1 6 2 8 0 0 �� (cf. ��, desert), third per. s. pres. indicat. pass. of ��, to ruin, lay waste, depopulate; here, in the pass., to be on the way to ruin. Cf. hermit.) ��, third per. s. fut. indicat. pass. of 5��; in pass., to stand, a word of very frequent occurrence both in the New Testament and in Greek generally.) Verse 19) This is a present general or first class conditional sentence, a statement assumed to be true.) �� has here the meaning I say this because. See N.T.C. on John, Vol. I, p. 206, for remarks on abbreviated expression. ) Verse 20) 1 1 2 8 0 “tw://bible.?id=59.2.2|AUTODETECT|” Note the instrumental case of ��, finger; in the New Testament used only in the Gospels. Cf. dactyl (a metrical foot of three syllables, like the three joints of a finger). For ��, ring, see 15:22; and for ��, gold-ringed, see ) 7 1 -1 9 0 “tw://bible.?id=59.2.2|AUTODETECT|” James 2:2) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 ��, third per. s. aor. indicat. act. of ��.) The following contextual translations should be considered for the various forms of this verb:) 1 1 2 8 0 “tw://bible.?id=40.12.28|AUTODETECT|” has come upon 7 1 -1 9 0 “tw://bible.?id=40.12.28|AUTODETECT|” Matt. 12:28) 1 1 -1 9 0 “tw://bible.?id=42.11.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.20|AUTODETECT|” Luke 11:20) 1 1 -1 9 0 “tw://bible.?id=52.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.16|AUTODETECT|” I Thess. 2:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=50.3.16|AUTODETECT|” have attained 7 1 -1 9 0 “tw://bible.?id=50.3.16|AUTODETECT|” Phil. 3:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.9.31|AUTODETECT|” has not attained 7 1 -1 9 0 “tw://bible.?id=45.9.31|AUTODETECT|” Rom. 9:31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.10.14|AUTODETECT|” were the first to come 7 1 -1 9 0 “tw://bible.?id=47.10.14|AUTODETECT|” II Cor. 10:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=52.4.15|AUTODETECT|” shall have no advantage over or shall not precede 7 1 -1 9 0 “tw://bible.?id=52.4.15|AUTODETECT|” I Thess. 4:15) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Verses 21, 22) With E�� (verse 21 and 34) compare �� (verse 22). When there is a distinction, as is true here, E�� is more general, whenever, referring to actions that may, or may not, occur; ��, more particular, more definite: a very concrete incident is portrayed in verse 22.) 1 1 2 8 0 “tw://bible.?id=60.4.1|AUTODETECT|” ��, nom. s. masc. perf. pass. participle of �� (= �� in perfective sense: completely, to the teeth; plus A��, to arm, equip; cf. ) 7 1 -1 9 0 “tw://bible.?id=60.4.1|AUTODETECT|” I Peter 4:1) 1 1 -1 9 0 “tw://bible.?id=43.18.3|AUTODETECT|” ). Cf. �p E��, arms, weapons 7 1 -1 9 0 “tw://bible.?id=43.18.3|AUTODETECT|” John 18:3) 1 1 -1 9 0 “tw://bible.?id=49.6.11|AUTODETECT|” , etc.); hoplite, panoply. The very word ��, armor, appears in verse 22; also in ) 7 1 -1 9 0 “tw://bible.?id=49.6.11|AUTODETECT|” Eph. 6:11) 1 1 -1 9 0 “tw://bible.?id=49.6.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.6.13|AUTODETECT|” 13) 1 1 -1 9 0 0 . For �P�� (here acc. -�) see on 22:55.) 1 2 2 8 0 0 ��, third per. s. 2nd pluperf. of ��, to convince, persuade, etc. The 2nd perf. has the meaning of a present: to trust, rely on; hence, the pluperf. as used here means he trusted, he was trusting. ) ��, acc. pl. of ��, spoils, that which is captured from the slain body of the foe. Cf. ��, basic meaning: to skin.) 1 1 2 8 0 “tw://bible.?id=42.11.22|AUTODETECT|” ��, third per. s. pres. indicat. act. of ��, to divide up, to distribute as spoils 7 1 -1 9 0 “tw://bible.?id=42.11.22|AUTODETECT|” Luke 11:22) 1 1 -1 9 0 “tw://bible.?id=43.6.11|AUTODETECT|” ), or simply: to distribute 7 1 -1 9 0 “tw://bible.?id=43.6.11|AUTODETECT|” John 6:11) 1 1 -1 9 0 “tw://bible.?id=44.4.35|AUTODETECT|” ; pass. ) 7 1 -1 9 0 “tw://bible.?id=44.4.35|AUTODETECT|” Acts 4:35) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Verse 23) 1 1 2 8 0 “tw://bible.?id=40.12.30|AUTODETECT|” ��, third per. s. pres. indicat. act. of ��, to scatter. Here and in ) 7 1 -1 9 0 “tw://bible.?id=40.12.30|AUTODETECT|” Matt. 12:30) 1 1 -1 9 0 “tw://bible.?id=43.10.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.12|AUTODETECT|” John 10:12) 1 1 -1 9 0 “tw://bible.?id=43.16.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.32|AUTODETECT|” 16:32) 1 1 -1 9 0 “tw://bible.?id=47.9.9|AUTODETECT|” this verb is used in an unfavorable sense; in ) 7 1 -1 9 0 “tw://bible.?id=47.9.9|AUTODETECT|” II Cor. 9:9) 1 1 -1 9 0 0 in a favorable sense: to distribute lavishly.) 1 1 2 8 0 0 Verse 25) 1 1 2 8 0 “tw://bible.?id=40.12.44|AUTODETECT|” ��, acc. s. masc. perf. pass. participle of ��, to sweep; hence here: swept, or swept clean. There is, however, considerable support for ��, empty, unoccupied 7 1 -1 9 0 “tw://bible.?id=40.12.44|AUTODETECT|” Matt. 12:44) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 �� , from ��, to order, adorn. Cf. cosmos, both in Greek and in English, the ordered universe, adornment.) Verse 26) ��, nom. pl. neut. of ��, comparative of ��; hence, worse.) Verse 27) 1 1 2 8 0 “tw://bible.?id=47.10.5|AUTODETECT|” ��, nom. s. fem. aor. act. participle of ��, to lift up, raise; in ) 7 1 -1 9 0 “tw://bible.?id=47.10.5|AUTODETECT|” II Cor. 10:5) 1 1 -1 9 0 0 that sets itself up against. ) 1 12 2 8 0 0 ��, sec. per. s. aor. indicat. act. of ��, (of the mother) to suckle; (of the child) to suck, nurse at. Cf. ��, breast.) Verse 28) ��, a particle that corrects, confirms, and emphasizes. To give the exact English equivalent would be difficult, if not impossible. Worthy of consideration are such attempts as: (a) rather; (b) yes, but better still. Of these two I prefer the latter.) Verse 29) ��, gen. pl. pres. middle participle of �� (= ��, perfective, plus ��, to gather, as in 24:33), to gather increasingly, to increase.) Verse 32) �0� in �0� �x �� is interpreted variously. Perhaps at is sufficiently broad in meaning to suffice as English equivalent.) Verse 33) ��*, a cellar; cf. crypt.

Cf. ��, to hide, conceal. A cellar is, in a sense, a hidden place.) Verses 34 36) ��, -�, -��, basically: simple, uncomplicated, but here in the sense of sound, healthy, normal.) �� (occurring once in verse 34, twice in verse 36), illumined, full of light. By contrast ��, in these same verses, means darkened, full of darkness.) 1 1 2 8 0 “tw://bible.?id=45.12.1|AUTODETECT|” The possibility that in verse 36 ��, basically body, indicates the entire person or personality deserves consideration. It seems to have that meaning in ) 7 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” Rom. 12:1) 1 1 -1 9 0 “tw://bible.?id=50.1.20|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=50.1.20|AUTODETECT|” Phil. 1:20) 1 1 -1 9 0 “tw://bible.?id=42.11.36|AUTODETECT|” . The context seems to favor that meaning also here in ) 7 1 -1 9 0 “tw://bible.?id=42.11.36|AUTODETECT|” Luke 11:36) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 ��, dat. (instrumental) s. of ��, shining brightness, see the note on 10:18 on page 589.) ) 11:37 54 Six Woes) 1 1 2 8 0 “tw://bible.?id=40.23.1-40.23.36|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.23.1-40.23.36|AUTODETECT|” Matt. 23:1 36) 1 1 -1 9 0 “tw://bible.?id=41.12.38-41.12.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.38-41.12.40|AUTODETECT|” Mark 12:38 40) 1 1 -1 9 0 “tw://bible.?id=42.20.45-42.20.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.45-42.20.47|AUTODETECT|” Luke 20:45 47) 1 11 2 8 0 0 37 Now after he had finished speaking, a Pharisee invited him to eat at his home. So he went in and reclined at table. 38 When the Pharisee saw that he had not ceremonially washed before the meal, he was surprised. 39 The Lord said to him, Now then, you Pharisees clean the outside of the cup and of the plate, but inside you are full of extortion and wickedness. 40 You fools! Did not he who made the outside make the inside also? 41 But put your inner self into the business of helping the poor, and everything will be clean for you.) 42 But woe to you Pharisees, because you tithe mint, rue, in fact every garden herb; but you bypass justice and the love of God. But these you should have practiced, without neglecting the others.) 43 Woe to you Pharisees, because you love the chief seat in the synagogues and the formal salutations in the market places.) 44 Woe to you, for you are like unmarked graves: the people are walking over them without being aware of it. ) 45 One of the law-experts said to him, Teacher, by saying these things you are insulting us as well. 46 So he replied,) Woe to you also, law-experts, because you burden the people with burdens that are hard to bear, but you yourselves do not even touch these burdens with one of your fingers.) 47 Woe to you, because you are building the tombs of the prophets��390�� and your fathers killed them. 48 So you are testifying that you approve of the deeds of your fathers: they killed them, and you build (their tombs). 49 For this reason also the Wisdom of God said, I will send them prophets and apostles. Some of them they will kill (and others) they will persecute ; 50 that the blood of all the prophets shed since the founding of the world may be exacted��391�� from this generation, 51 from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary; yes, I tell you, it will indeed be exacted from this generation.) 52 Woe to you law-experts, because you have taken away the key to knowledge. You yourselves did not enter, and you hindered those who were entering. ) 53 When he left there, the scribes and the Pharisees began to be violently enraged against him, and to ply him with questions, 54 plotting, as if in ambush, to catch him with respect to something (that might fall) from his lips.) ) An invitation to eat at the home of a Pharisee is the connecting link between the preceding paragraph and this one.

But is there not also a topical connection? Did not the seriousness of the sin of Jesus enemies, in rejecting the light (verses 33 36), make it very appropriate for him (whose heart was ever filled with yearning to save the lost) to reveal to them what would be the result of their continued hostility? He now does this by pronouncing woes upon them.) 1 1 2 8 0 “tw://bible.?id=9.3.15-9.3.18|AUTODETECT|” As to the nature of these woes, they must be regarded as denunciations. Any softer way of describing them fails to do justice to the exclamation You fools (verse 40), and to such passages as verses 42, 44, 52, etc. But they are also expressions of sorrow. These two designations denunciations and expressions of sorrow are not necessarily self-contradictory. See ) 7 1 -1 9 0 “tw://bible.?id=9.3.15-9.3.18|AUTODETECT|” I Sam. 3:15 18) 1 1 -1 9 0 “tw://bible.?id=9.15.13-9.15.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.15.13-9.15.31|AUTODETECT|” 15:13 31) 1 1 -1 9 0 “tw://bible.?id=10.12.7-10.12.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.12.7-10.12.13|AUTODETECT|” II Sam. 12:7 13) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.23.0|AUTODETECT|” The woes here pronounced remind us of the similar ones recorded in ) 7 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” Matt. 23) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 37. Now after he had finished speaking, a Pharisee invited him to eat at his home. So he went in and reclined at table.) The strained relations between Jesus and the Pharisees did not prevent the latter from extending invitations to him to eat with them. Cf. 7:36. So once, after speaking, Jesus receives an invitation to lunch at the home of a Pharisee. He accepts, so that presently he has taken his place at the Pharisee s table.

It appears that the Pharisee has also invited several of his comrades, both Pharisees and scribes (verses 39, 46, 53). The Pharisee may have invited Jesus because he was desirous to find out more about the man who was the topic of conversation on the part of so many people, the object of both praise and criticism. And Jesus probably accepted the invitation because he had a message for the Pharisees and scribes.) 1 1 2 8 0 “tw://bible.?id=42.11.0|AUTODETECT|” Similarities Between ) 7 1 -1 9 0 “tw://bible.?id=42.11.0|AUTODETECT|” Luke 11) 1 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” Matthew 23) 7 1 2 8 0 “tw://bible.?id=42.11.0|AUTODETECT|” Luke 11) 1 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” Matt. 23) 1 1 -1 9 0 0 ) 1 12 2 8 0 0 verse(s) verse(s) ) 39 but inside full of & 25 ) 42 you tithe mint, etc. 23 ) 43 you love the chief seat 6, 7 ) 46 heavy burdens 4 ) 47, 48 prophets tombs 29 32 ) 49 some they [you] shall kill 34 ) 50, 51 the blood of Abel 35, 36 ) 52 you not entering 13 ) ) ) ) 1 1 2 8 0 “tw://bible.?id=42.11.0|AUTODETECT|” Differences Between ) 7 1 -1 9 0 “tw://bible.?id=42.11.0|AUTODETECT|” Luke 11) 1 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” Matthew 23) 1 1 2 8 0 “tw://bible.?id=42.11.0|AUTODETECT|” a. ) 7 1 -1 9 0 “tw://bible.?id=42.11.0|AUTODETECT|” Luke 11) 1 1 -1 9 0 0 records six woes; Matthew records seven.) 1 6 2 8 0 0 b. Those reported by Luke were addressed to Pharisees (verses 42 44) and law-experts, scribes (46, 47, 52). Those reported by Matthew, though also directed to the scribes and Pharisees, were addressed to the crowds and to Christ s disciples. ) c. Those found in Luke were spoken somewhat earlier than those found in Matthew (the latter on Tuesday of Passion Week).) d. The six were pronounced in a home, the seven in the temple. ) ) ) 38. When the Pharisee saw that he had not ceremonially washed before the meal, he was surprised.) 1 1 2 8 0 “tw://bible.?id=41.7.3|AUTODETECT|” The Pharisees continued to advocate strict compliance with the rules laid down by the prominent rabbis of former days. These rules had been passed on from one generation to another. In fact, ever so many minute ceremonial regulations regarding hundreds of matters were being constantly handed down as if salvation itself depended on all-out obedience. See ) 7 1 -1 9 0 “tw://bible.?id=41.7.3|AUTODETECT|” Mark 7:3) 1 1 -1 9 0 “tw://bible.?id=41.7.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=41.7.4|AUTODETECT|” 4) 1 1 -1 9 0 0 . Thus also the very manner in which the water was supposed to be poured over the hands had been prescribed.��392��) 1 5 2 8 0 0 This was not a matter of hygiene. It had nothing to do with germs. It was a matter of fear of ceremonial defilement; for example, on the way home from the synagogue one might have touched a Gentile or an article he had held in his hand.) Also, although it is true that for ceremonially washed the original uses a form of the verb to baptize, it is clear that in the present context this verb cannot very well refer to the immersion of the entire body. It refers, of course, to the already indicated act of pouring water over the hands.) Although it is not reported that the Pharisee made any remark about this omission on the part of Jesus, the Master knew exactly what his host was thinking. The text does not state this, but it is certainly implied in verses 39 41. The Lord said to him, Now then, you Pharisees clean the outside of the cup and of the plate, but inside you are full of extortion and wickedness.

You fools! Did not he who made the outside make the inside also? But put your inner self into the business of helping the poor, and everything will be clean for you.) Note the following:) a. Jesus declared that to wash the body while the heart is impure is as absurd as to clean the outside of an unclean cup or platter. He declared that God who made the body created the soul also, and that God is more concerned with the latter than with the former (C. R.

Erdman on this passage).) 1 1 2 8 0 “tw://bible.?id=40.23.23|AUTODETECT|” b. There is a list of Old Testament passages in which obedience to ceremonial ordinances is contrasted with obedience to the more important requirements of the law: justice and mercy and faithfulness 7 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” Matt. 23:23) 1 1 -1 9 0 “tw://bible.?id=23.1.10-23.1.17|AUTODETECT|” ). The list includes such passages as ) 7 1 -1 9 0 “tw://bible.?id=23.1.10-23.1.17|AUTODETECT|” Isa. 1:10 17) 1 1 -1 9 0 “tw://bible.?id=23.58.4-23.58.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.58.4-23.58.8|AUTODETECT|” 58:4 8) 1 1 -1 9 0 “tw://bible.?id=30.5.21-30.5.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.21-30.5.24|AUTODETECT|” Amos 5:21 24) 1 1 -1 9 0 “tw://bible.?id=33.6.6-33.6.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.6.6-33.6.8|AUTODETECT|” Micah 6:6 8) 1 1 -1 9 0 0 . Surely if obedience to divinely ordained ceremonial ordinances does not rank as high in the eyes of God as does to do justly, and to love kindness, and to walk humbly with your God, then obedience to purely man-made ceremonial regulations, while the inside is full of extortion and wickedness, is worthless.) 1 1 2 8 0 “tw://bible.?id=42.11.39-42.11.41|AUTODETECT|” c. In several of these Old Testament passages putting one s inner self into the business of helping the poor is essentially what (using different phraseology) is advocated. It is therefore very probable that ) 7 1 -1 9 0 “tw://bible.?id=42.11.39-42.11.41|AUTODETECT|” Luke 11:39 41) 1 1 -1 9 0 “tw://bible.?id=40.5.7|AUTODETECT|” must be interpreted in the light of these Old Testament references. Not as if anyone can earn salvation by helping the poor, but when one s inner self expresses itself in performing works of mercy and kindness, doing this out of gratitude for mercy received, the divine approval rests upon the person so engaged 7 1 -1 9 0 “tw://bible.?id=40.5.7|AUTODETECT|” Matt. 5:7) 1 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” II Cor. 9:7) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Jesus now proceeds to pronounce the six woes. The first three are specifically addressed to the Pharisees; the last three, to the law-experts or lawyers. ) 42. But woe to you Pharisees, because you tithe mint, rue, in fact every garden herb; but you bypass justice and the love of God. Such piosity!) 1 1 2 8 0 “tw://bible.?id=3.27.30-3.27.33|AUTODETECT|” The men here addressed scrupulously observed the tithing ordinance of ) 7 1 -1 9 0 “tw://bible.?id=3.27.30-3.27.33|AUTODETECT|” Lev. 27:30 33) 1 1 -1 9 0 “tw://bible.?id=5.14.22-5.14.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.14.22-5.14.29|AUTODETECT|” Deut. 14:22 29) 1 1 -1 9 0 0 . In fact, as was usual with them, they even overdid it, by giving to the Lord the tenth portion of the small aromatic herbs which they grew in their gardens, and requiring their followers to do likewise. As they saw it, the sweet-smelling mint, the strong-scented rue, in fact every garden herb must by all means be tithed! Now in the law of Moses not a word is said about tithing these. However, if a person had reminded these Pharisees and company of this fact, they would immediately have answered, But does not the law definitely demand that all increase of your seed be tithed? To the mind of a Pharisee this would have amounted to an unanswerable argument in favor of his position.

However, careful examination of the context shows that what the law really meant at least emphasized was that, as far as products of the field were concerned, the three great crops of the land, namely, grain, wine, and oil, should be tithed. Pharisees were always illegitimately overextending or overstretching the law. Was not that exactly what they also did with respect to fasting, hand-rinsing, sabbath-observance, etc.?) 1 1 2 8 0 0 However, they committed even a far greater sin: their inflexible insistence on tithing small garden herbs was coupled with neglect of the more important requirements of the law, namely, justice and the love of God. They stressed human regulations at the expense of divine ordinances! It is upon this point that all the emphasis is placed here in verse 42.) 1 1 2 8 0 “tw://bible.?id=38.7.8-38.7.10|AUTODETECT|” We see immediately that by the combination justice and the love of God not only the duty a man owes to his neighbors is emphasized 7 1 -1 9 0 “tw://bible.?id=38.7.8-38.7.10|AUTODETECT|” Zech. 7:8 10) 1 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” Col. 3:12) 1 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ), but in the same breath also his obligation toward God: loving him above all else.) 1 1 2 8 0 0 Jesus adds: but these you should have practiced without neglecting the others.) 1 1 2 8 0 “tw://bible.?id=51.2.14|AUTODETECT|” This addition has led to conflicting interpretations. Two extreme positions should be avoided. On the one hand we should not interpret this to mean that, after all, Jesus is here endorsing the tithing of every little garden herb. If he were saying this, would he not be defeating his very argument? On the other hand, it is not necessary to draw the conclusion that since these words seem to be out of line with Christ s doctrine of freedom and with his entire argument against the Pharisees, he cannot have uttered them; so that, consequently, they must be regarded as a marginal note which, without any justification, was by a legalistic scribe subsequently inserted into the text. What Jesus probably meant was this: These, that is, God s ordinances with respect to tithing, you should have observed, without neglecting the weightier matters of the law: justice and the love of God. As long as the divinely enacted ceremonial ordinances had not been blotted out 7 1 -1 9 0 “tw://bible.?id=51.2.14|AUTODETECT|” Col. 2:14) 1 1 -1 9 0 0 ), that is, as long as Jesus had not as yet died on the cross, the law with respect to tithing was still valid. The reference here is to God s law, not to man-made overextensions of God s law. Such totally unwarranted misapplications and misuses of the law had, of course, never been justified.) 1 1 2 8 0 “tw://bible.?id=46.16.2|AUTODETECT|” When the question is asked, What principles does the New Testament contain to guide the believer in the financial contributions toward kingdom causes which he feels impelled to make? the answer would be as follows: (a) he should give systematically and proportionately, that is, in proportion to his ability 7 1 -1 9 0 “tw://bible.?id=46.16.2|AUTODETECT|” I Cor. 16:2) 1 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” ); and (b) he should give generously and cheerfully 7 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” II Cor. 9:7) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 The second woe:) 43. Woe to you, Pharisees, because you love the chief seat in the synagogues and the formal salutations in the market places. Such haughty behavior!) The chief seat in the synagogue was the one in front, facing the congregation. Thus seated a person enjoyed the double advantage of (a) being near the person reading or leading in prayer, and (b) being able to see everybody. Besides, being ushered to such a seat was regarded as a mark of honor.) As to the formal salutations in the market places, this indicates not a mere cheery hello but a demonstration of respect, an elaborate verbal recognition of the prominence of the person(s) addressed.) 44. Woe to you, for you are like unmarked graves: the people are walking over them without being aware of it.

Such adverse influence on unsuspecting followers!) According to a Jewish custom, just before the arrival of vast caravans of people traveling to Jerusalem to attend the Passover, graves were whitewashed. The reason this was done was that they might be clearly visible, so that no one would ceremonially defile himself by walking over a grave. But at times some graves were inadvertently left unwashed, unmarked. What Jesus is saying then is this: just as by walking over such an unmarked grave a person would become ceremonially defiled, so by walking (conducting oneself) in accordance with the teaching of the Pharisees one would become spiritually defiled.) 1 1 2 8 0 “tw://bible.?id=40.15.1-40.15.6|AUTODETECT|” To the ears of the Pharisees, present at this meal, this woe must have seemed very harsh indeed, for they were the people who trusted in themselves and looked down on everybody else (18:9, cf. 10 12). Yet, a quick look at ) 7 1 -1 9 0 “tw://bible.?id=40.15.1-40.15.6|AUTODETECT|” Matt. 15:1 6) 1 1 -1 9 0 0 proves that Jesus had good reason to say exactly what he said.) 1 4 2 8 0 0 45. One of the law-experts said to him, Teacher, by saying these things you are insulting us as well.) In view of the incisive character of Christ s remarks we are rather surprised that not until now does someone finally raise an objection. Was it the marvelously calm and definite manner in which Jesus had spoken, and the voice of conscience telling these people that what he said was true, that caused all these fellow guests and even the host to listen quietly, without any exclamation of protest?) Finally, one of the law-experts is unable to remain quiet any longer. He is aware of the fact that up to this point Jesus has made mention only of Pharisees. But was it not true that most of the men who were law-experts by profession were members of the religious party of the Pharisees? For this distinction see also on 5:17.

This man asks Jesus, therefore, whether he does not realize that by thus assailing the Pharisees he is also insulting the law-experts. It is at this moment, therefore, that Jesus begins to pronounce his woes against the law-experts. In reality all six woes were meant for the Pharisees and the law-experts, but Nos. 4, 5, and 6 were more directly aimed at the men who had made the study of the law, in the light of tradition (!), their main field of interest.) 46. So he replied, Woe to you also, law-experts, because you burden the people with burdens that are hard to bear, but you yourselves do not even touch these burdens with one of your fingers. Such lying conduct!) 1 1 2 8 0 “tw://bible.*?id=43.5.9|AUTODETECT|”
These burdens consisted of the many regulations by means of which the ancient rabbis, and the law-experts after them, had buried the law of God and deprived men of their liberty and peace of mind; ordaining, for example, that picking and eating heads of grain on the sabbath, and rubbing them with their hands (6:1), amounted to reaping and threshing; that healing a person on the sabbath was wrong unless that individual s life were in immediate danger (6:6 11); and that ceremonial washing (or rinsing) of the hands in connection with every meal was required of everybody (11:38). See also ) 7 1 -1 9 0 “tw://bible.*?id=43.5.9|AUTODETECT|”
John 5:9) 1 1 -1 9 0 “tw://bible.*?id=43.5.10|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=43.5.10|AUTODETECT|”
10) 1 1 -1 9 0 “tw://bible.*?id=43.5.16|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=43.5.16|AUTODETECT|”
16) 1 1 -1 9 0 “tw://bible.*?id=43.5.18|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=43.5.18|AUTODETECT|”
18) 1 1 -1 9 0 “tw://bible.*?id=43.9.14|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.9.14|AUTODETECT|”
9:14) 1 1 -1 9 0 “tw://bible.*?id=43.9.16|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=43.9.16|AUTODETECT|”
16) 1 1 -1 9 0 0
.) 1 1 2 8 0 “tw://bible.*?id=40.23.3|AUTODETECT|”
Jesus points out that these law-experts had themselves mastered the art of avoiding these very burdens. They did not permit themselves to be hamstrung by their own regulations, did not even touch these burdens with one of their fingers.��393�� Cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.23.3|AUTODETECT|”
Matt. 23:3) 1 1 -1 9 0 0: For they say (things) but do not do (them). ) 1 6 2 8 0 0 47, 48. Woe to you, because you are building the tombs of the prophets and your fathers killed them. So you are testifying that you approve of the deeds of your fathers: they killed them, and you build (their tombs). Such affectation!) These men wanted the people to think that by building or rebuilding (and/or redecorating) the tombs of the prophets they were honoring the prophets! However, for Christ s contemporaries the only real way to honor the prophets was to regulate their lives according to the teaching of the prophets! This they were not doing at all.

Therefore, by merely doing some masonry work they were proving that they were not any better than their fathers. They were simply finishing what their fathers began: the fathers had killed the prophets, and these descendants were constructing or remodeling their tombs! They probably did this in order to impress the people. Such hypocrites! Never yet had they condemned their fathers sin in killing the prophets.) 49 51. For this reason also the Wisdom of God said, I will send them prophets and apostles.

Some of them they will kill (and others) they will persecute; that the blood of all the prophets shed since the founding of the world may be exacted from this generation, from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary; yes, I tell you, it will indeed be exacted from this generation.) Note the following:) a. For this reason. This phrase links verse 48 with what follows through verse 51. The meaning, therefore, is: since your fathers were such prophet-killers, and you are in agreement with them, the blood of the murdered ones will be exacted from you.) b. The Wisdom of God. This is probably not the name of a book from which Jesus is about to make a quotation.

No such book has been found. Besides, none of the usual quotation formulas occurring in the New Testament is here used. The meaning is therefore probably, God in his wisdom has declared. Cf. 7:35.) 1 1 2 8 0 “tw://bible.?id=45.11.25-45.11.36|AUTODETECT|” The question arises, But why make mention of this divine wisdom at all in the present connection? Could it be because God s wisdom is that divine quality or attribute which reconciles seeming irreconcilables ? In verses 49 51 Jesus speaks about the rejection of this generation. But Paul makes clear see ) 7 1 -1 9 0 “tw://bible.?id=45.11.25-45.11.36|AUTODETECT|” Rom. 11:25 36) 1 1 -1 9 0 “tw://bible.?id=42.11.49-42.11.51|AUTODETECT|” that the very rejection of carnal Israel, by means of several steps, which he enumerates, would result in the salvation of all God s true people. When that apostle meditates upon this he exclaims, O the depth of the riches both of the wisdom and the knowledge of God! There is that word wisdom again. It is true that in our present passage 7 1 -1 9 0 “tw://bible.?id=42.11.49-42.11.51|AUTODETECT|” Luke 11:49 51) 1 1 -1 9 0 0 ) that end result is not mentioned. However, an important link in the chain of causes is definitely in view here, namely, the rejection of carnal Israel .) 1 1 2 8 0 0 c. I will send them prophets and apostles. Matthew writes prophets and wise men and scribes. This shows that the designations here used do not indicate separate groups of people. They simply view God s emissaries from different angles. God s ambassadors are prophets because they are God s mouthpieces who convey his message to the people. They are apostles because they are officially sent and commissioned.) 1 1 2 8 0 “tw://bible.?id=40.5.12|AUTODETECT|” d. Some of them they will kill (and others) they will persecute. It is remarkable how literally this prophecy was fulfilled. For the Old Testament prophets see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” Matt. 5:12) 1 1 -1 9 0 “tw://bible.?id=44.12.1|AUTODETECT|” . And as to the New Testament prophets and apostles, think of what happened to James, the brother of John 7 1 -1 9 0 “tw://bible.?id=44.12.1|AUTODETECT|” Acts 12:1) 1 1 -1 9 0 “tw://bible.?id=44.12.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.12.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=43.21.18|AUTODETECT|” ), and to Peter 7 1 -1 9 0 “tw://bible.?id=43.21.18|AUTODETECT|” John 21:18) 1 1 -1 9 0 “tw://bible.?id=43.21.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.21.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” ). Both were killed. Jesus, the greatest Prophet of all, was crucified. John was persecuted 7 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” Rev. 1:9) 1 1 -1 9 0 “tw://bible.?id=44.13.45|AUTODETECT|” ). Paul and his helpers met with fierce opposition in Pisidian Antioch 7 1 -1 9 0 “tw://bible.?id=44.13.45|AUTODETECT|” Acts 13:45) 1 1 -1 9 0 “tw://bible.?id=44.13.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.50|AUTODETECT|” 50) 1 1 -1 9 0 0 ), Iconium (14:2), Lystra (14:19), Thessalonica (17:5), Berea (17:13), Corinth (18:12; 20:3), Jerusalem (21:27; 23:12), and Caesarea (24:1 9).) 1 1 2 8 0 0 e. & so that the blood of all the prophets & may be exacted from this generation.) 1 1 2 8 0 “tw://bible.?id=20.29.1|AUTODETECT|” The question is asked, But was it fair to punish the Jews of Christ s time for the blood that had been unrighteously shed since the founding of the world ? The biblical answer is that responsibility increases with the years. Every new generation that fails to take to heart the lessons of the preceding generation is adding to its own guilt and therefore also to the severity of its punishment. This is clear, for example, from such passages as ) 7 1 -1 9 0 “tw://bible.?id=20.29.1|AUTODETECT|” Prov. 29:1) 1 1 -1 9 0 “tw://bible.?id=24.7.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.7.16|AUTODETECT|” Jer. 7:16) 1 1 -1 9 0 “tw://bible.?id=26.14.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.14.14|AUTODETECT|” Ezek. 14:14) 1 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” Luke 13:34) 1 1 -1 9 0 “tw://bible.?id=27.5.22|AUTODETECT|” . And see especially ) 7 1 -1 9 0 “tw://bible.?id=27.5.22|AUTODETECT|” Dan. 5:22) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 f.& from the blood of Abel to the blood of Zechariah & it will indeed be exacted from this generation.) 1 1 2 8 0 “tw://bible.?id=1.4.8|AUTODETECT|” The reference is to Abel killed by his brother Cain 7 1 -1 9 0 “tw://bible.?id=1.4.8|AUTODETECT|” Gen. 4:8) 1 1 -1 9 0 “tw://bible.?id=14.24.20-14.24.22|AUTODETECT|” ); and to Zechariah, whose courageous testimony and cruel death are recorded in ) 7 1 -1 9 0 “tw://bible.?id=14.24.20-14.24.22|AUTODETECT|” II Chron. 24:20 22) 1 1 -1 9 0 0 . The reason why Jesus says from Abel to Zechariah is that according to the arrangement of the books in the Hebrew Bible Genesis comes first; Chronicles last.) 1 1 2 8 0 “tw://bible.?id=40.23.35|AUTODETECT|” Note also that ) 7 1 -1 9 0 “tw://bible.?id=40.23.35|AUTODETECT|” Matt. 23:35) 1 1 -1 9 0 “tw://bible.?id=1.4.6|AUTODETECT|” calls Abel righteous. That made the deed of Cain all the more terrible. Think also of the manner in which Cain had been admonished earnestly and tenderly 7 1 -1 9 0 “tw://bible.?id=1.4.6|AUTODETECT|” Gen. 4:6) 1 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” 7) 1 1 -1 9 0 0 ). Nevertheless he went ahead and murdered his brother.) 1 2 2 8 0 0 And consider the kindness that had been bestowed on Joash by Jehoiada, the father of Zechariah. In spite of this it was at the command of Joash that Zechariah, God s true and faithful servant, had been murdered. Moreover, this deed of cruelty had been committed in the immediate vicinity of the sanctuary!) Between Abel and Zechariah ever so many other righteous men had been murdered in cold blood. And even while Jesus was saying this, Israel, by and large, had not repented. In fact, as is clear from 11:53, 54, while Jesus was saying these things the hearts of the scribes and the Pharisees were filled with wrath, vengeance, murder, the murder of the very One who was addressing them!) 1 1 2 8 0 “tw://bible.?id=42.22.22|AUTODETECT|” Looking again at this entire passage (verses 49 51), one can hardly fail to be impressed by the marvelous manner in which the divine decree and human responsibility are intertwined here, each receiving its due. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” Luke 22:22) 1 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” Acts 2:23) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 52. Woe to you law-experts, because you have taken away the key to knowledge. You yourselves did not enter, and you hindered those who were entering. Such wickedness!) 1 1 2 8 0 “tw://bible.?id=40.15.3|AUTODETECT|” Think of it: the very men who are supposed to unlock the Scripture is not that the essence of their profession? are locking it! They are burying the law of God under a load of man-made traditions. See ) 7 1 -1 9 0 “tw://bible.?id=40.15.3|AUTODETECT|” Matt. 15:3) 1 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=40.3.2|AUTODETECT|” . For salvation by trust in God, hence in Jesus Christ whom he sent, they have substituted salvation by obedience to countless man-made regulations and hairsplitting stipulations. For the real key to the true knowledge of God as revealed in Scripture, hence also to the palace of salvation, see such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.3.2|AUTODETECT|” Matt. 3:2) 1 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” 4:17) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” 11:28 30) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” Rom. 3:24) 1 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” ; then also ) 7 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” Matt. 23:23) 1 1 -1 9 0 “tw://bible.?id=42.10.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.27|AUTODETECT|” Luke 10:27) 1 1 -1 9 0 “tw://bible.?id=42.11.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.42|AUTODETECT|” 11:42) 1 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” I Cor. 10:31) 1 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” . But these men have substituted work-righteousness for salvation by grace through faith. By this method they are shutting out themselves and those who might otherwise have entered. See also ) 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 “tw://bible.?id=28.4.6|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=28.4.6|AUTODETECT|” Hos. 4:6) 1 1 -1 9 0 0 . Woe to them!) 1 9 2 8 0 0 53, 54. When he left there, the scribes and the Pharisees began to be violently enraged against him, and to ply him with questions, plotting, as if in ambush, to catch him with respect to something (that might fall) from his lips.) It is clear that the Master s earnest warnings did not have the desired effect. The Pharisees and scribes note this synonym for law-experts begin a bitter campaign against Jesus. Being violently enraged against him, they ply him with questions, hoping by this method to draw out of him some unguarded utterance, an indiscreet statement, which they would then be able to use in framing a charge against him.) So intense is their hatred, so vicious their attack, that they are, as it were, lying in ambush in order to catch him. They are trying to hunt him down, as if he were a wild beast. Their curiosity about him has turned into deadly aversion.��394��) ) Practical Lessons Derived from 11:37 54) Verse 40) You fools.

Whether, as English equivalent, we prefer You fools or You foolish ones, either way, would a modern audience approve of being addressed in this manner? We should remember, however, that Christ s all-seeing eyes were able to do what today s ministers cannot do. Those eyes were able to penetrate to the very depths of human hearts. Accordingly, the passage cannot mean that any clergyman now has the right to call the members of his congregation fools. ) On the other hand, it is also true that there are times when a faithful minister will have to use language that is not exactly complimentary. The result? The following summarizes what actually happened in the case of a pastor who was bidding farewell to his congregation.

A certain lady shook his hand very firmly and, with tear-filled eyes, remarked, No minister has ever hurt me as much as you did. Thanks be to God. I needed it! ) Verse 41) 1 1 2 8 0 “tw://bible.?id=40.25.34-40.25.46|AUTODETECT|” But put your inner self into the business of helping the poor. No one has a right to say that Jesus neglected the social side of the gospel. See also such passages as 12:33; 14:12 14; 18:22; and ) 7 1 -1 9 0 “tw://bible.?id=40.25.34-40.25.46|AUTODETECT|” Matt. 25:34 46) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Verse 42) 1 1 2 8 0 “tw://bible.?id=19.139.23|AUTODETECT|” You tithe mint, rue, etc. Is it possible that rigid insistence on such trivial matters was a cover for inner insecurity? Should not every Christian make the words of ) 7 1 -1 9 0 “tw://bible.?id=19.139.23|AUTODETECT|” Ps. 139:23) 1 1 -1 9 0 “tw://bible.?id=19.139.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.139.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ( Search me, O God, etc.) his own, frequently making use of them in prayer?) 1 1 2 8 0 0 Verse 53) 1 1 2 8 0 “tw://bible.?id=42.18.9|AUTODETECT|” The scribes and the Pharisees began to be violently enraged against him. Why? For the answer see ) 7 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|” Luke 18:9) 1 1 -1 9 0 “tw://bible.?id=42.18.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=42.18.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.12|AUTODETECT|” 12) 1 1 -1 9 0 0 . Jesus had exposed the depths of their sinful nature. When that happens, hearers frequently divide into two groups: (a) some would like to stone the minister; (b) others, by God s grace, cry out, O God, be merciful to me, the sinner. ) 1 5 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 11:37 54) Verse 37) In connection with �� translators vary between While he was speaking and When he was finished speaking. Grammatically either is possible. Use of the aor. infinitive does not rule out While he was speaking. Nevertheless, is it not more natural to suppose that the Pharisee would delay his invitation until Jesus was through speaking? Good, too, is Jesus had been speaking, when & (Beck).) ��, third per. s. aor. subjunct. (after E��) of ��, to have a meal, to eat. Originally the �� was a light meal, probably breakfast; later, a more substantial meal, perhaps luncheon. See M. M., p. 77, on ��. See also below, on 14:12.) 1 1 2 8 0 “tw://bible.?id=40.15.35|AUTODETECT|” ��, third per. s. 2nd aor. indicat. act. of ��, to fall backward, to recline for a meal. To a certain extent ��, ��, and �� are synonyms. In the sense already indicated, Luke also uses �� in 14:10; 17:7; 22:14. And see ) 7 1 -1 9 0 “tw://bible.?id=40.15.35|AUTODETECT|” Matt. 15:35) 1 1 -1 9 0 “tw://bible.?id=41.6.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.40|AUTODETECT|” Mark 6:40) 1 1 -1 9 0 “tw://bible.?id=41.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 “tw://bible.?id=40.8.11|AUTODETECT|” . John also uses this verb (6:10; 13:12, but in 13:25; 21:20 in the sense of to lean back on Jesus breast). In addition Luke uses ��, but not always in the same sense. See 2:7; 12:37; 13:29. For this verb see also ) 7 1 -1 9 0 “tw://bible.?id=40.8.11|AUTODETECT|” Matt. 8:11) 1 1 -1 9 0 “tw://bible.?id=40.14.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.19|AUTODETECT|” 14:19) 1 1 -1 9 0 “tw://bible.?id=41.6.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.39|AUTODETECT|” Mark 6:39) 1 1 -1 9 0 0 . Luke alone uses �� (7:36; 9:14, 15; 14:8; 24:30). For the exact shade of meaning the context should be examined in each individual case.) 1 3 2 8 0 0 Verse 38) ��, third per. s. aor. indicat. pass. of ��; here: to wash ceremonially. The verb refers here to Jewish ritual washing.) Verse 39) 1 1 2 8 0 “tw://bible.?id=40.14.8|AUTODETECT|” ��, gen. s. of ��, plate, platter, dish. See also ) 7 1 -1 9 0 “tw://bible.?id=40.14.8|AUTODETECT|” Matt. 14:8) 1 1 -1 9 0 “tw://bible.?id=40.14.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.14.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=41.6.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.25|AUTODETECT|” Mark 6:25) 1 1 -1 9 0 “tw://bible.?id=41.6.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.6.28|AUTODETECT|” 28) 1 1 -1 9 0 0 . Cf. pine.) 1 8 2 8 0 0 ��, gen. s. of ��, extortion. Note ��, to rob, plunder. Cf. harpy, rapacious.) Verse 41) �p ��, acc. pl. neut. pres. participle of ��, to be within; hence, what is within; probably the inner self. ��, acc. s. of ��, almsgiving, the business of showing mercy to the poor. Cf. ��, mercy. Note also eleemosynary (philanthropic).) Verse 42) �� (�� plus ��), sec. per. pl. pres. indicat. act. of ��, to tithe.) !�� (=!��; plus @��: pleasant smelling), mint.) ��, rue.) �� (cf. ��, to dig; e.g., a garden), garden herb.) 1 1 2 8 0 “tw://bible.?id=58.12.12|AUTODETECT|” �� 2nd aor. infinitive of ��, to leave undone, neglect, let go, drop, droop; cf. ) 7 1 -1 9 0 “tw://bible.?id=58.12.12|AUTODETECT|” Heb. 12:12) 1 1 -1 9 0 0 drooping hands. ) 1 6 2 8 0 0 Verse 43) ��, acc. s. of ��, elsewhere pl., chief seat.) ��;, acc. pl. of ��, greeting; here: formal salutation.) Verse 44) �� (lit. not clear), unmarked; here pl. ��, as modifying pl. noun, ��, graves.) Verve 45) 1 1 2 8 0 “tw://bible.?id=40.22.6|AUTODETECT|” Q��, sec. per. s. pres. indicat. act. of Q��, to scoff at, insult, abuse. In the New Testament this verb occurs in the following passages: ) 7 1 -1 9 0 “tw://bible.?id=40.22.6|AUTODETECT|” Matt. 22:6) 1 1 -1 9 0 “tw://bible.?id=42.11.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.45|AUTODETECT|” Luke 11:45) 1 1 -1 9 0 “tw://bible.?id=42.18.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.32|AUTODETECT|” 18:32) 1 1 -1 9 0 “tw://bible.?id=44.14.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.5|AUTODETECT|” Acts. 14:5) 1 1 -1 9 0 “tw://bible.?id=52.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.2|AUTODETECT|” I Thess. 2:2) 1 1 -1 9 0 “tw://bible.?id=47.12.10|AUTODETECT|” . Cf. cognate noun U��, arrogance, insolence, outrage , but in the New Testament U�� is insult 7 1 -1 9 0 “tw://bible.?id=47.12.10|AUTODETECT|” II Cor. 12:10) 1 1 -1 9 0 “tw://bible.?id=44.27.10|AUTODETECT|” ), and loss, damage 7 1 -1 9 0 “tw://bible.?id=44.27.10|AUTODETECT|” Acts 27:10) 1 1 -1 9 0 “tw://bible.?id=45.1.30|AUTODETECT|” ). It is not difficult to conceive of such loss as being the result of the arrogance of the elements of nature, such as a violent storm. A person described as a Q�� is a wanton aggressor, bully, or tyrant 7 1 -1 9 0 “tw://bible.?id=45.1.30|AUTODETECT|” Rom. 1:30) 1 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” I Tim. 1:13) 1 1 -1 9 0 0 ). The meaning of basic Q�� in both verb and noun is easily grasped: overbearing people act uppishly.) 1 7 2 8 0 0 Verse 46) Note the cognate accusative, which, in order to preserve the flavor of the original, is preserved in the translation, you burden the people with burdens.& ) �� (= ��, hard, plus ��, to bear; hence), unbearable, hard to bear; here acc. pl. neut. ��, modifying ��, burdens.) ��, sec. per. pl. pres. indicat. act. of ��, to touch .) Verse 47) The possibility must be granted that �� has here the meaning memorial tombs or monuments. See also N.T.C. on Mark, p. 671, footnote 836.) Verse 48) 1 1 2 8 0 “tw://bible.?id=44.8.1|AUTODETECT|” �� (= ��, with; �V, well; and ��, from ��, to think; hence), to think well of in agreement with; that is, to approve. The form of �� that is used here is sec. per. pl. pres. indicat. active. See also ) 7 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” Acts 8:1) 1 1 -1 9 0 “tw://bible.?id=44.22.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.20|AUTODETECT|” 22:20) 1 1 -1 9 0 “tw://bible.?id=45.1.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.32|AUTODETECT|” Rom. 1:32) 1 1 -1 9 0 “tw://bible.?id=46.7.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.12|AUTODETECT|” I Cor. 7:12) 1 1 -1 9 0 “tw://bible.?id=46.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.7.13|AUTODETECT|” 13) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Verses 50, 51) 1 1 2 8 0 “tw://bible.?id=44.15.17|AUTODETECT|” �� (verse 50), third per. s. aor. subjunct. pass. (after 4��); and ��, (verse 51), third per. s. fut. indicat. pass., are forms of ��, to seek intently or earnestly, to search after 7 1 -1 9 0 “tw://bible.?id=44.15.17|AUTODETECT|” Acts 15:17) 1 1 -1 9 0 “tw://bible.?id=45.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.11|AUTODETECT|” Rom. 3:11) 1 1 -1 9 0 “tw://bible.?id=58.11.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.6|AUTODETECT|” Heb. 11:6) 1 1 -1 9 0 “tw://bible.?id=58.12.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.17|AUTODETECT|” 12:17) 1 1 -1 9 0 “tw://bible.?id=60.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.10|AUTODETECT|” I Peter 1:10) 1 1 -1 9 0 “tw://bible.?id=42.11.50|AUTODETECT|” ); but here in ) 7 1 -1 9 0 “tw://bible.?id=42.11.50|AUTODETECT|” Luke 11:50) 1 1 -1 9 0 “tw://bible.?id=42.11.51|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.11.51|AUTODETECT|” 51) 1 1 -1 9 0 0 , to exact, require.) 1 2 2 8 0 0 ��, perf. pass. participle of �� (related to ��), to pour out, shed. See the note on 5:37 on page 313; cf. �� (10:34).) Verse 53) 1 1 2 8 0 “tw://bible.?id=40.8.6|AUTODETECT|” ��, adv., in the New Testament used only here and in ) 7 1 -1 9 0 “tw://bible.?id=40.8.6|AUTODETECT|” Matt. 8:6) 1 1 -1 9 0 0 , terribly, vehemently, violently; cf. dinosaur (terrible reptile).) 1 1 2 8 0 “tw://bible.?id=41.6.19|AUTODETECT|” �� (pres. infinitive after $��), to be enraged; cf. English to have it in (for someone). See also ) 7 1 -1 9 0 “tw://bible.?id=41.6.19|AUTODETECT|” Mark 6:19) 1 1 -1 9 0 0 . Whether in this particular instance the verb $�� should be left untranslated is hard to determine.) 1 44 2 8 0 0 The meaning of ��, another pres. infinitive, from ��, is not entirely certain, but the context seems to justify the rendering to ply [or besiege] with questions. They continued thus to assail Jesus.) Verse 54) ��, nom. pl. masc. pres. participle of ��, to lie in ambush. An �� (�, in, plus ��, sitting) is a sitting in, an ambush or lying in wait.) ��, aor. infinitive of ��, to hunt, catch. Cf. ��, wild beast; ��, hunting.) Summary of Chapter 11) See p. 533.) ) ) ) ) 377 Or: to my home.) 378 Or: for friendship s sake.) 379 According to another reading: it is opened.) N.T.C. W. Hendriksen, New Testament Commentary) 380 See R.

E. Brown, New Testament Essays, Milwaukee, 1965, p. 253; W. J. Harrington, op. cit., pp. 156 162. Though I disagree with these authors on this point, I hasten to add that their books contain much excellent material. By all means read them.) N.E.B.

New English Bible) N.I.V. New International Version of The New Testament) A.V. Authorized Version (King James)) A.R.V. American Standard Revised Version) R.S.V. Revised Standard Version) 381 Or: Shamelessness.) 382 Notes on Greek words, phrases, and constructions in 11:1 13 begin on page 615.) 383 Literally: & a demon, and it was mute.) 384) Helpful literature on the relation between Jews and Christians during the early centuries a.d. is represented by the following books and articles:) Dalman, G., Christentum und Judentum, Leipsic, 1898; English tr. Christianity and Judaism, Oxford, 1901.) Eusebius, The Ecclesiastical History (Loeb Classical Library), London, 1953.) Finkelstein, L., The Jews, Their History, Culture, and Religion, New York, 1949.) Hertzberg, A. (editor), Judaism, New York, 1962.) Justin Martyr, Dialogue with Trypho, especially chapters 9, 16, 32, 69, 117.

This work as also the works of the other fathers has been published in several sets, e.g., in The Ante-Nicene Fathers, Grand Rapids, various dates; The Fathers of The Church, New York, various dates, etc.) Lachs, S. T., Rabbi Abbahu and the Minim, JQR 60 (1969 1970), esp. p. 198.) Mishna, The, Engl. tr. by H. Danby, London, 1933.) Montefiore, C. F., Rabbinic Literature and Gospel Teaching, New York, 1970.) Moore, G. F., Judaism in the First Five Centuries of the Christian Era, Cambridge, 1927 1930.) Mulder, H., De Minim, Kampen, 1971.) & & ., Geschiedenis van de Palestijnse Kerk, Kampen, no date.) Origen, Against Celsus, in The Ante-Nicene Fathers, etc.) Pick, B., The Talmud, What It Is, New York, 1887.) Sch�rer, E., Geschichte des j�dischen Volkes im Zeitalter Jesu Christi, Leipzig, 1886 1890. Engl. tr.: A History of the Jewish People in the Time of Jesus Christ, Edinburgh, 1890, 1891.) Strack, H.

L., Jesus, die H�retiker und die Christen nach den �ltesten j�dischen Angaben, Munich, 1910.) S.BK., for title see The List of Abbreviations, p. xi.) Talmud, The Babylonian, Engl. tr. Boston, 1918; esp. Sanhedrin 43a (Baraitha).) Walker, T., Jewish Views of Jesus, New York, 1951.) 385 Or: brings along.) 1 1 2 8 0 “tw://bible.?id=42.11.29|AUTODETECT|” 386 The slight difference between Matthew s and Luke s version of this saying do not touch the essence. Luke, as often, abbreviates. Thus, in addition to swept clean and put in order Matthew has the word unoccupied; to fetches or brings back Matthew adds with it ; and Matthew s final sentence, So it shall also be with this generation, is lacking in Luke; but see ) 7 1 -1 9 0 “tw://bible.?id=42.11.29|AUTODETECT|” Luke 11:29) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=38.3.8|AUTODETECT|” 387 The idea here set forth, namely, that Jesus himself is the sign is also defended by S. F. H. J. Berkelbach van Der Sprenkel in his book Het Evangelie van Lukas, S-Gravenhage (The Hague), 1964, p. 212. Worthy of study is also ) 7 1 -1 9 0 “tw://bible.?id=38.3.8|AUTODETECT|” Zech. 3:8) 1 1 -1 9 0 0 , Men that are a sign (A.R.V.).) 1 8 2 8 0 0 388 Or: person.) 389 Notes on Greek words, phrases, and constructions in 11:14 36 begin on page 633.) 390 Or: memorial tombs (or: monuments) for the prophets.) 391 Or: required. So also in verse 51.) 392 See The Mishna: Yadaim 1:1 ff.) 393 I cannot accept the interpretation, favored by some, according to which the meaning is this: the law-experts were unwilling to adjust the burdens they had placed on other people s shoulders. The very prominent and forward position of �P��, stressing the contrast between burdened men, on the one hand, and the law-experts themselves, on the other, favors the interpretation given above. The expression You yourselves do not even touch these burdens with one of your fingers does not necessarily mean in order to adjust them. It can mean in order to carry them yourselves. ) 394 Notes on Greek words, phrases, and constructions in 11:37 54 begin on page 645.) M. M. The Vocabulary of the Greek New Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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