CHAPTER 11
One day Jesus was praying in a certain place. When he finished, one of his disciples said to him, “Lord, teach us to pray, just as John taught his disciples.” Luke 11:1
This passage is usually called “The Lord’s Prayer,” but this is a poor name for it. When we examine the prayer carefully, we will note that the disciples asked for a prayer that they could pray, much like the prayer that John taught his disciples to pray. Thus, the prayer should probably be called “The Disciple’s Prayer.” This was obviously a community prayer that could be prayed by all, and this was the only time such a request was made.1
No doubt, the disciples had carefully observed that Jesus prayed often. He prayed at his baptism (3:21) and in his wilderness temptation (5:16). He prayed before he appointed the apostles. In fact, he prayed all night on that occasion (6:12). He was praying when the transfiguration took place (9:28f.).2 We can only say that if Jesus the perfect Son of God needed to pray, we can be sure that we need to do the same.3
A longer form of this prayer is found in Matthew 6:9-15. We are much more familiar with this form of the prayer. A short snippet of the prayer is also found in Mark 11:25. We might ask, “Why the different forms of the prayer?” This prayer like many of Jesus’ teachings was probably repeated on several occasions,4 because good teachers do repeat their materials. There can be little doubt that Luke presented the shorter form of the prayer and that it was not some editorial arrangement.5 This very short prayer reminds us of Ecclesiastes 5:2: “Do not be quick with your mouth, do not be hasty in your heart to utter anything before God. God is in heaven and you are on earth, so let your words be few.”
“He said to them, ‘When you pray, say: “Father, hallowed be your name, your kingdom come”’” (11:2). Utley comments: “Jesus spoke Aramaic, which means that many of the places where ‘Father’ appears as the Greek Pater it may reflect the Aramaic Abba… This familial term ‘Daddy’ or ‘Papa’ reflects Jesus’ intimacy with the Father.” 6
This is an intimate prayer that is made exclusively to God and no one else. “…Lyndon Johnson’s press secretary, Bill Moyers, was saying grace at a staff lunch, and the president shouted, ‘Speak up, Bill! I can’t hear a thing!’ Moyers quietly replied. ‘I wasn’t addressing you, Mr. President.’” 7
We live in a time when the name of God is not hallowed but is often used in curses. Our task is to hallow or make holy God’s great name (cf. Ezek. 36:23). We can do this by praising and blessing the name of God at all times (Psa. 34:1-3), and by living lives that sanctify his name. Today, a name is simply a name, but in ancient times it was a lot more. Morris says of the name: “It summed up a person’s whole character, all that was known or revealed about him.” 8
Our task is to pray for God’s will to be done on earth and for his kingdom to come. The kingdom of God was the essence of all Jesus’ teaching. In a very real sense the kingdom began to come with Jesus but it awaits a final eschatological completion at the end of the age. We can enjoy the kingdom right now because the kingdom is already within us (17:21).9 The kingdom is that rule of God in the individual heart but it will expand to become the rule of God in all the earth. It is important that we do not forget to pray each day for this to be accomplished. Robert Law said, “Prayer is not getting man’s will done in heaven. It’s getting God’s will done on earth.” 10
“Give us each day our daily bread” (11:3). The Greek word (didōmi) used here means “to keep on giving.” 11 The “bread” (artos) mentioned in this verse probably includes all kinds of food.12 A person however can live on bread alone for long periods of time. Eventually other foods are needed. In our western society today “bread” has come to be the slang for “money.” In our complex societies there are many essentials besides bread.
Our loving Father has sworn to provide for believers today just as he provided for his people in the wilderness long ago (Exo. 16:4). Too often Christians get the idea that they have “earned” their bread. This verse makes clear that we never earned a loaf of bread in our whole lives. Bread is a miraculous gift of God. When we realize this fact, it will make us a lot more thankful for what we have and give us a lot more peace of mind.
“Forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation” (11:4). We need bread for the body and forgiveness for the soul. In some branches of Christianity there is the idea concerning sanctification that when it is attained a Christian will no longer sin. The Bible does not bear this out. Instead, it says plainly “If we claim to be without sin, we deceive ourselves and the truth is not in us” (1 Jn. 1:8). As long as we are in this flesh, there will be occasional sins, transgressions and debts. These need a continual forgiveness and that is provided in 1 John 1:9.
The problem with our society today is that we have tried to deny sin altogether. Nancy Pearcey says, “If you speak about guilt they think you’re talking about a psychological problem that requires therapy, not about true moral guilt that requires forgiveness.” 13 Our society is in grave need of forgiveness. Husbands need to forgive wives and wives need to forgive husbands. Children need to forgive parents and parents need to forgive children. John the Baptist had such a ministry of turning hearts toward forgiveness (1:17) and the Elijah of the end days will have a similar ministry (Mal. 4:6). We need it desperately today.
In Matthew’s version of this prayer (Matt. 6:9-15; cf. Mk. 11:25) we are told that if we do not forgive people of their sins God will not forgive us. That is a stern warning about our prayers that we dare not forget. When we forgive others God will forgive us. It is just that simple. If we do not forgive, neither will God forgive us.
We are also told to pray, “lead us not into temptation” or testing. Keener says, “…Parallels with ancient Jewish prayers suggest that ‘Lead us not into testing’ means ‘Let us not sin when we are tested’ – rather than ‘Let us not be tested…’” 14 Matthew 6:18 adds, “…but deliver us from the evil one.” This seems to be the most popular translation. Other translations read “deliver us from evil” (NAS, ESV, RSV).
James in speaking about this subject says: “When tempted, no one should say, ‘God is tempting me.’ For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed” (Jas. 1:13-14). God can allow us to enter into a time of testing. However, that testing is not unto destruction but unto proving. It must be noted that God can and often does allow his people to suffer the consequences of wrong choices.
The closing doxology that is often prayed, “For thine is the kingdom and the power…etc.” is missing here and in Matthew’s edition. It is also missing in the best and most ancient copies of scripture.15 While this ending is beautiful and soothing we can be sure that it was not a part of the Lord’s original prayer.
A FRIEND AT MIDNIGHT
Then Jesus said to them, “Suppose you have a friend, and you go to him at midnight and say, ‘Friend, lend me three loaves of bread; a friend of mine on a journey has come to me, and I have no food to offer him.’” Luke 11:5-6
It is almost impossible to understand this parable in our modern and postmodern setting. In our situation we would simply hop into our car, dash off to the nearest 24 hour market and stock up on bread and other essentials. In Bible times life was much more difficult. In rural areas and villages bread was baked in the mornings at home and that was it for the day. Apparently the man in this story had used up his daily supply of baked goods. Even in the ancient cities the bakeries and other stores would close at dark.
In the extreme heat of the summer a traveling person might very well choose to journey in the cooler hours of the day. Perhaps the trip ran longer than expected, since midnight was a generally unreasonable hour to arrive.16 Night travelers also had to be on alert because of the prevalence of bandits.
Midnight would also be a very strange and unkind hour to approach a friend and neighbor about borrowing bread. There were no electric lights in those days and artificial lighting was dim and ineffective. When it got dark people normally went to bed just like their chickens and animals did. By midnight the household would be deep in slumber.
“And suppose the one inside answers, ‘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’” (11:7). It is important for us to get the whole picture here. In Bible times the houses were small, usually one room, and the families were large. The large families therefore slept together on the main floor, along with their servants.17 Privacy was virtually unknown in much of the ancient world.
The overriding principle in this account was the law of hospitality. People were required to help a traveler or stranger in time of need.18 The community could be damaged if they neglected to help a needy traveler. Keener says, “…the whole village would be humiliated by a bad report about their hospitality.” 19
Still, midnight was an ungodly hour for one to call, even upon a neighbor. We can only imagine the pandemonium that would ensue for the father to get up and raise the bar on the door, allowing access to the neighbor. Small children would wake up and begin crying. There would be moaning and confusion in the darkness. Some families even slept with animals in the house and these would be aroused. The night would be disrupted for the whole household. Still the persistent neighbor kept rapping on the door.
“I tell you, even though he will not get up and give you the bread because of friendship, yet because of your shameless audacity he will surely get up and give you as much as you need” (11:8). Bock sees the key to this verse is the Greek word anaideia. Other translations have importunity, persistence, and impudence but Bock says it has the two ideas of boldness and shamelessness. He says, “This kind of prayer has gall.” 20 Morris quips, “And where friendship cannot prevail, his importunity (lit. ‘shamelessness’) wins the day.” He says, “…if we do not want what we are asking for enough to be persistent, we do not want it very much.” 21
God is not like the grouchy neighbor. He is awake and alert to all our needs. He still desires that we be bold and persistent in our requests. We are not just a neighbor or even a friend, but we are his dear children. We are not attempting to change the Lord’s mind but rather “to get ourselves into the place where he can trust us with the answer.” 22
“So I say to you: Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened” (11:9-10). This is a precious passage of scripture! Everyone who asks will receive. Everyone who seeks will find, and everyone who knocks will have the door opened. Utley notes: “These are all present active imperatives which speak of habitual, lifestyle commands (cf. Deut. 4:29; Jer. 29:13). The asking, seeking and knocking are something we keep on doing. It is important that one balance human persistence with God’s responsive character.” 23
“Which of you fathers, if your son asks for a fish, will give him a snake instead? Or if he asks for an egg, will give him a scorpion? (11:11-12). Here is another precious promise! After we have been faithful to ask, seek and knock with all persistence, God will give us what we ask. He will give us something good and not something that will harm us. Pet explains, speaking of the one “…who thinks that he is receiving an edible eel from his father, and discovers it is a snake. He accepts what seems to be an egg, but it unwinds itself as a scorpion.” 24 Apparently there were some varieties of white scorpions that looked like an egg when they were curled up.25
This verse should bring great assurance for the honest believer who has prayed fervently and according to the Lord’s will. That believer will be blessed by the Lord’s answer. The Lord will not allow the believer to be harmed by the answer to his or her prayer. Therefore, the believer can relax in faith and wait on the Lord.
“If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!” (11:13). This is a standard Hebrew qal va-homer argument (“how much more’).26 It is an argument from the least to the greatest. If we humans in our ignorance, weakness and sin can give good gifts when our children ask us, then just think how much more our heavenly Father will give good gifts to us when we ask?
Luke in his work always emphasizes the Holy Spirit. In the passage of Matthew 7:11, the writer speaks of our receiving “good things” while Luke has us receiving the Holy Spirit. This again is one more precious promise in this chapter. If we but ask, the Lord will give more and more of the Holy Spirit to us. He will give us special spiritual gifts and will fill us to capacity and to overflowing with the Holy Spirit if we but ask him. Truly, there is no excuse for Christians to live spiritually depleted lives. We are even commanded to be filled with the Spirit (Eph. 5:18). This is something that must happen over and over, because we are all like leaky buckets. Morris says, “Luke is interested in the work of the Spirit and here he sees the gift of the Spirit as our highest good.” 27
THE JESUS AND BEELZEBUB CONTROVERSY
Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed. Luke 11:14
Driving out the demon of muteness was considered an impossible thing by the Jewish people. They felt that because a person could not speak that person would not be able to reveal the name of the demon inside.28 Thus, this was a very big miracle of Jesus. There is one thing we notice about the Jewish leaders. They never doubted that Jesus could work miracles. If they were to defeat him they had to come up with some other plan.
“But some of them said, ‘By Beelzebul, the prince of demons, he is driving out demons.’ Others tested him by asking for a sign from heaven” (11:15-16). Utley comments: “Beelzebul is an Old Testament fertility god (Ba’al). The manuscripts of the New Testament differ between the spelling of Beelzebub and Beelzebul (cf. Mark 3:22 and Matt. 10:25). This is probably due to the Jews’ attempt to make fun of idols by slightly changing their names. The term Zebub means ‘lord of dung.’ Zebul means ‘is exalted’ and later became a title in Judaism for the chief of demons…” 29
Other Jews demanded a great sign of some sort from Jesus. Paul would later sum up this failure of the Jews saying, “Jews demand signs and Greeks look for wisdom…” (1 Cor. 1:22). It was utterly unreasonable for the Jews to demand a sign on this occasion. The Lord had just given them an astounding sign by healing the mute man.30 Of course, if the Lord had caused the sun to stand still in the heavens as in the days of Joshua (Josh. 10:12-13) they would have still credited it to Jesus’ league with the devil. Their continued demand for signs became a major stumbling block for the Jewish people (cf. 11:29-30; Matt. 12:38; Jn. 2:18; 6:30). In his temptation Jesus had refused to take the route of fabulous miracles in an attempt to convince the Jews and the world (cf. Lk. 4:9).31
“Jesus knew their thoughts and said to them: ‘Any kingdom divided against itself will be ruined, and a house divided against itself will fall. If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebul” (11:17-18). Once again we see that Jesus could read the thoughts of his enemies. He knew exactly what they were thinking and he knows the same about us today. He knew that their logic was deeply flawed.
We might ask how Jesus could know their thoughts. Although Jesus took on the weakness of humanity and emptied himself of much divinity (Phil. 2:6-7), he was after all a sinless and unfallen man. He thus may have displayed some of the original abilities of the human race before the fall. Guzik suggests that Jesus was displaying the spiritual gift of knowledge (1 Cor. 12:8) and that may be so.32
The Bible tells us that the devil or Lucifer was a mighty angel of God. No doubt he had vast powers as a chosen and elevated angel. But the devil fell into the sin of pride and rebellion against God. This was the beginning of the problems for the universe and for the world (cf. Isa. 14:12; Ezek. 28:11-15).
We know that this world belongs to God for he created it (Psa. 24:1). Although it is his, the devil has come as a usurper of God’s creation. He can now strut around as the prince of this world (Jn. 14:30). However, with the crucifixion and resurrection of Jesus the prince of this world became judged and condemned (Jn. 16:11). When Jesus ascended on high he led this captor captive in his train (Eph. 4:8). For two thousand years we have been involved in a “mopping-up operation” as the devil’s powers are overcome and as he at last will be thrown into hell forever (Rev. 20:10).
In the meantime we are dealing with an extremely powerful spiritual force and we are involved in a great spiritual battle against him (Eph. 6:11-12). We might call the forces of evil in this universe a “spiritual mafia” of sorts. We can be sure that the devil is exercising a very strict control over his demons and that they are terrified of him and his power. His demonic gangs would make our worst criminal gangs today appear to be but Sunday school classes. The idea that demons were in rebellion against Satan was a foolish idea. It was “…preposterous to suggest that Satan, alias Beelzebul, was promoting civil war in his own kingdom.” 33 Spurgeon says, “Whatever fault the devils have, they are not at strife with each other; that fault is reserved for the servants of a better Master.” 34
“Now if I drive out demons by Beelzebul, by whom do your followers drive them out? So then, they will be your judges” (11:19). Satan has a terrible kingdom, but one thing is for certain – his kingdom is not divided. He does not work against himself. There is a plan and purpose to his madness. Jesus could not resist stinging the Jews with the question of how, and in what name, did their own disciples drive out demons? They were presenting an argument against themselves and their own disciples. They were cheapening the work of their disciples. What flawed logic!
“But if I drive out demons by the finger of God, then the kingdom of God has come upon you” (11:20). The finger of God was a Jewish figure of speech for God’s power.35 I have heard Jewish people still use this expression today. So Jesus’ healings were expressions of God’s power and a sign that the kingdom of God had drawn near.
“When a strong man, fully armed, guards his own house, his possessions are safe. But when someone stronger attacks and overpowers him, he takes away the armor in which the man trusted and divides up his plunder” (11:21-22). Satan is pictured as the strong man but Jesus is pictured as the one who is stronger. In Colossians 2:15, we read: “And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.” At the cross and resurrection Jesus took away the trusted armor of Satan. He overpowered the devil and plundered his kingdom.
THE CONTINUING SPIRITUAL BATTLE
Whoever is not with me is against me, and whoever does not gather with me scatters. Luke 11:23
This is a picture taken from the shepherd and his flock.36 When one sheep is separated from the flock that sheep is in grave danger from predators and other things. So it is with those who separate themselves from the Lord’s flock. There can be no neutral ground. Oswald Chambers once said, “Neutrality in religion is always cowardice.” 37 Bock says, “There are no Switzerlands in this cosmic war…” 38
“When an impure spirit comes out of a person, it goes through arid places seeking rest and does not find it. Then it says, ‘I will return to the house I left.’ When it arrives, it finds the house swept clean and put in order” (11:24-25). Here Jesus pauses to give us some very important teaching on spiritual warfare. Guthrie says, “Dry waterless places were regarded as the normal abode of demons, but they preferred human habitation.” 39 We can certainly not understand all the mysteries of demonic possession. For some reason demons desire to live in human bodies. Perhaps in some manner they can still exercise their sinful desires through these bodies. They can certainly use the human body as a weapon against God. They loathe to be driven out into waterless places.
There is a great lesson here for all of us. “The spiritual world, like the natural, abhors a vacuum.” 40 When we are delivered of some spiritual entity or problem it behooves us to immediately fill that vacuum with Jesus and his word. If we keep our house all empty, pretty and swept we are inviting another spiritual invasion. The results of that second invasion will likely be much worse than the results of the first one. Many Christians may feel that they are immune to such things, that Christians cannot have demons.
Derek Prince, an Oxford Greek scholar and minister, did much work last century in casting out demons. He shares some interesting information about them in his book. Prince says that actual demon possession is rare. Instead of dealing with actual possession, he focuses on the Greek word “diamonizo” which occurs in the New Testament about twelve times. He states that the English equivalent of this word is to demonize, or to subject to demonic influence.41 When we realize that possession is rare but demonization is very common it opens up new understandings of this subject and we are able to see that many people can come under demonic influence. It is even possible for this to happen to Christians.
“Then it goes and takes seven other spirits more wicked than itself, and they go in and live there. And the final condition of that person is worse than the first” (11:26). Whether the problem is actual demon possession or demonization it is important to take immediate action when this troubling influence is gone. Morris says, “…When anyone gets rid of an evil spirit but puts nothing in its place, he is in grave moral danger.” 42
MISPLACED PRAISE
As Jesus was saying these things, a woman in the crowd called out, “Blessed is the mother who gave you birth and nursed you.” Luke 11:27
This statement made by the woman may have been innocent enough. Guzik rephrases it to say “Jesus, you are so wonderful that your mother must be a very blessed woman.” 43 After all, in Judaism children were supposed to honor their mothers (Deut. 20). However, Jesus must have sensed a trend that would become sinister in later years. That trend was for Christians to overly emphasize Mary and in the end to actually worship her.
The title “Mother of God” was established early in Christianity, at least by the year 250. This title was given legal footing in 431 at the Council of Ephesus. Also, since the third century it has been taught that Mary was a perpetual virgin. Much later the doctrine of the Immaculate Conception of Mary was proclaimed by Pope Pius IX (1854). This doctrine claimed that Mary was preserved from inheriting original sin. In 1950, Pope Pius XII proclaimed that Mary at her death was taken bodily into heaven. We can thus see how the honoring of Mary got totally out of hand in the Catholic Church. Jesus may very well have been teaching against this developing trend.
“He replied, ‘Blessed rather are those who hear the word of God and obey it’” (11:28). We cannot help but compare this statement with the one we saw earlier in 8:19-21. This similar account can also be seen in Matthew 12:46ff. and Mark 3:31ff. In the account Jesus’ mother and brothers came seeking him. When the crowd told him that his family was there Jesus said, “For whoever does the will of my Father in heaven is my brother and sister and mother” (Matt. 12:50). The Lord was not dishonoring his mother and brothers but was merely putting things into perspective relating to faith and family. He was doing the same thing in this instance. We really become a part of the Jesus family when we believe in him and obey all that he has told us. It is the spiritual lineage and not the physical that is of greatest importance. Back in 1970, William Gaither wrote this gospel song expressing these new spiritual ties:
I’m so glad I’m a part of the family of God
I’ve been washed in the fountain
And cleansed by his blood
Joint heirs with Jesus as we travel this sod
I’m so glad I’m part of the family of God
THE SIGN OF JONAH
As the crowds increased, Jesus said, “This is a wicked generation. It asks for a sign, but none will be given it except the sign of Jonah. For as Jonah was a sign to the Ninevites, so also will the Son of Man be to this generation.” Luke 11:29-30
A wicked generation asks for a sign. The Jewish leaders wanted a sign but the truth was that a sign, no matter how wonderful, could convince them. We have already seen how signs and miracles did not sway the leaders. They merely ascribed these miracles to Beelzebub.
Jesus did promise this wicked generation the sign of Jonah. This prophet was once caught in a storm at sea as he fled in disobedience from God. He was cast overboard and then swallowed by a great fish. Jonah was in the belly of the fish for three days and three nights before he was vomited out on land. Jonah then obeyed God and went to Nineveh to preach. We can only imagine what an astounding sign he was to the people of Nineveh. He was probably bleached white from the acids in the stomach of the fish. He must have been horribly disheveled, dirty, smelly and near death. No doubt he told some of his story to the folks at Nineveh. They believed him and repented of their sins.44
Later Jesus would become such a sign to Israel. After three days and nights in the tomb Jesus would rise from the dead. As Matthew’s version has it: “For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth” (Matt. 12:40). Jesus’ resurrection unlike Jonah’s was full of the glory and power of God. It was proof that he was the Messiah and the Son of God (Rom. 1:4).
“The Queen of the South will rise at the judgment with the people of this generation and condemn them, for she came from the ends of the earth to listen to Solomon’s wisdom; and now something greater than Solomon is here” (11:31). The Queen of the South was probably the queen of the area of modern Yemen, in the southern tip of Arabia.45 In a day when such long journeys were costly, difficult and dangerous, this woman journeyed all the way to Israel to hear the wisdom of King Solomon (1 Kgs. 10:1-10). She would therefore arise in the judgment and condemn Israel’s leaders. They had one much greater than Solomon in their midst and they totally spurned his wisdom.
“The men of Nineveh will stand up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah; and now something greater than Jonah is here” (11:32). When Jonah preached the people of Nineveh put on sackcloth and went into a total fast of food and water. When Jesus preached to the leaders of Israel they mocked him and tried to kill him. The men of Nineveh will also stand in the judgment to condemn the evil generation of Jesus’ day.
LETTING OUR LAMPS SHINE
No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead they put it on its stand, so that those who come in may see the light. Luke 11:33
Luke has already dealt with the concept of the hidden lamp in 8:16. The other gospel writers of Matthew and Mark deal with the same subject. Jesus says in Matthew: “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven (Matt. 5:14-16). The Lord says in Mark: “…Do you bring in a lamp to put it under a bowl or a bed? Instead, don’t you put it on its stand?” (Mk. 4:21).
Jesus came as the light of this world (Jn. 8:12). He said, “While I am in the world, I am the light of the world” (Jn. 9:5). Now that Jesus has departed the world, he looks to his followers as the lights of the world (Matt. 5:14). It is imperative that we walk in the light and be light and illumination for others around us (cf. 2 Cor. 4:6). Wiersbe says, “There is no “twilight living” for the Christian.” 46 Much of the problem for modern and postmodern churches is that Christians are living in the shadows and the twilight zone. When we have sins, even little sins and secret sins in our lives we are living in shadowland. Now can we understand why so many Christians today have so many personal problems?
So our lights must be displayed on a stand for all to see. They cannot be hidden under the bushel bowl of worldly business; they cannot be put under the bed of laziness or sexual promiscuity. They must shine in good works and in faith. The Lord says: “…Wake up, sleeper, rise from the dead, and Christ will shine on you” (Eph. 5:14).
“Your eye is the lamp of your body. When your eyes are healthy, your whole body also is full of light. But when they are unhealthy, your body also is full of darkness. See to it, then, that the light within you is not darkness. Therefore, if your whole body is full of light, and no part of it dark, it will be just as full of light as when a lamp shines its light on you” (11:34-36). Jesus here shifts his metaphor slightly and deals with the eye. Keener says: “A ‘single’ eye normally meant a generous one. A ‘bad’ eye in that culture could mean either a diseased one or a stingy one.” 47 How many folks have ruined themselves and others by looking on their possessions with a greedy and selfish eye?
Charles Thomas (C. T.) Studd did not let the 25 million dollar inheritance from his father detract him. He and his wife did mission work in China, India and finally in Africa. They gave away the entire fortune to other needy ministries like George Muller’s orphanage and the China Inland Mission. Some two thousand Congolese people came to his funeral in 1931 to show their great appreciation. His famous little lines so reflect his vision: “Only one life, twill soon be past. Only what’s done for Christ will last.” 48
WOES UPON THE PHARISEES
When Jesus had finished speaking, a Pharisee invited him to eat with him; so he went in and reclined at the table. Luke 11:37
While many translations use the word “dine” here, the Greek is arisstao means “to have lunch.” 49 This could have been a meal after the synagogue service. We note that this man was a Pharisee. In Acts 6:7, we are told that a great number of priests believed in the Lord, and we know that some priests were Pharisees. According to Luke, Jesus dined with Pharisees numerous times. Since Luke probably spent two years in Israel while Paul was in prison, it is entirely possible that he interviewed some of the former Pharisees who dined with Jesus. 50 Since we see Jesus reclining at the table the meal must still have been served in banquet style.
“But the Pharisee was surprised when he noticed that Jesus did not first wash before the meal” (11:38). The Pharisees were very big on outward ceremonies. They were especially strict in washing their hands before meals. This custom is called in Hebrew Netilat Yadayim and is based on Exodus 30:19. Surprisingly, the custom has little to do with actual cleanliness but is more focused upon proper ceremony. Water is poured over lifted hands and allowed to run down to the wrists. Then the fist of each hand is placed in the other palm with a scrubbing motion. After that, water is again poured over the hands and allowed to run down to the finger tips. With this ceremony a blessing is said. Some Jews felt so strongly about this ceremony that they deemed one who had failed to observe it as guilty as if he had committed fornication.51
We can imagine the shock to the Pharisee when Jesus did not ceremonially wash his hands before the meal. The Pharisees by majoring on minors had somehow lost the heart of their religion. Wiersbe says, “The way to clean up a dirty vocabulary is not to brush your teeth but to cleanse your heart.” 52
“Then the Lord said to him, ‘Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. You foolish people! Did not the one who made the outside make the inside also?’” (11:39-40). To the shocked Pharisee Jesus gave the illustration of a cup. It is interesting that the two main schools of Jesus’ time, the schools of Shammai and Hillel had discussed this very subject. Shammai with a Pharisaic majority held that a cup could be clean even if its inside was not. Hillel taught that the inside of the cup had to be cleaned first. It seems that Jesus sided with Hillel on this point but he went on to compare the cup to the heart.53 The Pharisees could thus keep their petty rules while their hearts were full of extortion and wickedness. No amount of water poured could cleanse a wrong heart.54
The Pharisees paid a great deal of attention to outward things and neglected the critically important inward things. Unfortunately, undue attention to outward things makes a person proud while attention to inward things brings humility. David had cried to the Lord saying, “Create in me a pure heart, O God, and renew a steadfast spirit within me” (Psa. 51:10).
Jesus did not go around calling people fools. He used the term not for the mentally obtuse but for those who were morally perverted.55 We note how the Book of Proverbs used this term over seventy times in this same sense.
“But now as for what is inside you— be generous to the poor, and everything will be clean for you” (11:41). The Pharisees were so absorbed with outward requirements that they neglected the needs of people. Jesus is essentially saying that they should take their cups and pitchers and in them share their food with their poor neighbors.56
“Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone” (11:42). Morris says: “Tithing was commanded in the Law (Lv. 27:30; Dt. 14:22, etc). It was meant to be a joyful offering of love, but this calculation of one tenth of all the stalks of garden herbs made a burdensome mockery of it.” 57 It is interesting that the Jewish Mishnah carries more weight than the law. In the Mishnah, Sanhedrin 11:3 it is written: “Greater stringency applies to [the observance of] the words of the scribes than to [the observance of] the words of the [written] Law.”
It is of note that Jesus did not condemn their tithing but rather told them that it should not be left undone. The tithe was a ten percent offering in addition to all other offerings and the very heavy taxes that the Roman government required of each one. In the New Testament we have no command to tithe, but if the people of the Old Covenant could give at least fifty percent of all their income in the various offerings, we should be encouraged to give liberally (see our commentary on Matthew 23:23).
“Woe to you Pharisees, because you love the most important seats in the synagogues and respectful greetings in the marketplaces” (11:43). The chief seats were in the front of the synagogue near the Torah.58 The Pharisees loved to be seated in these places of honor. Perhaps one was even designated to sit in the Seat of Moses that we have mentioned. The Lord Jesus settles all this worry for us. He commands us to always seek the lowest and least important seat (14:10). If God wants us higher he will see to that. As Wiersbe says, “Reputation is what people think we are; character is what God knows we are…” 59
“Woe to you, because you are like unmarked graves, which people walk over without knowing it” (11:44). As we have already mentioned, to touch a dead body or to walk over a grave brought ceremonial defilement to the Jew. For this reason graves were often whitened as a warning to people.60 The Pharisees were like graves that were unmarked. People who came near them were unknowingly defiled.
WOES UPON THE SCRIBES
One of the experts in the law answered him, “Teacher, when you say these things, you insult us also.” Luke 11:45
The scribes were those who gave themselves to a systematic study and exposition of the law. They were often called the “teachers of the law.” This group obviously felt insulted by the remarks Jesus was making to the Pharisees. In fact, many of them were Pharisees.
“Jesus replied, ‘And you experts in the law, woe to you, because you load people down with burdens they can hardly carry, and you yourselves will not lift one finger to help them” (11:46). The scribes had the idea that they should “build a fence around the law.” The law was so important that it needed extra protection so that it should not be broken. With this concept hundreds and thousands of extra laws were originated that supposedly protected the original law.61 A good example of this is the law that a kid or baby goat should not be boiled in its mother’s milk (Exo. 23:19). This was probably a law against a cruel and prevalent pagan practice. However, the Rabbis decided that to be safe they would not allow milk and meat to be eaten together. That has worked a terrible hardship on the Jewish people. For instance, there are usually no cheeseburgers served in Israel (mixture of milk and meat products).
“Woe to you, because you build tombs for the prophets, and it was your ancestors who killed them” (11:47). The Scribes wanted to honor the prophets who had lived in the past but they had no honor for the prophets of the present. It is much easier to honor dead prophets than to honor living prophets. The dead prophets cannot rebuke us for our sins. Guthrie says, “Although they built elaborate tombs for the prophets, they were really at one with their ancestors who had killed them by making sure that they stayed dead!” 62 They were in a real sense identifying with the evil works of their ancestors.
“So you testify that you approve of what your ancestors did; they killed the prophets, and you build their tombs” (11:48). Wiersbe says, “Both Bible history and church history reveal that true servants of God are usually rejected by the people who most need their ministry, but the next generation will come along and honor these people.” 63 Perhaps they built the tombs of the prophets in an attempt to atone for the sins of their ancestors.64
“Because of this, God in his wisdom said, ‘I will send them prophets and apostles, some of whom they will kill and others they will persecute’” (11:49). As Stephen was being martyred he asked this question and made this charge: “Was there ever a prophet your ancestors did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him…” (Acts 7:52). It should be noted that these words of Jesus cannot be found in any Old Testament text. It is possible that Jesus is quoting from an unknown or lost text. This could also be an allusion to the passage in Proverbs 8:22-31.65
“Therefore this generation will be held responsible for the blood of all the prophets that has been shed since the beginning of the world, from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, this generation will be held responsible for it all” (11:50-51). Our God is a God of great patience and longsuffering. However, with this verse it appears that God’s longsuffering had arrived at its end. That wicked generation had not only spurned the prophets but they would go on to crucify the Son of God.
They had persecuted the prophets from “A” to “Z,” from Abel to Zechariah. It is in this text that we learn that Abel was a prophet. The death of Zechariah the prophet was the last prophet’s death mentioned in the Old Testament.66 This death is mentioned in 2 Chronicles 24:20-21 (cf. Matt. 23:35). We should note that the Hebrew Old Testament ended with the books of Chronicles.
It seems very clear that the judgment of the ages was about to fall upon the generation who would soon take the life of God’s Son. Indeed, many people of that generation would live to see the Romans destroy the temple and the city of Jerusalem in AD 70. Hundreds of thousands would be killed or sold into slavery and the Jewish system of sacrifice would be ended. The people of Israel would then be scattered among the nations for the next two thousand years.
“Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering” (11:52). They stood at the door of the kingdom and they would not go in, thus blocking others who wished to enter. In the scriptures they had the key to understanding but somehow they had lost the key. Now the True Key of all wisdom and knowledge was standing before them and they would not recognize him (cf. Col. 2:3). “They turned the Bible into a book of obscurities, a bundle of riddles which only the experts could understand.” 67
How often in our modern times has a similar thing happened. The Reformation was a valiant attempt to recover the scripture from the experts and bring it once again to the common people. We still see a strong movement to place the study and understanding of scripture into the hands of the educated and ordained elite.
“When Jesus went outside, the Pharisees and the teachers of the law began to oppose him fiercely and to besiege him with questions, waiting to catch him in something he might say” (11:53-54). The Pharisees and scribes were totally humiliated before Jesus. Their system was judged and found wanting. Jesus had left them “grabbing at straws.” Some of these would turn to the Lord and be saved but most others would witness the horrible end of their religious system. Most would probably lose their lives in the fiery judgment of AD 70.