Luke 11:20-54

11:20 But if I cast out demons by the finger ¹  of God, then the kingdom of God ²  has already overtaken ³  you. 11:21 When a strong man, ⁴  fully armed, guards his own palace, ⁵  his possessions are safe. ⁶  11:22 But ⁷  when a stronger man ⁸  attacks ⁹  and conquers him, he takes away the first man’s ¹⁰  armor on which the man relied ¹¹  and divides up ¹²  his plunder. ¹³  11:23 Whoever is not with me is against me, ¹⁴  and whoever does not gather with me scatters. ¹⁵ 

Response to Jesus’ Work

11:24 “When an unclean spirit ¹⁶  goes out of a person, ¹⁷  it passes through waterless places ¹⁸  looking for rest but ¹⁹  not finding any. Then ²⁰  it says, ‘I will return to the home I left.’ ²¹  11:25 When it returns, ²²  it finds the house ²³  swept clean and put in order. ²⁴  11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ²⁵  the last state of that person ²⁶  is worse than the first.” ²⁷ 

11:27 As ²⁸  he said these things, a woman in the crowd spoke out ²⁹  to him, “Blessed is the womb ³⁰  that bore you and the breasts at which you nursed!” ³¹  11:28 But he replied, ³²  “Blessed rather are those who hear the word of God and obey ³³  it!”

The Sign of Jonah

11:29 As ³⁴  the crowds were increasing, Jesus ³⁵  began to say, “This generation is a wicked generation; it looks for a sign, ³⁶  but no sign will be given to it except the sign of Jonah. ³⁷  11:30 For just as Jonah became a sign to the people of Nineveh, ³⁸  so the Son of Man will be a sign ³⁹  to this generation. ⁴⁰  11:31 The queen of the South ⁴¹  will rise up at the judgment ⁴²  with the people ⁴³  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁴⁴  something greater ⁴⁵  than Solomon is here! 11:32 The people ⁴⁶  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ⁴⁷  – and now, ⁴⁸  something greater than Jonah is here!

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ⁴⁹  or under a basket, ⁵⁰  but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, ⁵¹  your whole body is full of light, but when it is diseased, ⁵²  your body is full of darkness. 11:35 Therefore see to it ⁵³  that the light in you ⁵⁴  is not darkness. 11:36 If ⁵⁵  then ⁵⁶  your whole body is full of light, with no part in the dark, ⁵⁷  it will be as full of light as when the light of a lamp shines on you.” ⁵⁸ 

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ⁵⁹  a Pharisee ⁶⁰  invited Jesus ⁶¹  to have a meal with him, so he went in and took his place at the table. ⁶²  11:38 The ⁶³  Pharisee was astonished when he saw that Jesus ⁶⁴  did not first wash his hands ⁶⁵  before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean ⁶⁶  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁶⁷  11:40 You fools! ⁶⁸  Didn’t the one who made the outside make the inside as well? ⁶⁹  11:41 But give from your heart to those in need, ⁷⁰  and ⁷¹  then everything will be clean for you. ⁷² 

11:42 “But woe to you Pharisees! ⁷³  You give a tenth ⁷⁴  of your mint, ⁷⁵  rue, ⁷⁶  and every herb, yet you neglect justice ⁷⁷  and love for God! But you should have done these things without neglecting the others. ⁷⁸  11:43 Woe to you Pharisees! You love the best seats ⁷⁹  in the synagogues ⁸⁰  and elaborate greetings ⁸¹  in the marketplaces! 11:44 Woe to you! ⁸²  You are like unmarked graves, and people ⁸³  walk over them without realizing it!” ⁸⁴ 

11:45 One of the experts in religious law ⁸⁵  answered him, “Teacher, when you say these things you insult ⁸⁶  us too.” 11:46 But Jesus ⁸⁷  replied, ⁸⁸  “Woe to you experts in religious law as well! ⁸⁹  You load people ⁹⁰  down with burdens difficult to bear, yet you yourselves refuse to touch ⁹¹  the burdens with even one of your fingers! 11:47 Woe to you! You build ⁹²  the tombs of the prophets whom your ancestors ⁹³  killed. 11:48 So you testify that you approve of ⁹⁴  the deeds of your ancestors, ⁹⁵  because they killed the prophets ⁹⁶  and you build their ⁹⁷  tombs! ⁹⁸  11:49 For this reason also the wisdom ⁹⁹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable ¹⁰⁰  for the blood of all the prophets that has been shed since the beginning ¹⁰¹  of the world, ¹⁰²  11:51 from the blood of Abel ¹⁰³  to the blood of Zechariah, ¹⁰⁴  who was killed ¹⁰⁵  between the altar and the sanctuary. ¹⁰⁶  Yes, I tell you, it will be charged against ¹⁰⁷  this generation. 11:52 Woe to you experts in religious law! You have taken away ¹⁰⁸  the key to knowledge! You did not go in yourselves, and you hindered ¹⁰⁹  those who were going in.”

11:53 When he went out from there, the experts in the law ¹¹⁰  and the Pharisees began to oppose him bitterly, ¹¹¹  and to ask him hostile questions ¹¹²  about many things, 11:54 plotting against ¹¹³  him, to catch ¹¹⁴  him in something he might say.

[11:20]  ¹ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[11:20]  ³ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:21]  ⁴ tn The referent of the expression “a strong man” is Satan.

[11:21]  ⁵ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ⁶ tn Grk “his goods are in peace.”

[11:22]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ⁸ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ⁹ tn Grk “stronger man than he attacks.”

[11:22]  ¹⁰ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ¹¹ tn Grk “on which he relied.”

[11:22]  ¹² tn Or “and distributes.”

[11:22]  ¹³ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[11:23]  ¹⁴ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ¹⁵ sn For the image of scattering, see Pss. Sol. 17:18.

[11:24]  ¹⁶ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ¹⁷ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ¹⁸ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ²⁰ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ²¹ tn Grk “I will return to my house from which I came.”

[11:25]  ²² tn Grk “comes.”

[11:25]  ²³ tn The words “the house” are not in Greek but are implied.

[11:25]  ²⁴ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[11:26]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ²⁶ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ²⁷ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[11:27]  ²⁸ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

[11:27]  ²⁹ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ³⁰ tn For this term see L&N 8.69.

[11:27]  ³¹ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:28]  ³² tn Grk “said.”

[11:28]  ³³ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[11:29]  ³⁴ tn Here δέ (de) has not been translated.

[11:29]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ³⁶ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ³⁷ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[11:30]  ³⁸ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ³⁹ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ⁴⁰ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[11:31]  ⁴¹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ⁴² sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ⁴³ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ⁴⁴ tn Grk “behold.”

[11:31]  ⁴⁵ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[11:32]  ⁴⁶ tn See the note on the word “people” in v. 31.

[11:32]  ⁴⁷ tn Grk “at the preaching of Jonah.”

[11:32]  ⁴⁸ tn Grk “behold.”

[11:33]  ⁴⁹ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ⁵⁰ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[11:34]  ⁵¹ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ⁵² tn Or “when it is sick” (L&N 23.149).

[11:35]  ⁵³ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

[11:35]  ⁵⁴ sn Here you is a singular pronoun, individualizing the application.

[11:36]  ⁵⁵ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ⁵⁶ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ⁵⁷ tn Grk “not having any part dark.”

[11:36]  ⁵⁸ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:37]  ⁵⁹ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ⁶⁰ sn See the note on Pharisees in 5:17.

[11:37]  ⁶¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁶² tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[11:38]  ⁶³ tn Here δέ (de) has not been translated.

[11:38]  ⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁶⁵ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:39]  ⁶⁶ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ⁶⁷ tn Or “and evil.”

[11:40]  ⁶⁸ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ⁶⁹ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[11:41]  ⁷⁰ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ⁷¹ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ⁷² sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[11:42]  ⁷³ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ⁷⁴ tn Or “you tithe mint.”

[11:42]  ⁷⁵ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ⁷⁶ tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:42]  ⁷⁷ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ⁷⁸ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:43]  ⁷⁹ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ⁸⁰ sn See the note on synagogues in 4:15.

[11:43]  ⁸¹ tn Grk “and the greetings.”

[11:44]  ⁸² tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ⁸³ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ⁸⁴ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[11:45]  ⁸⁵ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁸⁶ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:46]  ⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ⁸⁸ tn Grk “said.”

[11:46]  ⁸⁹ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ⁹⁰ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ⁹¹ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:47]  ⁹² sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ⁹³ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁹⁴ tn Grk “you are witnesses and approve of.”

[11:48]  ⁹⁵ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁹⁶ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ⁹⁷ tn “Their,” i.e., the prophets.

[11:48]  ⁹⁸ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:49]  ⁹⁹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50]  ¹⁰⁰ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ¹⁰¹ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ¹⁰² tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51]  ¹⁰³ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ¹⁰⁴ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ¹⁰⁵ tn Or “who perished.”

[11:51]  ¹⁰⁶ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ¹⁰⁷ tn Or “required from.”

[11:52]  ¹⁰⁸ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ¹⁰⁹ tn Or “you tried to prevent.”

[11:53]  ¹¹⁰ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ¹¹¹ tn Or “terribly.”

[11:53]  ¹¹² tn For this term see L&N 33.183.

[11:54]  ¹¹³ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ¹¹⁴ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.