Luke 11:27

My children are with me in bed - Or, I and my children are in bed; this is Bishop Pearce's translation, and seems to some preferable to the common one. See a like form of speech in 1Cor 16:11 , and in Eph 3:18 . However, we may conceive that he had his little children, τα παιδια, in bed with him; and this heightened the difficulty of yielding to his neighbor's request. But if he persevere knocking. (At si ille perseveraverit pulsans). This sentence is added to the beginning of Luk 11:8 , by the Armenian, Vulgate, four copies of the Itala, Ambrose, Augustin, and Bede. On these authorities (as I find it in no Greek MS). I cannot insert it as a part of the original text; but it is necessarily implied; for, as Bishop Pearce justly observes, unless the man in the parable be represented as continuing to solicit his friend, he could not possibly be said to use importunity: once only to ask is not to be importunate. Verse 9 And (or, therefore) I say unto you, Ask - Be importunate with God, not so much to prevail on him to save you, as to get yourselves brought into a proper disposition to receive that mercy which he is ever disposed to give. He who is not importunate for the salvation of his soul does not feel the need of being saved; and were God to communicate his mercy to such they could not be expected to be grateful for it, as favors are only prized and esteemed in proportion to the sense men have of their necessity and importance. See this subject explained Mat 7:7 , Mat 7:8 (note). Verse 12 Offer him a scorpion? - Σκορπιον. The Greek etymologists derive the name from σκορπιζειν τον ιον, scattering the poison. But is there any similitude between a scorpion and an egg, that the one might be given and taken in place of the other? We know there is the utmost similitude between some fish, especially those of the eel kind, and serpents: and that there are stones exactly similar to bread in their appearance; from which we may conjecture that our Lord intended to convey the same idea of similitude between an egg and a scorpion. Perhaps the word scorpion here may be used for any kind of serpent that proceeds from an egg, or the word egg may be understood: the common snake is oviparous; it brings forth a number of eggs, out of which the young ones are hatched. If he asks an egg, will he, for one that might nourish him, give him that of a serpent. But Bochart states, that the body of a scorpion is like to an egg, especially if it be a white scorpion; which sort Nicander, Aelian, Avicenna, and others, maintain to be the first species. Nor do scorpions differ much in size from an egg in Judea, if we may credit what the monks of Messua say, that there are about Jerusalem, and through all Syria, great scorpions, etc. Hieroz. l. iv. cap. xxix. col. 641, edit. 1692. To this it may be said, there may be such a similitude, between a white scorpion and an egg, if the legs and tail of the former be taken away; but how there can be a resemblance any other way, I know not. It is, however, a fact, that the alligator and crocodile come from eggs; two of those lie now before me, scarcely so large as the egg of the goose, longer, but not so thick. Now, suppose reference be made to one such egg, in which the young crocodile is hatched, and is ready to burst from its enclosure, would any father give such an egg to a hungry child? No. If the child asked an egg, he would not, instead of a proper one, give him that of the crocodile or the alligator, in which the young serpent was hatched, and from which it was just ready to be separated. Verse 13 The Holy Spirit - Or, as several MSS. have it, πνευμα αγαθον, the good spirit. See on Mat 7:11 (note). Verse 14 Casting out a devil - See on Mat 12:22 (note). Verse 19 Beelzebub - See on Mat 10:25 (note). Verse 20 Finger of God - See on Exo 8:19 (note). Verse 24 When the unclean spirit - See on Mat 12:43 (note). Verse 27 A certain woman - lifted up her voice, and said - It was very natural for a woman, who was probably a mother, to exclaim thus. She thought that the happiness of the woman who was mother to such a son was great indeed; but our blessed Lord shows her that even the holy virgin could not be benefited by her merely being the mother of his human nature, and that they only were happy who carried Christ in their hearts. True happiness is found in hearing the glad tidings of salvation by Christ Jesus, and keeping them in a holy heart, and practising them in an unblamable life. Verse 29 This is an evil generation - Or, This is a wicked race of men. See on Mat 12:38-42 (note). Verse 31 The queen of the south, etc. - Perhaps it would be better to translate, A queen of the south, and the men of this race, shall rise up in judgment, etc. See the note on Luk 11:7 . The 32d verse may be read in the same way. Verse 33 No man, when he hath lighted, etc. - See on Mat 5:15 (note). Our Lord intimates, that if he worked a miracle among such an obstinate people, who were determined to disbelieve every evidence of his Messiahship, he should act as a man who lighted a candle and then covered it with a bushel, which must prevent the accomplishment of the end for which it was lighted. See also on Mar 4:21 (note), etc. Verse 34 The light of the body is the eye - Or, the eye is the lamp of the body. See on Mat 6:22 (note), etc. The 35th and 36th verses are wanting in some MSS., and are variously read in others. Verse 36 The whole shall be full of light - Or, altogether enlightened; i.e. when the eye is perfect, it enlightens the whole body. Every object within the reach of the eye is as completely seen as if there was an eye in every part. So the eye is to every part of the body what the lamp is to every part of the house. When the light of Christ dwells fully in the heart, it extends its influence to every thought, word, and action; and directs its possessor how he is to act in all places and circumstances. It is of the utmost importance to have the soul properly influenced by the wisdom that comes from above. The doctrine that is contrary to the Gospel may say, Ignorance is the mother of devotion; but Christ shows that there can be no devotion without heavenly light. Ignorance is the mother of superstition; but with this the heavenly light has nothing to do. Verse 37 To dine - Ὁπως αριϚηση. The word αριστειν dignifies the first eating of the day. The Jews made but two meals in the day; their αριστον may be called their breakfast or their dinner, because it was both, and was but a slight meal. Their chief meal was their δειπνον or supper, after the heat of the day was over; and the same was the principal meal among the Greeks and Romans. Josephus, in his Life, says, sect. 54, that the legal hour of the αριστον, on the Sabbath, was the sixth hour, or at twelve o'clock at noon, as we call it. What the hour was on the other days of the week, he does not say; but probably it was much the same. Bishop Pearce. Verse 38 First washed - See on Mar 7:2-4 (note). Verse 39 Ye - make clean the outside - See on Mat 23:25 (note). Verse 40 Did not he that made that which is without - Did not the maker of the dish form it so, both outwardly and inwardly, as to answer the purpose for which it was made? And can it answer this purpose without being clean in the inside as well as on the outside? God has made you such, both as to your bodies and souls, as he intended should show forth his praise; but can you think that the purpose of God can be accomplished by you while you only attend to external legal purifications, your hearts being full of rapine and wickedness? How unthinking are you to imagine that God can be pleased with this outward purification, when all within is unholy! Verse 41 Give alms of such things as ye have - Meaning either what was within the dishes spoken of before; or what was within their houses or power: or what they had at hand, for so τα ενοντα is used by the purest Greek writers. Cease from rapine: far from spoiling the poor by wicked exactions, rather give them alms of every thing you possess; and when a part of every thing you have is sincerely consecrated to God for the use of the poor, then all that remains will be clean unto you; you will have the blessing of God in your basket and store, and every thing will be sanctified to you. These verses are very difficult, and are variously translated and interpreted by critics and divines. I have given what I believe to be our Lord's meaning, in the preceding paraphrase. For a description of the rapine, etc., of the Pharisees, see on Mat 23:25 (note). Verse 42 Ye tithe mint and rue - See on Mat 23:23 (note). Verse 43 Ye love the uppermost seats - Every one of them affected to be a ruler in the synagogues. See on Mat 23:5 (note). Verse 44 Ye are as graves which appear not - In Mat 23:27 , our Lord tells them that they exactly resembled white-washed tombs: they had no fairness but on the outside: (see the note there) but here he says they are like hidden tombs, graves which were not distinguished by any outward decorations, and were not elevated above the ground, so that those who walked over them did not consider what corruption was within; so they, under the veil of hypocrisy, covered their iniquities, so that those who had any intercourse or connection with them did not perceive what accomplished knaves they had to do with. Verse 45 Thou reproachest us - He alone who searches the heart could unmask these hypocrites; and he did it so effectually that their own consciences acknowledged the guilt, and re-echoed their own reproach. Verse 46 Ye lade men with burdens - By insisting on the observance of the traditions of the elders, to which it appears, by the way, they paid no great attention themselves. See on Mat 23:4 (note). Verse 47 Ye build the sepulchres - That is, ye rebuild and beautify them. See on Mat 23:29 (note). Verse 48 Truly ye bear witness - Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to show, by your conduct towards me and my apostles, that ye are not degenerated, that ye are as capable of murdering a prophet now, as they were of old. Verse 49 The wisdom of God - These seem to be Luke's words, and to mean that Jesus, the wisdom of God, (as he is called, 1Cor 1:24 ), added the words which follow here, on that occasion: and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Wherefore behold, I send you prophets, etc., Mat 23:34 . See the note there, and see Bishop Pearce. Verse 50 That the blood - That the particle ινα may be translated so that, pointing out the event only, not the design or intention, Bishop Pearce has well shown in his note on this place, where he refers to a like use of the word in Luk 9:45 ; Luk 14:10 ; Joh 10:17 ; Rom 5:20 ; Rom 11:11 ; 1Cor 1:15 , 1Cor 1:31 , etc. Verse 51 From the blood of Abel - See this subject explained at large on Mat 23:34 (note). Required - Εκζητηθησεται may be translated either by the word visited or revenged, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them; and it is intimated that God will come by and by to require it, and to inquire how it was shed, and to punish those who shed it. Verse 52 Ye have taken away the key of knowledge - By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See on Mat 23:13 (note). Verse 53 Began to urge him vehemently - Δεινως ενεχειν, They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See Luk 12:1 , (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee's house, as Matthew, Mat 23:25 , shows that these words were spoken on another occasion). They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word αποϚοματιζειν), that they might find some subject of accusation against him. See Wetstein and Kypke. A Minister of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was laboring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. "Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!" The following advice of one of the ancients is good: Στηθι ἑδαιος ὡς ακμων τυπτομενος, καλου γαρ αθλητου δερεσθαι και νικᾳν. "Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer." Introduction Christ preaches to his disciples against hypocrisy; and against timidity in publishing the Gospel, Luk 12:1-5 . Excites them to have confidence in Divine providence, Luk 12:6 , Luk 12:7 . Warns them against denying him, or betraying his cause, Luk 12:8 , Luk 12:9 . Of the blasphemy against the Holy Ghost, Luk 12:10 . Promises direction and support in persecution, Luk 12:11 , Luk 12:12 . Warns the people against covetousness, Luk 12:13-15 . Parable of the rich man who pulled down his granaries to build greater, Luk 12:16-21 . Cautions against carking cares and anxieties, Luk 12:22-32 . The necessity of living to God, and in reference to eternity, Luk 12:33-40 . At the request of Peter, he farther explains the preceding discourse, Luk 12:41-48 . The effects that should be produced by the preaching of the Gospel, Luk 12:49-53 . The signs of the times, Luk 12:54-57 . The necessity of being prepared to appear before the judgment seat of God, Luk 12:58 , Luk 12:59 . Verse 1 An innumerable multitude of people - Των μυριαδων του οχλου, myriads of people. A myriad is ten thousand, and myriads must, at the very lowest, mean twenty thousand. But the word is often used to signify a crowd or multitude which cannot be readily numbered. There was doubtless a vast crowd assembled on this occasion, and many of them were deeply instructed by the very important discourse which our Lord delivered. Leaven of the Pharisees - See Mat 16:1-12 . Which is hypocrisy - These words are supposed by some to be an addition to the text, because it does not appear that it is their hypocrisy which Christ alludes to, but their false doctrines. They had, however, a large proportion of both. Verse 2 There is nothing covered - See the notes on Mat 5:15 ; Mat 10:26 , Mat 10:27 (note); Mar 4:22 (note). Verse 4 Kill the body - See on Mat 10:28 (note). Verse 5 Fear him - Even the friends of God are commanded to fear God, as a being who has authority to send both body and soul into hell. Therefore it is proper even for the most holy persons to maintain a fear o

Sermon for the Third Sunday in Lent; Luke 11:14-23 Christ's Defense Against Those Who Slandered Him I. CHRIST'S DEFENSE AGAINST HIS BLASPHEMERS. 1 This is a beautiful Gospel from which we learn many different things, and in which nearly everything is set forth as to what Christ, his kingdom and his Gospel are: what they accomplish and how they fare in the world. In the first place, like all the Gospels this one teaches us faith and love; for it presents Christ to us as a most loving Saviour and Helper in every need and tells us that he who believes this is saved. For we see here that Christ had nothing to do with people who were healthy, but with a poor man who was greatly afflicted with many ills. He was blind, as Matthew says; also dumb and possessed with a demon, as Luke tells us here. Now all mutes are also deaf, so that in the Greek language deaf and dumb are one word. By this act Christ draws us to himself, leads us to look to him for every blessing, and to go to him in every time of need. He does this that we also, according to the nature of love, should do unto others as he does unto us. This is the universal and the most precious doctrine of this Gospel and of all the Gospels throughout the church year. This poor man, however, did not come to Christ without the Word; for those who brought him to Christ must have heard his love preached and were moved thereby to trust in him. We learn therefore that faith comes through the Word; but more of this elsewhere. 2 Secondly, it is here demonstrated how Christ and his Gospel fare in the world, namely, that there are three kinds of hearers. Some marvel at him; these are pious and true Christians, who consider this deed so great that they are amazed at it. Some blaspheme the Gospel; these are the Pharisees and scribes, who were vexed because they could not do the like, and were worried lest the people should hold Christ in higher esteem than themselves. Some tempt him, like Herod desired a sign after his own heart, that they may make sport of it. But he answers both parties; at first, the blasphemers in this Gospel, and later on the tempters, saying that no sign shall be given this wicked generation except the sign of the prophet Jonah, of which we read in the verses following. He answers the blasphemers in a friendly way and argues five points with them. 3 In the first place, with honest and reasonable arguments he concludes from two comparisons that one devil cannot cast out another; for if that were so, the devils would be divided among themselves and Satan's kingdom would indeed not stand. For nature teaches that if a kingdom is divided against itself and its citizens drive out each other, it is not necessary to go to war against it, for it will come to ruin soon enough of itself. Likewise a house divided against itself needs no other destruction. Even the heathen author Sallust, teaching only from the light of nature and experience, says: “Great wealth passes away through discord, but through concord small means become large.” If now the devils were divided among themselves to such a degree that one should drive out the other, Satan's dominion would be at an end, and we would have rest from his attacks. 4 What then were these blasphemers able to say to such clear arguments? They were put to silence, but their hearts were hardened, so that they did not heed his words. A hardened heart will not be instructed, no matter how plainly and clearly the truth is presented; but the faith of the righteous is strengthened when they see that the ground of their faith is right and good. And for the sake of such we must answer those whose hearts are hardened, and put them to silence. Even though they will not be converted nor keep silence still it serves to reveal their hardened hearts, for the longer they talk the more foolish they become, and they are caught in their folly, and their cause is robbed of the appearance of being right and good, as Solomon also says in Pr 26,5: “Answer a fool according to his folly, lest he be wise in his own conceit.” That is, answer him according to his folly that his folly may be put to shame for the sake of others, that they may not follow him and be deceived, thinking that he is right. Otherwise, where no such condition exists, it is better to keep silent, as Solomon also says in the same chapter, verse 4: “Answer not a fool according to his folly, lest thou also be like unto him.” 5 Nor could they say here that the devils only pretended to be divided among themselves and to yield to one another in order to deceive the people, for it is publicly seen how they resist and contend, cry and rave, tear and rage, when they see that Christ means to expel them. It is then clearly seen that they are opposed to Christ and his Spirit, and they are not united with him, to whom they must yield so unwillingly. Therefore it is only a flagrant blasphemous lie, in which they are caught and put to shame, by which they try in venomous hate to give the devil credit for a work of God. From this we learn not to be surprised when our doctrine and life are blasphemed and stubborn hearts will not be convinced nor converted, although they are overwhelmed, as it were, with tangible truth and completely put to silence. It is enough that through our arguments their obstinate folly is revealed, acknowledged and made harmless to pious people, so that the latter may not be misled by its fine pretension. They may then go whither they will, they have condemned themselves as St. Paul says, Tit 3:11. 6 In the second place, he replies with a public example and a similar work, when he says: V.19. “By whom do your sons cast them out?” As if he would say: “Is this not simple idiocy? Just what you praise in your sons, you condemn in me. Because your sons do it, it is of God; but because I do it, it must be of the devil.” So it is in this world. What Christ does, is of the devil; if some one else did it, it would be all right. Thus the tyrants and enemies of the Gospel do now, when they condemn in us what they themselves do, confess and teach; but they must proceed thus in order that their judgment may be publicly approved, when they are condemned by all justice. The sons, of whom Christ here says that they drive out devils, were, I think, certain exorcists among the people, for God, from the beginning, had given this people manifold spiritual gifts and he calls them their “sons,” as though to say: I am the Son of God and must be called a child of the devil, while those who are your sons, begotten by you, do the same things and are not to be considered children of the devil. 7 V.19. “Therefore shall they be your judges,” that is, I appeal to them. They will be forced to decide that you wrongfully blaspheme me, and thus condemn yourselves. For if one devil does not drive out another then some other power must do it that is neither satanic nor human, but divine. Hence the words: “But if I by the finger of God cast out demons, then is the kingdom of God come upon you.” This finger of God is called in Mt 12,28 the Holy Ghost, for the words read thus: V.20. “But if I by the Spirit of God cast out demons,” etc. In short, Christ means to say: If the kingdom of God is to come unto you, the devil must be driven out, for his kingdom is against God's kingdom, as you yourselves must confess. But demon is not driven out by demon, much less by men or the power of men, but alone by the Spirit and power of God. 8 From this follows that where the finger of God does not cast out the devil, there the devil's kingdom still exists; where Satan's kingdom still exists, there the kingdom of God cannot be. The unavoidable conclusion then is that, as long as the Holy Spirit does not enter our hearts, we are not only incapable of any good, but are of necessity in the kingdom of Satan. And if we are in his kingdom, then we can do nothing but that which pleases him, else it could not be called his kingdom. As St. Paul says to Timothy: “The people are taken captive in the snares of the devil unto his will” 2 Tim 2,26. How could Satan suffer one of his people to take a notion to do something against, and not for, his kingdom? Oh, it is a striking, terrible and powerful statement that Christ here admits such a dominion, which we cannot escape except by the power of God; and that the kingdom of God cannot come to us until that kingdom is driven out by divine, heavenly power. 9 This truth is proved in the case of this poor man, who was bodily possessed of the devil. Tell me, what could he and all mankind do to free him from the devil? Without a doubt, nothing. He had to do and suffer just as his master the devil willed, until Christ came, with the power of God. Now then, if he could not free himself from the devil as to his body, how could he, by his own power, deliver his soul from Satan's spiritual dominion? Especially is this the case since the soul, because possessed of sin, is the cause of all bodily possession as a punishment, and sins are more difficult to remove than the punishment of them, and the soul is always more firmly possessed than the body. This is proved by the fact that the devil permits the body to have its natural powers and functions; but he robs the soul of reason, judgment, sense, understanding, and all its powers, as you readily see in the case of this possessed man. 10 He answers them in the third place, by a comparison taken from life, namely that of a strong man overcome by one stronger, and robbed of all his armor and goods etc. By this he testifies also that no one but God can overcome the devil, so that again no man can boast of being able of himself to drive out either sin or the devil. Notice how he pictures the devil! He calls him a mighty giant who guards his court and home, that is, the devil not only possesses the world as his own domain, but he has garrisoned and fortified it, so that no one can take it from him. He rules it also with undisputed sway, so that it does whatever he commands. Just as little as a house or court may withstand or contend against the tyrant who is its master, can man's free will and natural powers oppose sin and Satan, that is, not at all; but they are subject to them. And as that house must be conquered by a stronger man and thus wrested from the tyrant, so must man also be ransomed through Christ and wrested from Satan. We see again, therefore, that our works and righteousness contribute absolutely nothing toward our salvation; it is effected alone by the grace of God. 11 He answers them fourthly, with pointed proverbs and teachings, as: V.23. “He that is not with me is against me,” and, “He that gathereth not with me, scattereth.” “The devil is not with me for I drive him out, hence he must of necessity be against me.” But this saying does not apply to the devil alone, but also to the blasphemers whom he here convicts and condemns, as being against him since they are not for him. “To be with Christ” is to have the same mind and purpose as Christ, that is, to believe in Christ that his works save us and not our own, for this is what Christ holds and teaches. But “to gather with Christ” is to do good out of love to him, and to become rich in good works. He that does not believe is, by his own free will, not with Christ but against him, because he depends upon his own works. Therefore, he that does not love, does not gather with Christ, but by fruitless works becomes only more sinful and drifts farther and farther from the faith. 12 In the fifth place, he answers with a threat, namely, that the last state always is worse than the first. Therefore we should take heed that we not only refrain from blaspheming the Gospel and Christ, who does such great things for us and drives the devil out of us; but with zeal and fear hold fast to them, in order that we may not become possessed of seven worse devils whereas one possessed us before. For thus it was with the Jews, who had never been so wicked as while the Gospel was being preached to them. So also under the papacy, we have become seven times, (that is, many times) worse heathen under the name of Christ than we ever had been before; as St. Peter says: “The last state is become worse with them than the first.” 2 Pet 2,20. And if we neglect the great light which we now have, it will come to pass in our case also, that we shall become worse than we were before, for the devil does not slumber. This should be sufficient warning. 13 Finally, when the woman cries out to Christ and praises him, saying, V.27. “Blessed is the mother that bore such a son,” etc., he opposes her carnal worship and takes occasion to teach all of us the substance of this Gospel, namely, that we should not go gaping after the works or merits of the saints but rather see to it that we hear and keep the Word of God. For it does not concern or profit us in the least to know how holy and honorable the mother of this child might be, nor how noble this Son of hers may be; but rather what this Son has done for us, namely that, by grace, without any merit or worthiness on our part, he has redeemed us from the devil. This fact is proclaimed to us through the Word of God, and this we are to hear and hold in firm faith; then shall we too be blessed like this mother and her child. Although such a Word and work will be blasphemed, we should suffer it and give an answer with meekness, as St. Peter teaches, for the improvement of others. II. THE ALLEGORICAL OR SPIRITUAL MEANING OF THIS GOSPEL. 14 This dumb, deaf, blind, and demon-possessed man represents all the children of Adam, who through the flesh are possessed of Satan in original sin, so that they must be his slaves and do according to his will. Hence they are also blind, that is, they do not see God. They are deaf, for they do not hear God's Word, and are not obedient or submissive to it. They are also dumb, for they do not give him one word of thanks or praise, nor do they preach and proclaim Christ and the grace of God. But they are all too talkative about the teachings of the devil and the opinions of men. In these things they see only too well and are wiser than the children of light in their undertakings, opinions, and desires. In these things they hear with both ears and readily adopt the suggestions of flesh and blood. So then, whatever we do, in word and deed, as to both body and soul, is of the devil, whether it be externally good or bad, and must be redeemed through the work of God. We are in his kingdom and therefore we acknowledge him, see, hear, and follow him and praise and proclaim his name. All this takes place through the Spirit of God in his Word, which casts out the devil and his kingdom. 15 The Jews called the chief of the devils Beelzebub. The Hebrew word “sebub” means a fly; “baal” or “beel,” a man or ruler, as a householder. When the two words form a combination, they mean an arch-fly or chief-fly, or, in plain German “Fliegenkoenig oder grosse Hummel,” that is, king-fly or the great-drone. They gave Satan this contemptuous epithet as though they were entirely free from him, secure against him, and lords over him. That is the way all conceited, corrupt hypocrites do; they imagine they are so pure and holy, that the devil is a helpless, feeble fly compared with them, and that they do not need the grace of Christ nor the Word of God. Still they think he is strong enough for others, yet, that whatever godfearing people teach and do must be the devil's own work, and they consider it such a trifling thing as though it were a dead fly. The devil can well endure such contempt, for by it he is placed above the true God in their hearts. 16 The tyrant in the court or palace is the devil, as I said before. He is in peace, however, as long as God's Word and finger do not oppose him, and just like this deaf mute, his people do whatever he wishes, for they know no better. His weapons and armor are the carnal conceit, doctrines and traditions of men, by which he terrifies the conscience and protects himself. 17 But when the stronger man, the Gospel, comes, peace flees, and he rages like a madman, for he resents being condemned, unmasked, punished, and publicly branded. Then he gathers up his armor, the powerful, wise, rich and holy people, and sets them all to attacking God's Word, as we see in the persecution of the teachers of the Gospel. Such rage and persecution signify that the devil retires very unwillingly and raves in his whole body; for as he acts in the body and its members when he must depart, so he also behaves in the whole world, resisting with all his power when he is to give place to the Gospel; but it is all in vain, he must be expelled. 18 For a Stronger One, that is, Christ, comes and overpowers him and takes away his whole armor, that is, he converts some of those same persecutors, and to that extent makes him weaker, and his own kingdom stronger. He divides the spoils too, that is, those he converts he uses for various offices, graces, and works in Christendom, of which Paul writes in Rom 12,6. He is also in the court yard or ante-room of the palace, for the devil's kingdom consists in outward appearances and pretenses of wisdom, holiness, and strength; but when it is captured by the Gospel it is found to consist of pure folly, sin and weakness. 19 The text continues, V.27. “When the unclean spirit has gone out, he wanders through dry places, seeking rest,” etc. This means as much as the saying, “The devil never takes a vacation” and “The devil never sleeps,” for he is seeking how he may devour man. “Dry places” are not the hearts of the ungodly, for in such he rests and dwells like a mighty tyrant, as the Gospel here says; but there are dry and waste places here and there in the country where no people live, as forests and wildernesses. To these he flees in wicked rage because he is driven out. You will remember that the devil found Christ in the wilderness. Now, in Judea, there is not much water, hence we read that it contains many and wastes. In other countries, however, as in our own, which are well watered, the devils stay in rivers and lakes, and there they sometimes drown those who bathe or sail upon them. Furthermore, at some places there are water spirits, who entice the children from the shores into the water and drown them. These are all devils. 20 That he comes again and finds the house swept and garnished (Matthew adds “empty”) signifies that the man is sanctified and adorned with beautiful spiritual gifts, and that the evil spirit clearly sees that he can do nothing there with his familiar tricks, for he is too well known. Thus when the worship of idols was driven from the heathen, he never attacked the world with that device again. But what did he do then? He tried something else, went out, took with him seven spirits, more evil than himself, and entered in with them and dwelt there, and the last state of that man was worse than the first. So he has dealt with us. When Christ had become known in the world and the devil's former kingdom with its idol worship had been destroyed, he adopted another plan and attacked us with heresy and introduced and established the papacy, in which Christ was entirely forgotten, and men became worse heathen under the name of Christ than before he was preached, as we can see now with our own eyes. Such also was the lot of the Jews after the destruction of Jerusalem, and of the Greeks under the Turks. And so all will fare, who at first hear the Word of God and afterwards become secure and weary of it. St. Matthew says, in Mt 12:14, that Satan finds the house empty. And in Mt 13:25, he sowed tares among the wheat, by night, while men slept. Therefore it is necessary for us to watch as the apostles always admonish us, especially St. Peter in 1 Pet 5:3: “Brethren, be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour”; for wherever he overthrows faith, he easily restores again all former vices.

A certain woman. One of the crowd. Verse 27. Blessed is the womb, &c. She thought that the mother of such a person must be peculiarly happy in having such a son. Yea, rather blessed, c. Jesus admits that she was happy -- it was an honour to be his mother, but he say that the chief happiness, the highest honour, was to obey the word of God. Compared with this, all earthly distinctions and honours are as nothing. Man's greatest dignity is in keeping the holy commandments of God, and in being prepared for heaven. Lk 10:20. (m) "Blessed" Lk 1:28,48

Blessed is the womb that bare thee, and the paps which thou hast sucked! - How natural was the thought for a woman! And how gently does our Lord reprove her!

s the womb that bare thee, and the paps which thou hast sucked. 28 But he said, Yea rather, blessed are they that hear the word of God, and keep it. We had not this passage in the other evangelists, nor can we tack it, as Dr. Hammond does, to that of Christ's mother and brethren desiring to speak with him (for this evangelist also has related that in ch. viii. 19 ), but it contains an interruption much like that, and, like that, occasion is taken from it for instruction. 1. The applause which an affectionate, honest, well-meaning woman gave to our Lord Jesus, upon hearing his excellent discourses. While the scribes and Pharisees despised and blasphemed them, this good woman (and probably she was a person of some quality) admired them, and the wisdom and power with which he spoke: As he spoke these things ( v. 27 ), with a convincing force and evidence, a certain woman of the company was so pleased to hear how he had confounded the Pharisees, and conquered them, and put them to shame, and cleared himself from their vile insinuations, that she could not forbear crying out, " Blessed is the womb that bore thee. What an admirable, what an excellent man is this! Surely never was there a greater or better born of a woman: happy the woman that has him for her son. I should have thought myself very happy to have been the mother of one that speaks as never man spoke, that has so much of the grace of heaven in him, and is so great a blessing to this earth." This was well said, as it expressed her high esteem of Christ, and that for the sake of his doctrine; and it was not amiss that it reflected honour upon the virgin Mary his mother, for it agreed with what she herself had said ( ch. i. 48 ), All generations shall call me blessed; some even of this generation, bad as it was. Note, To all that believe the word of Christ the person of Christ is precious, and he is an honour, 1 Pet. ii. 7 . Yet we must be careful, lest, as this good woman, we too much magnify the honour of his natural kindred, and so know him after the flesh, whereas we must now henceforth know him so no more. 2. The occasion which Christ took from this to pronounce them more happy who are his faithful and obedient followers than she was who bore and nursed him. He does not deny what this woman said, nor refuse her respect to him and his mother; but leads her from this to that which was of higher consideration, and which more concerned her: Yea, rather, blessed are they that hear the word of God, and keep it, v. 28 . He thinks them so; and his saying that they are so makes them so, and should make us of his mind. This is intended partly as a check to her, for doting so much upon his bodily presence and his human nature, partly as an encouragement to her to hope that she might be as happy as his own mother, whose happiness she was ready to envy, if she would hear the word of God and keep it. Note, Though it is a great privilege to hear the word of God, yet those only are truly blessed, that is, blessed of the Lord, that hear it and keep it, that keep it in memory, and keep to it as their way and rule. The Sign of the Prophet Jonah. 29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign