The Narrative of Luke

Chapter 11

Blaine Robison, M.A.

Published 10 October 2024 (in progress)

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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author.

Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● Philo: Works by Philo Judaeus of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online.

● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts.

● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations.

Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations.

Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).

Chapter Summary

Chapter Eleven begins with Yeshua teaching his disciples how to pray and then emphasizing the importance of persistence in prayer. He then delivered a mute man of a demon, after which adversaries accuse him of performing exorcism by the power of Beelzebul. Yeshua then vindicates his conduct while giving a lesson in the reality of spiritual warfare. He then encounters certain women who offer a blessing on his mother, but Yeshua corrects them to point out who is truly blessed.

Yeshua then offers a discourse to the people on lessons from history, including Jonah and the repentance of Nineveh, and the visit of the Queen of Sheba with King Solomon. A Pharisee invites Yeshua to dine with him, but then takes offense at Yeshua neglecting to wash his hands. Yeshua exposes the Pharisee's hypocrisy and proceeds to pronounce woes against Pharisees and then against Torah-experts. Yeshua's critics are greatly offended, and plot against him to entangle him in his words.

Chapter Outline

Instruction on Prayer, 11:1-4

The Friend at Midnight, 11:5-8

The Blessing of Boldness, 11:9-13

Blasphemy and Refutation, 11:14-20

Spiritual Warfare, 11:21-26

Blessing of Women, 11:27-28

Lessons from History, 11:29-32

Parable of Light, 11:33-36

Washing Controversy, 11:37-41

Woes upon Pharisees, 11:42-44

Woes upon Torah-Experts, 11:45-48

Lament of Judgment, 11:49-54

Winter, A.D. 29-30

Timeline Note

After the events of Chapter Ten (sending the Seventy and receiving their report and then visiting Martha and Miriam in Bethany of Judea) Yeshua attended the Hanukkah observance (19-26 December) in Jerusalem (John 10:22). John notes that "it was winter." While in Jerusalem he asserted his oneness with the Father and his ability to grant eternal life and as a result religious leaders planned to stone him (John 10:31). Yeshua escaped this plot and returned to Perea near Bethany "beyond the Jordan" (aka "Bethabara," John 1:28 NKJV) where Yochanan had first conducted his immersion ministry (John 10:40). This location cannot be determined with any certainty, but it is generally believed to be just a few miles north of the Dead Sea opposite Jericho. See the map here.

Instruction on Prayer, 11:1-4

The first section of the Chapter presents Yeshua teaching his disciples an important prayer. This prayer has been called the Lord's Prayer for centuries by Christians, since Yeshua authored it. In modern times the prayer has been dubbed the "Disciple's Prayer," since it was intended for Yeshua's disciples. In Matthew's account Yeshua presents the prayer in contrast to the "religious" prayer of hypocrites and pagans (Matt 6:5-14). Luke records the prayer as the result of one disciple requesting guidance on prayer. Geldenhuys notes that it would have been natural for Yeshua to repeat the prayer on two or more occasions in as part of his teaching (318).

Lightfoot suggests that the Matthew form with its seven petitions was presented earlier by unilateral decision of Yeshua whereas the Luke form, having been given based on a specific request, emphasizes five key petitions of prayer. Meyer suggests that the distinctive and shorter form in Luke is one of the proofs that disciples in the apostolic era did not use the Lord's Prayer as a formula. Unfortunately patristic Christianity adopted the Lord's Prayer as a communal ritual for worship services instead of teaching it as a model of how to pray. In private use the phrases can be a topical list to help organize one's prayer time.

Stern comments "All of its elements may be found in the Judaism of Yeshua's day, so in this sense it is not original with him" (32). The prayer is a beautiful combination or selection of petitions very similar to parts of the Amidah. Since Yeshua condemned those who "for appearance's sake offer long prayers" (Mark 12:40), the Lord's Prayer is a model of the brevity that Yeshua encouraged his disciples to employ in prayer. Leading rabbis of the day composed and used brief prayers of their own to conclude a standard ritual prayer (Berakoth 16b-17a).

1 And it came to pass in his being in a certain place praying, when he had finished, one of his disciples said to him, "Lord, teach us to pray just as Yochanan also taught his disciples."

And: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. it came to pass: Grk. ginomai, aor. mid., to transfer from one state to another, and here means come to be, become, take place, happen, occur. The Greek construction which begins this verse is a peculiar characteristic of Luke's writing style, appearing in the Besekh only in his writings, 17 times in this narrative of Yeshua and 20 times in Acts.

This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh (first in Gen 1:3). The verb is used to introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning.

in: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). his: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him (it) prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here in reference to Yeshua. being: Grk. eimi, pres. inf., a function word used in a wide variety of grammatical constructions, primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate.

in: Grk. en. a certain: Grk. tis, indefinite pronoun, a certain one, some one, any one. This pronoun is often used to distinguish someone or something of consequence in contrast to others. place: Grk. topos is used primarily to mean a spatial area, as a locality or a location for some activity. The location is left unstated, but it must have been in Perea (Santala 120). Gill notes that the Arabic version reads, "in a desert place." After observing Hanukkah in Jerusalem Yeshua went to place where Yochanan had been conducting his immersion ministry in Perea (cf. John 1:28; 10:40). See the timeline note above. This area is wilderness.

praying: Grk. proseuchomai, pres. mid. part., to petition deity for some personal desire, to offer prayer. In the LXX proseuchomai translates Heb. palal, to intervene, mediate, intercede or pray, first in Genesis 20:7 (DNTT 2:862). The context of prayer in Scripture is addressing the Sovereign Judge of all the earth and appealing to Him to invoke decision-making with respect to an urgent need by the one praying. Typical of Luke, the narrative calls attention again to the fact of Yeshua withdrawing to seek quiet and communion with the Father in prayer. Rather than a ritual prayer the participle denotes a special communion that only exists between the Son and the Father.

when: Grk. hōs, adv. with the primary function of connecting narrative components, often in a comparative sense, but used here with a temporal meaning; after, when. he had finished: Grk. pauō, aor. mid., engage in cessation of an activity or state; cease, finish, stop. The verbal clause may imply that Yeshua had been praying in a vocal manner and he could be heard. It was obvious that his prayer time had concluded. one: Grk. tis. of his: Grk. autos. disciples: pl. of Grk. mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple.

The term "disciple" is used most often for followers of Yeshua of which there were many (including women). Discipleship meant more than being a student. While the disciples valued Yeshua's superior knowledge, he was much more than a teacher to them. He was the Son of God and King of Israel (John 1:49). Through Yeshua promises made to their ancestors would be fulfilled. Moreover, he represented the future hope of the Messianic age. See my article The Call of Discipleship. The disciple is not identified, but was perhaps one of the Seventy who had not heard the prayer given on the mountain (Matt 5:1).

said: Grk. legō, aor., to make a statement or utterance, whether oral or in written form; say, tell, declare. to: Grk. pros, prep. The root meaning is 'near' or 'facing,' but with the accusative case of the pronoun following the meaning is 'to, toward' (DM 110). him: Grk. autos. Lord: Grk. kurios, voc., may mean either (1) 'one in control through possession,' and therefore owner or master; or (2) 'one esteemed for authority or high status,' thus lord or master. In the Besekh members of the Jewish public sometimes addressed Yeshua as kurios as a polite form of respect (John 4:11, 49; 5:7; 20:15). Disciples, however, called Yeshua kurios to recognize his authority and leadership over them.

teach: Grk. didaskō, aor. imp., to teach or instruct in order to impart knowledge. us: Grk. hēmeis, pl. pronoun of the first person, used in reference to the other disciples present. to pray: Grk. proseuchomai, pres. mid. inf. The infinitive here emphasizes result. The question as stated may seem strange. The Jewish disciples would have been accustomed to the prayer services conducted at the Temple and prayers offered in synagogue services, which consisted chiefly of benedictions and doxologies (Lightfoot).

Taking the question seriously were they asking about method? In other words, "teach us to pray in a way that is guaranteed to get results from God." Were they asking about discipline? In other words, "we don't have the ability to get up early for prayer and stay awake late at night for prayer." Were they asking about ritual or liturgy? Plummer notes that the Jewish Sages sometimes drew up such forms for their disciples. In any event the question is qualified by a comparison, which some the disciples apparently had personal knowledge from previous experience (cf. John 1:35-42).

just as: Grk. kathōs, adv. emphasizing similarity, conformity, proportion or manner; as, just as. Yochanan: Grk. Iōannēs, which attempts to transliterate the Heb. Yochanan, "John" in Christian versions. He was the son of Zechariah and Elizabeth (Luke 1:13) and served as the forerunner of the Messiah who called Israel to repent and to immerse as a testimony of repentance. Yochanan was a cousin of Yeshua, born in Hebron just six months before Yeshua in 3 BC (cf. Luke 1:26, 36, 56-57). Yochanan's ministry began in the Autumn of AD 26 (Edersheim 183). Yochanan conducted his immersion ministry in the Jordan River, although at different locations (John 1:28; 3:23). Yochanan's ministry lasted two years before he was executed by Herod Antipas (Mark 6:29; Luke 9:9).

also: Grk. kai. taught: Grk. didaskō, aor. his: Grk. autos. disciples: pl. of Grk. mathētēs. Luke affirms that Yochanan had a group of disciples that followed him (cf. Matt 9:14; 11:2; Mark 2:18; Luke 5:33; 7:18-19; John 3:25; Acts 19:1-3). Nothing is known of Yochanan's prayer life or what he actually taught his disciples, although there is a reference to Yochanan's personal revelation from God (John 1:32-33). Lightfoot suggests that Yochanan taught his disciples a philosophy of prayer that was different than the ritual prayers employed in synagogue and Temple worship.

Yochanan had given instruction in spiritual virtues (e.g. faith, repentance, being holy) and such virtues would be important in the supplication of prayer. It is noteworthy the request was not "teach us to pray as you do."

2 Then he said to them, "When you pray, say: 'Father, hallowed be Your name. Your kingdom come.

Reference: Matthew 6:9-10.

Then: Grk. de, conj. used to indicate (1) a contrast to something preceding, "but;" (2) a transition in subject matter, "now, then;" or (3) a connective to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. he said: Grk. legō, aor. See the previous verse. to them: pl. of Grk. autos. When: Grk. hotan, temporal marker; when, whenever; "at the time when the condition is met" (HELPS). you pray: Grk. proseuchomai, pres. mid. subj., 2p-pl. See the previous verse. The plural form of the verb could intend individual ("each of you") or corporate compliance or both. The syntax of the clause assumes the practice of prayer.

The first mention of prayer in the Bible is of Abraham (Gen 20:7) and there are many recorded prayers in the Tanakh by notable personalities. In Israelite culture prayer was generally accomplished by proxy, that is the high priest did the interceding. In the first century devout Jews, living at Jerusalem, went to the temple to pray every day (Luke 18:10; Acts 3:1). Jews who lived at a distance too far for a daily journey or in the Diaspora went to a synagogue and faced Jerusalem.

say: Grk. legō, pres. imp., 2p-pl. The verb does not necessarily imply a rote word-for-word repetition, but rather introduces key subjects to include in prayer. Father: Grk. patēr, voc., normally of a male parent or ancestor, but frequently in reference to God, which emphasizes both his activity as creator and sustainer. The vocative case indicates a direct communication with the Father. In the Hebrew vernacular Yeshua would have used the word abba, as occurs in Mark 14:36. The address of "Father" alludes to God's special covenantal relationship with Israel, "His son" (Ex 4:22; Hos 11:1; cf. Deut 1:31; 8:5; 32:6; Ps 103:13; Isa 43:6; 63:16; 64:8; Jer 3:19; 31:9; Hos 1:10: Mal 1:6).

Levine notes that "Father" is the Jewish address for God, especially in post-Tanakh prayers (Sirach 23:1; 51:10; Tobit 13:4). While Jews recognized the God of Israel as the "father" of mankind in the sense of creator (Acts 17:28; Josephus, Ant. IV, 8:24), the capitalized "Father" in the Besekh continues the Jewish covenantal meaning. The form of the prayer here omits "Our," but it is implied (cf. Rom 1:7; 1Cor 1:3; 2Cor 1:2; 6:18; Gal 1:3; Eph 1:2; Php 1:2; 2Th 1:1; Phm 1:3).

hallowed be: Grk. hagiazō, aor. pass. imp., may mean (1) to sanctify, hallow, consecrate, or dedicate or (2) to treat as holy or to reverence. The second meaning applies here. Your: Grk. su, pronoun of the second person. name: Grk. onoma is used in its central sense of identifying someone. In Hebrew literature it also carries the idiomatic sense of qualities, attributes, reputation, powers or authority. The name which is to be hallowed is no doubt the sacred name, YHVH, given to Moses (Ex 3:14). The connection between YHVH and Father may be found in the Tanakh:

"Do you O foolish and unwise people thus repay to ADONAI [Heb. YHVH]? Is He is not your Father who bought you? He had made you and established you!" (Deut 32:6 BR).

"For You are our Father, though Abraham would not know us or Israel not recognize us. You, ADONAI [Heb. YHVH], are our Father, Our Redeemer, from everlasting is Your name.(Isa 63:16 TLV)

"But now, ADONAI [Heb. YHVH], You are our Father. We are the clay, and You are our potter, we are all the work of Your hand." (Isa 64:7 TLV)

Even though the sacred name occurs over 6,000 times in the Tanakh, Yeshua follows Jewish custom in not specifically saying the sacred name (cf. Amos 6:10). Jews typically used a substitute for saying the sacred name. See my web article The Blessed Name. This phrase follows the practice of Kedushat HaShem, "Sanctification of the Name," in Jewish prayers and recalls the first sentence of the synagogue prayer known as the Kaddish:

"Magnified and sanctified be His great name in the world which He has created according to His will."

The first subject in the prayer is more than just a verbal form of respect when addressing the Holy One. The intent of the Messiah is that his disciples sanctify the Name of the Father by how they live out that name. "Holy be Your Name in my life." This is the positive action required to avoid breaking the third commandment of not taking His name in vain (Ex 20:7). Israel took God's name when they agreed to the covenant with its commandments. To live contrary to the terms of the covenant dishonors the Name with which his disciples have been sealed (2Cor 1:22; Eph 1:13; Rev 7:2-3). This sense is captured in Paul's statement:

"Everyone who names the name of the Lord is to abstain from wickedness." (2Tim 2:19 NASU)

The phrase "hallowed by Your Name" is a reminder that God is a holy God, and hallowing is a pledge to live in accordance with His character.

Your: Grk. su. kingdom: Grk. ho basileia, kingdom, sovereignty, or royal power, and used here to refer to the royal reign of God or kingdom of God as announced by the Hebrew prophets (e.g. Isa 9:7; Dan 7:27) and Yeshua. In Scripture the concept of God's kingly rule is only presented in connection with the Israelite monarchy, not any Gentile ecclesiastical organization. Even in the eschatological kingdom the ruler will be a Jewish descendant of David (Jer 23:5; 33:15; Ezek 34:23-24; 37:24-25; Hos 3:5; Zech 12:7-10). For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43.

come: Grk. erchomai, aor. imp., 'to come' or arrive, with focus on a position from which action or movement takes place or 'to go' with the focus on the goal for movement; here primarily the former. The challenge of interpretation is that Yeshua had already announced that the kingdom had come in his person (Matt 4:17; 12:28). Why is he now telling his disciples to pray "Your kingdom come (or go)?" Given the address of the prayer the phrase "Your kingdom" first refers to the kingdom or dominion of the Father as it exists in heaven where He is the sole authority and rules without any presence of evil.

The "Father's kingdom" is then manifest in the reign of the King of Kings, which began in humility with the first advent and will be established on the earth when Yeshua returns in glory (Dan 7:27; Zech 14:4, 9, 16-19; Matt 5:5; 6:10; 25:31; Rev 5:10; 11:15; 21:1-3). Recognizing God as King means that the kingdom's citizens put complete trust in the King for their welfare, surrender their hearts, lives and fortunes to the King, accept the authority of the King for life, and obey the King's commands (Matt 5:3, 10, 19; 6:21, 33; 7:21; 18:3; Luke 12:31-34; 17:21; John 3:5). Such obedience reflects the primary character of God's kingdom, namely "righteousness, peace and joy in the Holy Spirit" (Rom 14:17).

There may be many congregations in the present age, but there is only one Kingdom in the present age and the age to come. The petition "your Kingdom come" might be explained as referring to the Second Coming of the Messiah and ushering in the eternal kingdom of God. The interpretation may be found in the wish prayer, "come Lord Yeshua" (Rev 22:20). Another approach is to consider that Yeshua's kingdom came in power through the crucifixion, resurrection and ascension in which he triumphed over Satan (Col 2:9-15) and then culminated on Pentecost with the empowerment of the Holy Spirit.

Thus Yeshua's disciples pray that his kingdom which began in their hearts will "go" and spread around the earth, fulfilling the Great Commission. Yeshua may also have been alluding to a promise in the Torah, "and you shall be to Me a kingdom of priests and a holy nation" (Ex 19:6). Praying for his kingdom to come is praying that the sort of kingdom he wants will happen.

Textual Note:

A number of versions insert the clause "who is in heaven" after "Father" (AMPC, BRG, EHV, KJV, MEV, NKJV, NLV, NMB, RGT, WEB, WE). The earliest manuscripts from the second century (Marcion), the third century (p75, Origen, Tertullian), and fourth century (the Vulgate, Sinaiticus, Vaticanus, Syriac) all lack the clause (GNT 255). The clause was added to later manuscripts to make the verse conform to Matthew 6:9 (Metzger). The same manuscript evidence also applies to the inclusion of the clause: "Your will be done on earth as it is in heaven."

3 'Give us each day our daily bread.

Reference: Matthew 6:11.

Give: Grk. didōmi, pres. imp., to give, used in a wide variety of situations, often with the focus on generosity and the context determining whether the focus is on generosity or some other rationale for the giving. us: Grk. hēmeis, pl. pronoun of the first person. each: Grk. kata, prep., generally used to signify (1) direction, 'against, down;' (2) position, 'down, upon, in;' or (3) conformity or relation, 'according to, 'with regard to.' The third meaning applies here in a distributive sense. day: Grk. ho hēmera, "the day," which normally referred to the daylight hours from sunrise to sunset, or the civil or legal day that included the night.

our: Grk. hēmeis. daily: Grk. epiousios, adj., what is needed for subsistence to sustain life. The adj. refers to God's provision that is needed for each day (HELPS). The noun occurs only twice in the Besekh (also in Matthew's version of the this prayer). bread: Grk. artos (for Heb. lechem), bread or food, which refers to a baked product made from cereal grain. Since bread was eaten at every meal in biblical lands, the term was often used as a synonym for food and the support of life in general quite apart from its literal meaning (DNTT 1:250).

The prayer recalls the days of the wilderness wanderings when God literally provided the daily manna, the bread of heaven (Ps 105:40; John 6:31). Consider that in ancient times when there was no refrigeration, shopping for food was a daily necessity. Wages for workers were also paid daily in order to buy food. We should note that the plural pronouns focus on the community and not just the individual. Plummer notes that the straight forward meaning of the petition is: "Continually give us day by day our bread for the coming day."

This petition is unselfish. We are praying that God will provide for the needs of the people of God. Some in our midst don't have money for food. By praying this prayer we are taking responsibility for their welfare and helping to bear their burdens (Gal 6:2). The petition also recognizes that God's blessings are shared as a people. What He gives is not the sole property of the recipient (Isa 58:7). The early disciples understood this principle and shared their bread with one another (Acts 2:44-46; cf. 1Jn 3:16-17).

The petition contains profound spiritual meaning. Bread was a metaphor for the resources that sustain us (Eccl 11:1). Bread represents all the promises God made to Israel (Matt 15:26). Bread represents eternal life and that life is found in Yeshua. (John 6:27, 48). To pray for our daily bread is not to ask for just what our bodies need, but what will also nourish our souls and spirits. Just as the Israelites were provided manna to sustain them while they were pilgrims in the wilderness, so we pray for the bread that will sustain us during our sojourn on earth.

4 "And forgive us our sins, for we ourselves also forgive everyone indebted to us; and lead us not into temptation."

Reference: Exodus 32:32; Numbers 14:18; Psalm 25:18; Matthew 6:12-13.

And: Grk. kai, conj. forgive: Grk. aphiēmi, aor. imp., to release or send away, here meaning to release from an obligation, cancel, forgive. us: Grk. hēmeis. our: Grk. hēmeis. sins: pl. of Grk. hamartia may refer to (1) a behavioral action, a misdeed that creates liability, every departure from the way of righteousness; (2) the result of sinning or the condition of being sinful; or (3) an invasive evil power. The first meaning is intended here. Hamartia is the dominant word for sin in the Besekh. The noun occurs 9 times in Luke, always in the plural form, which points to the cumulative effect of living by one's own preferences and values.

In Scripture sin is a conscious deviation from the right way and as a behavior is a violation of commandments given by God and recorded in the Torah by Moses (Rom 3:20; 4:15; 7:7; Jas 2:9; 1Jn 3:4). The earliest mentions of sin depict behavior that merits the judgment of God (cf. Gen 15:16; 18:20; 20:9; 42:21; Ex 10:17; 20:5). Behavioral sin may be one of commission, i.e., doing what is prohibited, or one of omission, i.e., failing to do what is commanded, and in both cases implies knowledge of God's will (Jas 4:17).

The Torah recognizes that a transgression could be unintentional, a sin of error, inadvertence or negligence (Lev 4:1-3, 27-28; 5:18; Num 15:22-29; Deut 19:4-6). Nevertheless, atonement by a sin offering was still required (Lev 4:2-3). In Scripture hamartia does not include mistakes, the imperfections that separate humanity from divinity, "falling short of the glory" (Rom 3:23). The plural form of "sins" could allude to multiple offenses or the repetition of a single offense.

for: Grk. gar, conj., is generally accepted as a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" "for." The conjunction is used to express cause, explanation, inference or continuation of an idea or statement. we ourselves: pl. of Grk. autos. also: Grk. kai. forgive: Grk. aphiēmi, pres., 1p-pl. everyone: Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. indebted: Grk. opheilō, pres. part., to be under a prescribed obligation, to have a duty or to owe someone. to us: Grk. hēmeis.

Yeshua makes a connection between "sins" and "debts" so that sin is no longer conceived of as simply disobedience, but as an outstanding debt. When we fail to meet God's expectations as expressed in the commandments we are in debt to Him. The declaration following the petition can have two layers of meaning. Relevant to this context is the legal fiction created by Hillel to prevent the forgiveness of debts every seven years as specified in the Torah (Deut 15:1-2, 7-9). See my comment on Matthew 5:42. This petition constitutes a rebuke of Hillel's policy. Thus, the disciple knowing that God is willing to forgive his "debt" of sin is willing to forgive a monetary debt in accordance with the Torah requirement.

In addition followers of Yeshua who have sinned owe something to the congregation to which they belong, even if the sin was not committed against a member of the congregation. Yeshua provided instruction on confronting sin in order to reconcile the errant believer with the congregation (Matt 18:15-19). If someone confesses the commission of sin and manifests repentance to the congregation, then Yeshua expects forgiveness to be granted.

and: Grk. kai. lead: Grk. eispherō, aor. subj., cause to be brought into a place or condition; lead into, bring in. us: Grk. hēmeis. not: Grk. mē, adv., a particle of qualified negation, ruling out any implications that could be involved with what should (could, would) apply; no, not (HELPS). It differs from the other standard negative particle, oú, in that oú is objective, dealing only with facts, while mē is subjective, involving will and thought (DM 265).

into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; into, to, unto. temptation: Grk. peirasmos may mean either (1) a means to determine quality or performance, test or trial; or (2) exposure to possibility of wrongdoing, temptation. Most Bible versions translate the noun as "temptation," but some have "testing" or "time of trial" (CJB, GNB, NRSV). Both meanings could apply here.

The prayer "lead us not into temptation" is also is found in a Jewish daily blessing.

"May it be Thy will, O Lord, my God, to make me lie down in peace, and set my portion in Thy law and accustom me to the performance of religious duties, but do not accustom me to transgression; and bring me not into sin, or into iniquity, or into temptation, or into contempt." (Berakoth 60b)

One Rabbi cautioned: "Never should a man bring himself into temptation as David did, saying, 'Examine me, O Lord, and prove me' [Ps 36:2], and stumbled" (Sanhedrin 107a). Even so, the petition in the Lord's Prayer as translated by the most versions is paradoxical since God expressly says that He tempts no one (Jas 1:3), whereas Satan is the great tempter (Matt 4:1; Luke 4:13; 1Cor 7:5; 1Th 3:5). On the contrary, God does test His people (Ex 15:25; 16:4; Deut 8:2; Jdg 2:21-22; 3:1; Ps 11:4-5). Jacob (aka "James") offers this exhortation,

"My brothers and sisters, when you might encounter various trials, consider every joy, 3 knowing that the testing of your faithfulness produces patience. 4 And let patience have its perfect work, that you may be perfect and complete, lacking in nothing." (Jas 1:2-3 BR)

The petition is appropriate for the disciple since Yeshua was "led up by the Spirit into the wilderness to be tempted [or tested] by the devil" (Matt 4:1). The petition would be like asking God not to take us where Yeshua had to go. So, by this prayer the disciple could be asking God (1) to spare him trials that would in fact destroy his faith; and/or (2) to give him overcoming faith to handle the trials that come his way.

Additional Note: Doxology

The doxology of the Lord's Prayer ["For Yours is the kingdom, and the power, and the glory, for ever. Amen."] preserved by some Bible versions (Matt 6:13) is not included here. Moreover, the doxology does not occur in the earliest and best manuscripts of the Greek New Testament (GNT 18). Thus, Yeshua did not provide a doxology at all. Lightfoot suggests that Yeshua's purpose was simply to emphasize the petitionary nature of the prayer. The doxology is preserved in the second century works Didache Chap. 8 (with the omission of "kingdom"), and the Diatessaron 9:36, so it was not the invention of late MS copyists.

The doxology echoes the praise of Ezra, "Yours, ADONAI, is the greatness, the power and the splendor, and the victory and the majesty, indeed everything in heaven and earth. Yours is the kingdom, ADONAI and You are exalted above all" (1Chr 29:11 TLV). Metzger notes that third century patristic commentaries on the Lord's Prayer (e.g., Tertullian, Origen, and Cyprian), suggest the doxology was composed in order to adapt the Prayer for liturgical use in congregational worship (14).

The Friend at Midnight, 11:5-8

This parable is similar to that of the Unjust Judge in 18:1-8. Both of them are reported only by Luke. Plummer comments that the Gospel of Luke is in a special sense the Gospel of Prayer; as both parables teach that prayer should be importunate and persevering. So far as they differ, the one shows that prayer is never out of season, the other that it is sure to bring a blessing and not a curse.

5 And he said to them, "Who among you would have a friend, and would go to him at midnight and say to him, 'Friend, lend me three loaves;

And: Grk. kai, conj. he said: Grk. legō, aor. See verse 1 above. to: Grk. pros, prep. See verse 1 above. them: pl. of Grk. autos; the disciples mentioned in verse 1 above. Who: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. The pronoun introduces a rhetorical question that continues through verse 7 and poses a hypothetical situation. Many versions obscure the question form by translating the verse in a declarative form, most beginning with "suppose." among: Grk. ek, prep. used to denote derivation or separation, here the former; out of, out from among, from. you: Grk. humeis, pl. pronoun of the second person.

would have: Grk. echō, fut., to have, hold or possess with a wide range of application. a friend: Grk. philos, which may serve as adj. to denote being friendly or kindly disposed toward or a noun to denote a degree of peaceful relationship, more than a casual acquaintanceship; friend. Note that Yeshua did not say "neighbor." The mention of friend suggests a relationship of trust and mutual service. and: Grk. kai. would go: Grk. poreuō, fut. mid., to move from one part of an area to another, to make one's way; go, journey, travel. The choice of this verb would suggest that the friend does not necessarily live next door.

to: Grk. pros. him: Grk. autos. at midnight: Grk. mesonuktion, midnight, the middle of the period between sunset and sunrise. The term is not intended to be an exact time measurement, since there were no clocks. By Jewish reckoning midnight was the end-point of the second watch at the Temple in Jerusalem, which lasted about 9 pm to midnight. The time for the appeal seems most unreasonable, yet necessity requires urgency. The visiting friend probably arrived late in the evening and alludes to the practice of traveling at night to avoid the heat of the day.

and: Grk. kai. say: Grk. legō, aor. subj. to him: Grk. autos. Friend: Grk. philos, voc. lend: Grk. kichrēmi, aor. imp., to loan or lend. me: Grk. egō, pronoun of the first person. Note that the request is not "give me." three: Grk. treis, adj., the numeral three. loaves: pl. of Grk. artos. See verse 3 above. The common translation of "loaves" may be misleading to modern readers. This was not the fluffy sliced white bread of modern times. The English term "loaf" refers to a molded mass, so it does not define size. The Israelites made bread in the form of an oblong or round cake, as thick as one's thumb, and as large as a plate or platter (Thayer).

The verb "lend" recognizes that the loaves have monetary value and thus the loan would be repaid with money or in kind. Gill points out that it was usual of Jews to ask a neighbor to lend loaves, and certain rules are laid down, especially in relation to the Sabbath and a festival day. Such an exchange was not considered a gift, but a short-term arrangement with provision of a pledge of some kind (Shabbat 23:1). Hillel issued the rule that "a woman must not lend a loaf to her neighbor without first valuing it; lest wheat advances, and they come to usury'' (Baba Metzia 5:9). There is nothing particularly denoted by the number "three," but Ellicott suggests the three could be one for himself, one for the guest and one in reserve.

6 since a friend of mine has come from a journey to me, and I do not have anything to set before him;'

since: Grk. epeidē, conj., aptly 'if indeed,' which assumes the preceding is something factual, and emphatically what aptly or predictably follows (HELPS). a friend: Grk. philos. See the previous verse. of mine: Grk. egō. has come: Grk. paraginomai, aor. mid., to make one's way so as to be present; come, arrive, be present. from: Grk. ek, prep. a journey: Grk. hodos, with the focus on the concept of going the word typically has the sense of a route for traveling, hence a way, a road or a highway. Here it refers to the act of traveling; journey, way, trip. to me: Grk. egō. The clause implies traveling a considerable distance.

and: Grk. kai, conj. I do not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. have: Grk. echō, pres. See the previous verse. anything: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, that. to set before: Grk. paratithēmi, fut., to place something beside, to set before. him: Grk. autos. The explanation of the need does not necessarily imply a desire to serve a meal at midnight, but the lack of provisions to provide proper hospitality to the unexpected visiting friend during the next day.

7 and he from within answering says, 'Do not cause me trouble; already the door has been shut and my children are with me in the bed; I am not able having arisen to give to you?'

and he: Grk. kakeinos, demonstrative pronoun in reference to someone or something mentioned earlier in the narrative; 'also that one' or 'even that one.' from within: Grk. esōthen, adv., with focus on origin from within or inside, here of a house. answering: Grk. apokrinomai, aor. pass. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. says: Grk. legō, aor. subj. See verse 1 above. The use of "answered" and "says" is a typical Hebraic way of advancing the narrative of dialog. The verb "answered" emphasizes that a verbal response was made and "says" introduces the quotation.

Do not: Grk. mē, adv. cause: Grk. parechō, pres. imp., to cause something to be present or cause one to have something. me: Grk. egō. trouble: Grk. kopos may mean (1) experience of distress, trouble, harassment or (2) engagement in fatiguing activity, labor, hard work. The first meaning applies here. already: Grk. ēdē, adv. with focus on temporal culmination, now, already. The adverb refers to a point of time preceding another point of time and implying completion (HELPS). the door: Grk. ho thura, a device for opening and closing an entranceway; door, gate. has been shut: Grk. kleiō, perf. pass., closed to prevent entry; locked, shut; in other words "shut for the night."

and: Grk. kai, conj. my: Grk. egō. children: n.pl. of Grk. ho paidion (the diminutive form of pais, "child"); little one, whether boy or girl. In its literal use the term implies a child perhaps seven years old or younger (HELPS). There is no mention of a wife, but it would be implied. are: Grk. eimi, pres., 3p-pl. See verse 1 above. with: Grk. meta, prep. of association or accompaniment, here the latter. me: Grk. egō. in: Grk. eis, prep. the bed: Grk. ho koitē, a place for lying down and resting or sleeping; bed, couch. Ancient Jews had nothing resembling the modern bed with the sleeping surface elevated off the floor.

Sleeping occurred on divans, or on mats laid upon the floor. Barnes notes that the statement does not mean that the children were in the same bed, but simply all were sleeping in the same room. There was no such thing as separate bedrooms for parents and children. In fact, bedrooms didn't come into existence until Medieval times, and then only in homes of the wealthy. In ancient times the number of rooms in a family dwelling depended on the wealth of the owner. See the article Houses in the Bible. The friend responds by pointing out that the request is outrageous because of the risk of wakening the entire family (Ellis).

I am not: Grk. ou, adv. able: Grk. dunamai, pres. mid., the quality or state of being capable. having arisen: Grk. anistēmi, aor. part., to rise, stand up or get up and in its ordinary use refers to the physical motion of transition from a sitting or recumbent position or simply standing. to give: Grk. didōmi, aor. inf. See verse 3 above. to you: Grk. su. The parable keeps the conversation between the two men, whereas in reality the wife would handle the domestic task of borrowing or supplying bread. Plummer notes that it is the trouble that the friend minds, not the parting with the bread.

8 I say to you, even though he will not give to him, having arisen because of being his friend, yet because of his persistence having arisen he will give him as much as he needs.

I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis; i.e., Yeshua's disciples. even: Grk. kai, conj. though: Grk. ei, conj., a primary particle of condition; if, whether, though. he will not: Grk. ou, adv. give: Grk. didōmi, fut. See verse 3 above. to him: Grk. autos. having arisen: Grk. anistēmi, aor. part. See the previous verse. because of: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The second usage applies here. being: Grk. eimi, pres. inf. See verse 1 above. his: Grk. autos. friend: Grk. philos. See verse 5 above.

yet: Grk. ge, an emphatic particle with focus on the preceding words; assuredly, at least, indeed. because of: Grk. dia. his: Grk. autos. persistence: Grk. ho anaideia, lacking respect for convention, shameless persistence. The noun occurs only here in the Besekh. having arisen: Grk. egeirō, aor. part., to rise or raise from a recumbent or lower position. he will give: Grk. didōmi, fut. him: Grk. autos. as much as: Grk. hosos, correlative pronoun; how great, how much, how many, as much. he needs: Grk. chrēzō, pres., experience the lack of, need; here of bread.

Christian theology explains the nature of God by using positive logical arguments. The Jewish method is to declare what God is like by illustrating what He is not. So, if a friend will grudgingly respond to a need, how much more will God do since He is good, gracious and loving and available 24/7? Nevertheless, this parable illustrates the importance of persistence in prayer. In reality persistence is not strictly necessary for God to answer prayer, but persistence demonstrates the importance of the issue to the disciple.

Yeshua did not present the illustration in order to justify making unreasonable demands of God in order to satisfy "desires of the eyes." Rather by following immediately upon the prayer in verses 2-4 Yeshua emphasizes that each of the petitions of the Lord's Prayer are urgent matters representing spiritual priorities. These petitions must be a regular part of the disciple's prayer life.

The Blessing of Persistence, 11:9-13

9 "I also say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.

Reference: Matthew 7:7.

I also: Grk. kagō (from kai, "also" and egō, "I"), conj., lit. "and I." The first person pronoun is emphatic. say: Grk. legō, pres. See verse 1 above. In the previous section the parable "spoke," but now Yeshua adds his personal instruction concerning prayer (Plummer). to you: Grk. humeis; his disciples. ask: Grk. aiteō, pres. imp., 2p-pl., to ask in expectation of a response; ask, ask for, request. Even though God knows our needs, Yeshua encourages his disciples to petition God for their needs and the needs of others. and: Grk. kai, conj. it will be given: Grk. didōmi, fut. pass. See verse 3 above. to you: Grk. humeis.

seek: Grk. zēteō, pres. imp.,2p-pl., to seek or search for in order to find. Like the verb "ask" the verb "seek" may concerns basic needs (Luke 12:30), but also applies to intangible virtues, such as seeking wisdom for decision-making. and: Grk. kai. you will find: Grk. heuriskō, fut., 2p-pl., to discover or find something, especially after searching. knock: Grk. krouō, pres. imp., 2p-pl., to knock to gain admittance. and: Grk. kai. it will be opened: Grk. anoigō, fut. pass., to open, generally used of doors and objects or fig. of furnishing an opportunity. to you: Grk. humeis. The word picture of knocking can especially apply to praying for ministry opportunities (Col 4:3).

This instruction is a spiritual application of the law of cause and effect. The action verbs all assume there will be a result. Yeshua gives assurance that the result will be positive, although the future tense of the result verbs would not necessarily indicate an immediate result. When associated with the imperative mood the present tense of each the three action verbs generally means to start and keep on doing the action. The present tense of the action verbs reinforces the boldness and persistence illustrated in the previous parable. The imperative mood of the action verbs, though normally the mood of command, is probably intended to convey an entreaty or even permission, rather than finality of a command with the force of law.

Yeshua thus provides an important key to effective prayer and assures his disciples that perseverance in prayer will produce a result. There are other factors in gaining answers, such as praying in humility, praying explicitly and praying in faith. We should note that Yeshua does not guarantee the nature of the response from God or that the prayer will be answered exactly as requested. God might have a better answer. For a full discussion of this topic see my slide presentation Principles of Effective Prayer.

10 For everyone, the one asking, receives; and the one seeking, finds; and to the one knocking, it will be opened.

Reference: Matthew 7:8.

For: Grk. gar, conj. everyone: Grk. pas, adj. See verse 4 above. the one: Grk. ho, definite article, but used here as a demonstrative pronoun that reinforces the adjective "everyone." asking: Grk. aiteō, pres. part. See the previous verse. receives: Grk. lambanō, pres., to lay or take hold of, to take in the hand or receive. and: Grk. kai, conj. the one: Grk. ho. seeking: Grk. zēteō, pres. part. See the previous verse. finds: Grk. heuriskō, pres. See the previous verse. and: Grk. kai. to the one: Grk. ho. knocking: Grk. krouō, pres. part. See the previous verse. it will be opened: Grk. anoigō, fut. pass. See the previous verse.

Yeshua reiterates the important principle that receiving answers to prayer relies on perseverance in asking, seeking and knocking. The problem is that too often people don't even ask God (Jas 4:2). Israelites were exhorted "Give Him no rest" (Isa 62:7). Bible examples demonstrate the value of persistence in prayer.

● Abraham gained significant concessions from God in his intercession for Sodom (Gen 18:18-33).

● Isaac's persistent prayer for his barren wife resulted in pregnancy (Gen 25:21).

● Jacob wrestled with God throughout the night, refusing to let go until he received a blessing (Gen 32:24-32). His persistence resulted in a profound transformation, a new name and a new revelation.

● Moses is lauded as being mighty in intercession for Israel and God answering, often with signs and wonders (Num 1:2; 10:35-36; 11:1-15; 12:13; 14:13-19;; 16:15-22; 21:7; 27:5; Ps 99:6).

● Hannah endured years of barrenness but persisted in prayer before the Lord for a son (1Sam 1:9-20). Her unwavering faith led to the birth of Samuel, who became a great prophet and leader in Israel.

● David was a man of prayer and the book of Psalms are full of his prayers with references to answers (Ps 3:4; 20:6; 34:4; 55:19; 118:5, 21; 119:26; 138:3).

● Elijah prayed earnestly that it would not rain, and it did not rain in the land for three and a half years as a judgment on King Ahab (Jas 5:17; 1Kgs 17:1).

● When faced with a terminal illness, King Hezekiah pleaded to God for healing and deliverance from death (2Kgs 20:1-11). God answered and granted him an additional fifteen years of life as a sign of His mercy and faithfulness.

So, we should keep on presenting our requests to God until He says "no" (cf. 2Cor 12:8-9). While not stated specifically in Yeshua's instruction here, prayer is most successful when done according to God's will. The apostle John reiterated this important principle:

"Now this is the confidence we have before Him, that, if we ask anything according to His will, He hears us. 15 And if we know that He hears us, whatever we ask, we know that we have the requests we have asked from Him." (1Jn 5:14-15 NASU)

We may well ask just what is God's will to pray for in a particular situation, but we may safely follow the example of Yeshua and the apostles and make the same sorts of petitions to God as they did. The petitions in the Lord's Prayer are God's will and we may confidently pray for these things. Some believe that all petitions to God, particularly for healing, should always include the caveat "if God wills," since Yeshua prayed in the Garden of Gethsemane, "Yet not as I will, but as You will" (Matt 26:39).

However, Yeshua added the condition to His prayer precisely because he made a proposition directly contrary to the known will of the Father. While the apostles used the caveat in relation to planning (Acts 18:21; Rom 1:10; 15:32; 1Cor 4:19; Jas 4:13-15), they always prayed boldly without adding the conditional statement. Plans and prayers are two very different things. The promise of Scripture is that God always answers prayers according to His will (1Jn 5:14). See my article The Will of God.

11 Now which among you who is a father, the son asking for a fish and instead of a fish he will give him a snake?

Reference: Matthew 7:10.

Now: Grk. de, conj. which: Grk. tis, indefinite pronoun. See verse 1 above. among: Grk. ek, prep. See verse 5 above. you: Grk. humeis, pl. pronoun of the second person. who is: Grk. ho, definite article, but used here as a demonstrative pronoun. a father: Grk. patēr. See verse 2 above. Yeshua alludes to the fact that generally his disciples were married and had children (Matt 19:29; Luke 18:29). the son: Grk. ho huios, generally a male offspring, whether by direct birth or by more remote ancestry. asking for: Grk. aiteō, fut. See verse 9 above. a fish: Grk. ichthus, a cold-blooded aquatic vertebrate, having fins and gills, and typically an elongated body covered with scales.

Fish have been part of human diet since Noah's flood (Gen 9:2-3). God then directed a kosher diet plan for Israel, specifying that of aquatic animals only those with fins and scales were considered suitable for eating (Lev 11:9; Deut 14:9). Fish was a staple food for Israelites. There are a variety of fish species in the Sea of Galilee but those caught for food by Israelites include tilapia, barbel and sardine.

and: Grk. kai, conj. instead of: Grk. anti, prep., over against, opposite, instead of. In this instance the preposition denotes a reaction of substitution. a fish: Grk. ichthus. he will give: Grk. epididōmi, fut., may mean (1) convey to; or (2) give up control. The first meaning applies here. him: Grk. autos, personal pronoun. a snake: Grk. ophis, a limbless scaly reptile in the literal sense. There are many species of snake indigenous to Israel. See this informative article. God designated all reptiles unclean for food by virtue of lacking a divided hoof and chewing the cud (Lev 11:3-4).

The shocking suggestion would no doubt elicit an immediate negative response from his Jewish followers. No Jewish father would give his son meat of an unclean animal (cf. Acts 10:14). The fact that Yeshua asked the question in this manner proves that he did not cancel Torah food laws for his followers. (See my exposition of Mark 7:18-19.)

12 Or also if he asks for an egg, will he give him a scorpion?

Or: Grk. ē, conj. involving options and is used as (1) a marker of an alternative, "or;" or (2) a marker indicating comparison; than, rather than. The first meaning applies here. The conjunction introduces a parallel illustration to the one in the previous verse. also: Grk. kai, conj. if he asks for: Grk. aiteō, fut. See verse 9 above. The subject of the verb is the son. an egg: Grk. ōon, egg of a bird. The species is not stated but probably a chicken. will he give: Grk. epididōmi, fut. See the previous verse. The subject of the verb is the father. him: Grk. autos; the son.

a scorpion: Grk. skorpios, an arachnid having a long, narrow, segmented tail that terminates in a venomous sting; scorpion. At least 21 species of scorpion have been identified in Israel, three of which are poisonous (Haaretz.com). The scorpion is typically found in desert areas and sparse woodland. Plummer notes that when its limbs are closed round it, it is egg-shaped. The scorpion was one of the dangers Israel faced in the wilderness of Sinai (Deut 8:15). In Ezekiel 2:6 "scorpion" is employed as a metaphor of bitter, stinging words.

Pliny the Elder, a Roman historian (A.D. 23-79), wrote that the scorpion produces maggots that look similar to eggs (Natural History, Book XI, Chap. 30). Gill suggests the allusion may be to a cruel practice in which a scorpion is put into an empty eggshell to be given to persons whose death has been desired; which it bursting from, at once strikes and kills. But what father would do so to a child!?

13 If therefore you, being evil, know to give good gifts to your children, how much more will the Father, the One of heaven, give the Holy Spirit to those asking Him?"

Reference: Matthew 7:11.

If: Grk. ei, conj. See verse 8 above. therefore: Grk. oun, conj. may be used to (1) denote that what it introduces is the result of or an inference from what precedes, "so, therefore, consequently, accordingly, then;" or (2) resume a subject once more after an interruption, "so, as has been said" (BAG). The first meaning applies here. you: Grk. humeis; the disciples. being: Grk. huparchō, pl. pres. part., to function or be in a state or condition as determined by circumstance; be, begin, exist. As a verbal adjective the present participle is descriptive of character or personal condition as current.

evil: pl. of Grk. ponēros (from poineō, "to toil"), adj., may mean (1) marked by lowness in social worth or deviation from an acceptable moral or social standard, particularly as prescribed by God in his Word, (2) low in quality, bad, poor, or (3) in deteriorated or undesirable state or condition. The first meaning is intended here. In Greek culture the term originally meant "oppressed by toils" (Abbott-Smith). In the LXX ponēros translates Heb. ra, which has a wide range of meaning, including adversity, bad, disagreeable, evil, unpleasant, or of little value, first in Genesis 2:9 (DNTT 1:565).

In the Tanakh ra is used to describe (1) that which is ethically evil (Deut 1:35; 4:25) and (2) something or someone that is displeasing, injurious, unhappy, unkind or unpleasant (e.g. Lev 27:10; Deut 22:14; 28:35; Prov 25:20; Isa 3:11). The broad range of meaning of the term requires close attention to the context to determine its usage. Considering that Yeshua spoke in Hebrew it's reasonable to ask how he meant the term as descriptive of his disciples.

BAG says men are called ponēroi in contrast to God who is holy. Christian commentators typically interpret "evil" here and in Matthew 7:11 as referring to innate human sinfulness or depravity. Augustine (354–430) was the first to develop a systematic doctrine on the nature of sin and create a basic vocabulary. Depravity refers to the original pollution resulting from Adam's sin that affects every part of the human personality - physical, intellectual, and spiritual. A basic objection may be made to Augustine's term. Just how "total" is total depravity? (words mean things)

In this verse Yeshua asserts a paradox of human nature. While Yeshua does make a contrast between the disciples and the Father it is not their ethical character that is compared. They are not disciples of the devil who is known as the evil one (ho ponēros, Matt 13:19). There is certainly no indication that Yeshua considered his disciples to be wicked. Rather they are representative of Adam's race contending with the burden of the curse (Gen 3:17-19). Moreover, Yeshua immediately describes what his disciples do. He does not mention any sinful action, but in fact points out something good.

Yeshua really employed standard Jewish theology here, which viewed Man as having been created with two impulses or inclinations, a deduction drawn from Genesis 2:7, which states that God formed (vayyitzer) man. The spelling of this Hebrew verb is unusual: it uses two consecutive Yods instead of the one that would be expected. The rabbis inferred that these Yods stand for the word "yetzer," which means impulse, and the existence of two Yods here indicates that humanity was formed with two impulses: an evil impulse (the yetzer ra) and a good impulse (the yetzer tov) (Berachot 61a).

Thus, Yeshua means "you living according to the yetzer-ra." To the Jewish mind the yetzer ra is not always a desire to do evil, such as a desire to cause senseless harm. Rather, it is usually conceived as the self-oriented nature, the desire to satisfy personal needs (food, shelter, sex, etc.). Thus, the yetzer ra is not viewed as a bad thing. It was created by God, and all things created by God are good. The Talmud notes that without the yetzer ra (the desire to satisfy personal needs), man would not build a house, marry a wife, beget children or conduct business affairs.

But the yetzer ra can lead to wrongdoing when it is not controlled by the yetzer tov. Genesis 6:5 specifically refers to the yetzer ra as an inclination to wickedness. There is nothing inherently wrong with hunger, but it can lead you to steal food. There is nothing inherently wrong with sexual desire, but it can lead you to commit rape, adultery, incest or other sexual perversion. The yetzer ra is generally seen as something internal to a person, not as an external force acting on a person. The idea that "the devil made me do it" (cf. Gen 3:13) is not in line with the majority of thought in Judaism.

know: Grk. oida, perf., 2p-pl., to know in an objective sense, to have information about; also to grasp the significance of the information received. Many versions translate the verb as "know how," but Yeshua is not using the verb to describe having knowledge of a method of doing something. Rather the verb implies having the inclination to do something because of being taught as a duty. The Torah has a number of instructions concerning the parental duty of teaching their children (Ex 12:24-26; Lev 10:11; Deut 6:6-7; 31:19; 33:10), and the book of Proverbs is devoted the instruction of children.

to give: Grk. didōmi, pres. inf. See verse 3 above. good: Grk. agathos, adj., achieving a high standard of excellence in meeting a need or interest, beneficial, useful, helpful or good. gifts: pl. of Grk. doma, a thing given, a gift or present. The "good gift" is one that is beneficial, and given voluntarily without payment. to your: Grk. humeis. children: pl. of Grk. teknon, child of undetermined age beyond infancy, normally referring to a man or woman's immediate biological offspring and most often used of a son. The parental good gifts would including supplying food, clothing and shelter, as well as the virtues of love, compassion, tenderness and discipline.

The act of giving good gifts would be an allusion to the yetzer tov, which is the moral conscience, the inner voice that reminds you of God's law when you consider doing something that is forbidden. People have the ability to choose which impulse to follow: the yetzer tov or the yetzer ra. That is the heart of the Jewish understanding of free will. All people are descended from Adam, so no one can blame his own wickedness on his ancestry. On the contrary, we all have the ability to make our own choices, and we will all be held responsible for the choices we make. (See the article Human Nature at the Judaism 101 website.)

There is a possibility that Yeshua uses the description of "being evil" in a facetious manner to reflect Pharisee criticism of his disciples (Matt 12:2; 15:2; Mark 2:18; Luke 19:39). The disciples of Yeshua were uneducated and untrained by Pharisee standards (Acts 4:13). The critical Pharisees viewed the common people, which included the disciples, as being accursed of God since they were not trained in rabbinic laws nor did they observe their legalistic traditions (John 7:49).

how much: Grk. posos, interrogative pronoun, how much, how great, how many. more: Grk. mallon, adv. of increase or additive to some aspect of activity, situation, or condition; (much) more. The phrase "how much more" introduces a kal v'chomer ("light and heavy") argument, corresponding to what philosophers call a fortiori reasoning. If A is true, then B must also be true. Kal v'chomer is the first of seven rules of hermeneutics compiled and taught by Hillel the elder (d. A.D. 10), who was president of the Sanhedrin when Yeshua was a child.

will the Father: Grk. ho patēr. See verse 2 above. the One: Grk. ho, definite article but used here as a demonstrative pronoun. of: Grk. ek, prep., "from." heaven: Grk. ouranos refers to the area above the earth that encompasses three "heavens" (Ps 148:1-4). In terms of direction from the ground level of the earth the first heaven is the atmosphere in which birds fly (Gen 1:20; Rev 19:17). The second heaven is interstellar space (Gen 1:1, 8; Matt 24:29) and the third heaven is the location of the throne of God and the home of angels (1Kgs 8:30; 2Cor 12:2). The third heaven is intended here.

give: Grk. didōmi, fut. the Holy: Grk. hagios, adj., consecrated, set apart or sanctified by or for God and therefore different; holy, hallowed and when used of God worthy of reverence. In the LXX hagios translates Heb. qadosh, which means separate, sacred, holy. Qadosh is first used of God in Leviticus 11:44. Spirit: Grk. pneuma, wind, breath or spirit. Pneuma is used in the Besekh for the human spirit, transcendent beings, and particularly the Holy Spirit.

In the LXX pneuma translates Heb. ruach, with the same range of meaning, first in Genesis 1:2; referring to the Spirit of God. In Scripture "holy" is only used as an adjective of "spirit" to refer to the Holy Spirit. The "Holy Spirit" is not the title of a separate being, because God is Spirit (pneuma ho theos, John 4:24), just as God is the Word (verse 1 above). All of the passages mentioning the Holy Spirit indicate that He is divine, not less or other than God.

The specific name "Holy Spirit" occurs only three times in the Tanakh (Ps 51:11; Isa 63:10, 11) given as Ruach Qodesh. The Holy Spirit is identified by three other forms in the Tanakh (Ruach Elohim, Gen 1:2; Ruach YHVH, Jdg 3:10; and Ruach Adonai YHVH, Isa 61:1). The Greek text of this verse does not have the definite article for either "Holy" or "Spirit," corresponding to the lack of the definite article in the three passages of Ruach Qodesh.

to those: pl. of Grk. ho. asking: Grk. aiteō, pl. pres. part. See verse 9 above. Him: Grk. autos; i.e., the Father. The saying in Matthew has "what is good" rather than "Holy Spirit," no doubt reflecting what Yeshua said on that earlier occasion. However, here Yeshua emphasizes the supreme good that God will bestow on his disciples, alluding to the anticipation of the outpouring of the Spirit on Shavuot (Pentecost) that will result after ten days of prayer (Luke 24:49; Acts 1:9). To those lacking the perfection and power of God the Holy Spirit will cleanse the yetzer ra and empower the yetzer tov to accomplish the will of God (Ezek 11:19-20; 36:25-27; Acts 1:8; 15:9; 1Cor 6:11; 1Th 5:23; Heb 9:14; 10:22).

Blasphemy and Refutation, 11:14-20

The narrative of an exorcism, blasphemy by adversaries and the following description of spiritual warfare may have parallels in Matthew 12:22-30 and Mark 3:22-30, but it is by no means certain that Luke describes the same incident. In Matthew the demonic victim has a double affliction and Mark does not mention the victim at all. Also Matthew and Mark locate their accounts in Galilee and near to the time of appointing the Twelve. In addition, Matthew says the adversaries were Pharisees and Mark says they were scribes, whereas Luke leaves the adversaries unidentified. Thus, it probably best to treat Luke's narrative as an independent account that occurred on a different occasion, probably in Perea.

14 And he was casting out a demon, and it was mute; now it came to pass the demon having gone out, the mute man spoke. And the crowds marveled.

Reference: Matthew 12:22.

And: Grk. kai, conj. he was: Grk. eimi, impf. See verse 1 above. casting out: Grk. ekballō, pres. part., to cause to move out from a position, state or condition with variation in the degree of force or lack thereof as determined by the context; banish, cast out, drive out, expel. a demon: Grk. daimonion (from daimōn, "evil spirit, demon"), a supra-natural being inferior to God but superior to humans, a fallen angel. In Greek culture the term referred to a god or deity of the pagan pantheon (Acts 17:18). In Jewish culture the term referred to an evil hostile spirit. The terms "demon" and "unclean spirit" are essentially synonymous in Scripture (Luke 9:42).

Scripture is silent on the origin of demons, but they are likely the angels who rebelled against God and were cast down to earth (Rev 12:9; cf. Job 4:18; 2Pet 2:4; Jude 1:6). In the book of Job the original sin of angels is alluded to in a demonic visitation to Eliphaz in which a spirit says, "against His angels He charges error" (Job 4:18; cf. 15:15). While active in the world, they are destined for judgment (Matt 8:29; 25:41). Worship in false religions brings people into contact with demons that are the true reality behind the pagan deities (Lev 17:7; Deut 32:17; 2Chr 11:15; Ps 106:37; Baruch 4:7; 1Cor 10:20f; Rev 9:20).

According to Jewish belief in the first century demons ascend from beneath the earth (cf. 1Sam 28:13) and fill the world. God gives them authority to inflict punishments on sinners. Their power began in the time of Enosh (Gen 4:26), but will end in the days of the Messiah. Their main goal is to lead men into sin. They are the cause of some, but not all diseases, and they can also kill (DNTT 1:451). The many mentions of demon-possessed people in the apostolic narratives indicate an extraordinary invasion coincidental with the revelation of the Messiah.

In fact, while there are a few anecdotes of evil spirits in the Tanakh (1Sam 16:14-23; 18:10; 19:19; 1Kgs 22:21-23; 2Kgs 19:7), there are no incidents of demon-possession and all the mentions of the phenomenon are in the apostolic narratives. In these stories the individual is never blamed for being afflicted with a demon. They were victims, not offenders. There is NO evidence that the demonic oppression resulted from personal misconduct. The demonic activity was unprecedented in Israelite history, and the evidence indicates that the victims were random targets.

and: Grk. kai. it was: Grk. eimi, impf. mute: Grk. kōphos, blunted or dull, whether in tongue or the ears, here the former and unable to form sounds. The demon is called mute because it made the victim mute. now: Grk. de, conj. it came to pass: Grk. ginomai, aor. mid. See verse 1 above. the demon: Grk. ho daimonion. having gone out: Grk. exerchomai, aor. part., to move away from a place or position, to go or come out. the mute man: Grk. kōphos. spoke: Grk. laleō, aor., to exercise the faculty of speech in order to make an oral statement; declare, say, speak. Noteworthy is that the man spoke and not the demon.

And: Grk. kai. the crowds: pl. of Grk. ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. The plural form suggests a diverse group. marveled: Grk. thaumazō, aor., 3p-pl., be extraordinarily impressed; to wonder, be amazed, astonished, impressed and thus to admire. The last clause confirms that the exorcism occurred in a public place.

15 But some of them said, "He casts out the demons by Beelzebul, the ruler of the demons."

Reference: Matthew 12:24; Mark 3:22.

But: Grk. de, conj. some: m.pl. of Grk. tis, indefinite pronoun. See verse 1 above. of them: m.pl. of Grk. autos, personal pronoun. See verse 1 above. The opening phrase refers to unidentified men in the crowd. said: Grk. legō, aor. See verse 1 above. Exell suggests that the following accusation seems to have been whispered among the people by Pharisee emissaries from the capital. The ad hominem attack was evidently not addressed directly to Yeshua. On this occasion the whisperers need not be Pharisees but men who had heard the slander while in Jerusalem for the Feast of Booths (John 8:48-52; 10:20).

He casts out: Grk. ekballō, pres. See the previous verse. the demons: pl. of Grk. ho daimonion. See the previous verse. The plural form of the noun alludes to all the occasions of exorcism performed by Yeshua. by: Grk. en, prep. See verse 1 above. Here the preposition stresses means, "by means of." Beelzebul: Grk. Beelzeboul, which transliterates Ba'al-Zibbul (Stern 39). See the Textual Note below.

Ba'al was the chief male deity of the Phoenicians and the Canaanites (Num 22:41). Ba'al means lord or master. As a deity Ba'al symbolized the productive forces of nature and worship of Ba'al involved much sensuality (Num 22:41; Jdg 2:13; 1Kgs 16:31-32). Zibbul is a variant spelling of Zebub, which means a fly. The combined name alludes to Ba'al-Zebub, the Philistine god of Ekron (2Kgs 1:2). Levine says that Ba'al-zebub is a parody of the name, meaning "lord of the flies" (125).

the ruler: Grk. ho archōn, one who has eminence in a ruling capacity or one who has administrative authority; chief, governor, ruler. In the LXX archōn generally translates Heb. sar, chieftain, chief, ruler, official, captain, prince; first in Genesis 12:15. Some versions translate the noun here as "prince" (ASV, ESV, NABRE, NCB, NIV, NLT, RSV). of the demons: pl. of Grk. ho daimonion. Beelzebul is thus another name for Satan. The name occurs in no other Jewish writing (Lane 141). Yeshua's adversaries employed the tactic of the "big lie," a gross distortion of the truth repeated for effect.

The uneducated public could be convinced of the lie because it was incomprehensible that the Pharisees and scribes, the very models of righteousness, would violate the Torah to distort the truth. Thus, Yeshua called his adversaries "children of the devil" (John 8:44; cf. Acts 13:10; 1Jn 3:10). Satan is a liar, and one of his chief weapons against the people of God has always been to spread malicious lies. By this false charge, the critics unwittingly malign the Holy Spirit with whom Yeshua was filled.

The accusation also branded Yeshua's work as unlawful and consigned him to the category of a magician. The related charge of sorcery became widespread among Jews and the Talmud records that Yeshua was hanged because of practicing sorcery (Sanh. 43a; 107b; Sot. 47a). Various church fathers attest to this continuing calumny into the patristic age (cited in Lane).

Textual Note: Beelzebul

A number of versions incorrectly spell the Greek name of the demonic ruler as Beelzebub (ASV, AMPC, BRG, DARBY, DRA, JUB, KJV, MEV, NKJV, NMB, RGT, WE). This spelling originated in Matthew 10:25 of the Textus Receptus. Lightfoot notes that the spelling occurred in the Syriac, Persian, Vulgate and some other manuscripts of the Matthew passage (3:114). Even though the TR has Beelzebul in Mark 3:22 and Luke 11:15, the KJV and succeeding versions transposed Beelzebub from Matthew.

16 And others, testing, were seeking a sign from heaven from him.

Reference: Matthew 12:38; 16:1; Mark 8:11.

And: Grk. de, conj. others: m.pl. of Grk. heteros, adj., a distributive pronoun used to distinguish one item from another, other, another or different. The pronoun serves to distinguish these men from the speakers in the previous verse. These men are also unidentified, but they expressed a particular interest of the Pharisees and Sadducees as reported by Matthew and Mark. testing: Grk. peirazō, pl. pres. part., to try, make a trial of, put to the test; tempt, test, or try (Robertson 1:30). This is the same verb used to describe the testing of Yeshua in the wilderness for forty days (Luke 4:2).

were seeking: Grk. zēteō, impf., 3p-pl. See verse 9 above. a sign: Grk. sēmeion usually refers to an extraordinary phenomenon, a portent or a miracle (Mounce). from: Grk. apo, prep. used generally as a marker of either separation or origin, here the latter, indicating direction in relation to persons. heaven: Grk. ouranos. See verse 13 above. from: Grk. para, prep. that conveys association; beside, alongside of, from, with. him: Grk. autos, personal pronoun. Plummer notes that the demand for a mere wonder to compel conviction was a renewal of the third temptation in the wilderness (Luke 4:9-12).

Like the slander in the previous verse this demand was repeated on previous occasions by adversarial Pharisees, Sadducees and scribes. The request was a test because the critics do not specify a sign. By leaving the decision to Yeshua they could then claim that his choice was inadequate. See the comment on verses 29-30 below.

17 But he knowing their thoughts said to them, "Every kingdom having been divided against itself is made desolate; and a house falls upon a house.

Reference: Matthew 12:25; Mark 3:24-25.

But: Grk. de, conj. he: Grk. autos, personal pronoun. knowing: Grk. oida, perf. part. See verse 13 above. their: m. pl. of Grk. autos. thoughts: pl. of Grk. ho dianoēma, reasoning or thought which prompts intent and purpose. said: Grk. legō, aor. See verse 1 above. to them: m. pl. of Grk. autos. Yeshua responds with a three-part logical refutation of the ad hominem attack. Every: Grk. pas, adj. See verse 4 above. kingdom: Grk. basileia. See verse 2 above. having been divided: Grk. diamerizō, aor. pass. part., cause to be in parts; divide, distribute, apportion.

against: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position, but here stresses opposition (DM106). itself: Grk. heautou, reflexive pronoun of the third person. is made desolate: Grk. erēmoō (from erēmos, "desert, wilderness"), pres. mid., to make empty, to destroy or to make desolate (Rienecker). The present tense emphasizes the continuing result from the time of division. and: Grk. kai, conj. a house: Grk. oikos may mean (1) a structure for habitation; house, home; or (2) persons inhabiting a house, house, household, family. In the LXX oikos translates Heb. beit, house, household, first in Genesis 7:1.

However, "house" could have a figurative meaning, e.g. "house of Jacob" (Ex 20:22; Luke 1:33), house of ADONAI (Ex 23:19), house of Aaron (Ps 115:10), house of David (Luke 1:69). While not mentioned in the Besekh the term was also applied to the Rabbinic schools or followers of a Sage, such as "house of Hillel" or "house of Shammai" (Stern 59). falls: Grk. piptō, pres., to drop from a relatively high position to a lower position. In this context the verb describes falling associated with perishing or coming to an end. upon: Grk. epi. a house: Grk. oikos.

A kingdom viewed as royal power over a territory may be divided by virtue of civil war, which could easily mean the end of that kingdom. All Jews knew well the historical reality of the breakup of the kingdom of Israel after the death of Solomon (1Kgs 12:16-17). Geldenhuys notes that when a kingdom is internally divided and thus comes to a fall the separate houses, too, come into conflict with one another in the mutual struggle, and so go to ruin (332). The second clause reiterates the first but stresses its impact. In this regard Yeshua's statement may also be prophecy.

Josephus records that in the first Jewish-Roman War of 66-70 A.D. seditions among Jews contributed to the downfall of the city and temple (Wars IV, 3:2-10). The Zealots expelled the Sadducean priests and occupied the temple area, allowing criminals to roam about freely in the Holy of Holies. The Zealots even carried out the farce of casting lots to replace the High Priest with one totally unqualified for the office. At the end of the war the Sadducees ceased to exist and only the Pharisees were left to define Judaism.

During the war against Rome Messianic Jews in Jerusalem refused to support the rebellion and fled to Pella, east of the Jordan River (Eusebius, Church History, Book III, 5.3). The opportunity for flight occurred in October of 66 when the Roman army was repulsed from the city, and routed near Beth-horon in its retreat (Geldenhuys 532). Stern notes that non-Messianic Jews in the city viewed the departure of Yeshua's followers as an act of disloyalty to the nation, and became a major cause for resenting Jewish believers and taking later sanctions against them (139).

18 And if Satan also is divided against himself, how will his kingdom stand? Because you say by Beelzebul I cast out demons.

Reference: Matthew 12:26; Mark 3:26.

And: Grk. de, conj. if: Gr. ei, conj. The conjunction introduces the second logical refutation. Satan: Grk. ho Satanas (for Heb. satan), adversary, the chief enemy of God and all who belong to God. Satanas may be a name, but functions more as a descriptive title of his function as heavenly prosecutor. Satan is a created supra-natural being and not equal to God in power or knowledge. Exactly when this evil character was created or became evil is not disclosed in Scripture. God's repeated emphasis in Job on His creation of the space-time-matter universe hints that Satan may have come to consciousness in the waters that were formed on the second day.

Henry Morris wrote, "Even though they [the angels] had later observed God create the earth, stars, and living beings [Job 38:4-7], they had not seen him create the universe itself. Thus, Satan may have persuaded himself that God, like the angels, must have simply 'evolved' somehow, out of the eternal primordial chaos." (The Remarkable Record of Job, Baker Book House, 1988; p. 52). Thus, Satan inspired the original evolutionary mythology and its modern "scientific" incarnation that pervades human institutions.

Bible commentators generally regard the taunt against the king of Babylon in Isaiah 14:11-15 and the lament for the king of Tyre in Ezekiel 28:11-19 as depicting the original perfection and downfall of this heavenly being. Of importance is that the Adversary is never identified as an angel, and is sometimes contrasted with angels (Matt 25:41; 2Cor 11:14; Rev 12:9). See my article The Host of Heaven.

also: Grk. kai, conj. is divided: Grk. diamerizō, aor. pass. See the previous verse. against: Grk. epi, prep. himself: Grk. heautou, reflexive pronoun. how: Grk. pōs, adv. introducing a query concerning manner, way, or reason in respect to a matter; how? in what manner/way? will his: Grk. autos, personal pronoun. kingdom: Grk. basileia. See verse 2 above. stand: Grk. histēmi, fut. pass., cause to be in a place or position; place, set, stand. Yeshua proverbial statement alludes to the reality that Satan has a kingdom.

Satan is the head of an hierarchical and territorial organization opposed to God (cf. Dan 10:13; Acts 26:18; Rom 8:38-39; Eph 6:12; Col 1:13; 2:15; Jude 1:6). Through his worldwide network Satan exercises power and influence over systems of government, education and false religion (John 12:31; 2Cor 4:4; 1Jn 5:19). Satan never works against himself, but Yeshua makes the obvious point that if he did so he would undermine that very control he seeks to maintain over people.

Because: Grk. hoti, conj. you say: Grk. legō, pres., 2p-pl. See verse 1 above. by: Grk. en, prep. Here the preposition stresses means. Beelzebul: Grk. Beelzeboul. See verse 15 above. I cast out: Grk. ekballō, pres. inf. See verse 14 above. The infinitive expresses result. demons: pl. of Grk. ho daimonion. See verse 14 above. Yeshua asserts to his critics, "Just because you say it doesn't make it true."

19 And if I by Beelzebul cast out demons, by whom do your sons cast them out? Because of this they will be your judges.

Reference: Matthew 12:27.

And: Grk. de, conj. if: Grk. ei, conj. The conjunction introduces the third logical refutation of the defamation. I: Grk. egō. by: Grk. en, prep. Beelzebul: Grk. Beelzeboul. See verse 15 above. cast out: Grk. ekballō, pres. See verse 14 above. The verb alludes to exorcism. demons: pl. of Grk. ho daimonion. See verse 14 above. by: Grk. en. whom: Grk. tis, indefinite pronoun. do your: Grk. humeis. sons: pl. of Grk. huios. See verse 11 above. cast them out: Grk. ekballō, pres., 3p-pl. In Jewish practice the verb can refer to causing an evil spirit to depart a place or removing a demon from a person.

The earliest mention of a method for bringing relief to a person afflicted by an evil spirit is David playing his harp for King Saul (1Sam 16:23), although it did not always work (cf. 1Sam 18:10-11; 19:9-10). Unlike Yeshua who delivered people from demonic possession or oppression by his spoken word, Jewish practitioners employed incantations (Acts 19:13) or a medicinal concoction or fumigation (Tobit 8:1-3; Josephus, Wars VII, 6:3). Justin Martyr (A.D. 100-165) also reported the practice in Jewish culture (Dialog with Trypho, Chap. LXXXV; Second Apology, Chap. VI). According to Josephus, Jewish exorcism had been practiced from the time of King Solomon, who first articulated a procedure for it (Ant. VIII, 2:5).

Yeshua does not imply that the Jewish exorcists delivered people from the oppression of demons by the word of God. In fact, their methods were clearly occultic as illustrated by the reported incident in Ephesus, commonly referred to today as "white magic." Solomon's exploration of magic no doubt occurred when he was old and he turned away from ADONAI to set up idols for his many foreign wives and permitted worship of the most detestable gods (1Kgs 11:1-8).

Because of: Grk. dia, prep. See verse 8 above. this: Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative; this. The pronoun refers to the occurrences of exorcism in Jewish culture. they: pl. of Grk. autos, personal pronoun. will be: Grk. eimi, fut. mid., 3p-pl. See verse 6 above. your: Grk. humeis. judges: pl. of Grk. kritēs, judge or magistrate, generally in reference to an official office of one presiding over a court. The noun is used here in a figurative sense of someone passing judgment on the character and deeds of others. Yeshua's critics would certainly not claim Jewish exorcists performed their service by the power of Satan.

20 But if by the finger of God I cast out demons, then the kingdom of God has come upon you.

Reference: Matthew 12:28.

But: Grk. de, conj. Yeshua now provides a powerful deduction to his three-fold refutation. if: Grk. ei, conj. The conjunction presents a reasonable assumption. by: Grk. en, prep. the finger: Grk. daktulos, a terminal member of the hand, used here in a figurative sense. of God: Grk. theos, God, the omnipotent, omniscient, omnipresent Creator of all things and God of Israel (Gen 1:1; Ex 5:1; Luke 1:68). Theos is not a philosophical construct for monotheism, the belief in one deity. God is a Person and the only God in existence is the God of Israel (Isa 44:6; 45:5-6; 46:9).

The anthropomorphism "finger of God" occurs two previous times in Scripture, first to describe God causing a plague on Egypt (Ex 8:19) and second to describe God writing the Ten Commandments on stone tablets (Ex 31:18; Deut 9:10). The idiomatic expression stresses the omnipotent power of God being employed in a very direct and specific action. I: Grk. egō. cast out: Grk. ekballō, pres. See verse 14 above. demons: pl. of Grk. ho daimonion. See verse 14 above. then: Grk. ara, inferential conj. which intimates that 'under these circumstances, something either is so, or becomes so' (Thayer); since, therefore, then.

the kingdom: Grk. ho basileia. See verse 2 above. of God: Grk. ho theos. The definite article stresses the only God in existence. has come: Grk. phthanō, aor., may mean (1) be first in arriving at a point; be ahead of, precede; or (2) reach a point; arrive, reach. The second meaning applies here. This is a dramatic verb normally relating to foot movement. upon: Grk. epi, prep. you: Grk. humeis. Yeshua's powerful conclusion affirms that the kingdom of God is personified in his physical presence of walking in the land and delivering people from the power of Satan.

Spiritual Warfare, 11:21-26

21 When a strong man, being fully armed, guards his courtyard, his possessions are at peace.

Reference: Isaiah 49:24-26; Psalms of Solomon 5:4; Matthew 12:29; Mark 3:27.

In verses 21-23 Yeshua switches from his three-fold logical argument to a parabolic argument to refute the defamation against him. Yeshua's description and analysis in verses 24-26 are likely based on an actual case from personal knowledge.

When: Grk. hotan, conj. See verse 2 above. a strong man: Grk. ischuros, adj., highly capable for special exertion or activity; mighty, powerful, strong. As used here the adjective emphasizes combative strength. Since the adjective is masculine Bible versions add "man." Plummer suggests that "the strong man " alludes to Satan, and notes that the parable is very like Isaiah 49:24-26, which may be the source of it. being fully armed: Grk. kathoplizō, perf. pass. part., to completely or fully furnish with armor and/or weapons.

guards: Grk. phulassō, pres. subj., to guard or watch, used here in the sense of carrying out uninterrupted vigilance. his: Grk. heautou, reflexive pronoun; of himself. courtyard: Grk. aulē, an enclosed open space or a dwelling complex. Matthew and Mark have oikia, the usual word for "house." In the Besekh aulē is used for the courtyard the high priest's house (Matt 26:3, 58; Mark 14:54; Luke 22:55; John 18:15), the courtyard of the Roman Praetorium (Mark 15:16), a sheepfold (John 10:1, 16), and the courtyard of the temple (Rev 11:2).

In the LXX aulē is used mostly for a court or courtyard of the tabernacle (Ex 27:9), and the temple (1Kgs 7:12), but also for the courtyard of a private house (2Sam 17:18; Neh 8:16), or the palace of the king (Esth 1:5; 2:19; 3:2; 4:2; 5:1). Zodhiates notes that in the latter instances the courtyard served as a place of reception for visitors (288). Many versions translate aulē as "house," some have "palace," and a few have "estate." Plummer has "homestead." However, courtyard is the literal meaning and AMPC has the translation "from his courtyard guards his dwelling."

his: Grk. autos, personal pronoun. possessions: Grk. huparchō, pres. part. See verse 13 above. The verb is used here of what belongs to the strong man. are: Grk. eimi, pres. See verse 1 above. at: Grk. en, prep. peace: Grk. eirēnē, peace, which may denote a state of harmony or a state of well-being. Many versions translate the noun as "safe," but a few have "secure" or "undisturbed." However, the clause is really idiomatic to denote the confidence of the strong man. He does not worry about his belongings because he is fully armed.

22 But when one stronger than he, having come upon him, shall overpower him and he takes away his complete armor on which he had relied and divides his plunder.

Reference: Matthew 12:29; Mark 3:27.

But: Grk. de, conj. when: Grk. hotan, conj. one stronger: Grk. ischuroteros, comparative form of ischuros, one stronger. See the previous verse. than he: Grk. autos, personal pronoun. The one stronger than the strong man, being Satan, is Yeshua. having come upon him: Grk. eperchomai, aor. part., to come on or upon, here with the focus on approaching peril. The verb occurs 10 times in the Besekh, 8 of which are in Luke-Acts.

In the LXX the verb is used of an adverse circumstance occurring to someone, especially as a result of divine judgment (Gen 42:21; Ex 10:1; Josh 24:20; Jdg 9:57; 2Sam 19:7; 1Kgs 14:10; 2Chr 20:9; 32:26; Job 1:19; 2:11; Isa 13:13; Dan 9:11; Mic 3:11; Zeph 2:2), and a military engagement (1Sam 30:23; 2Chr 22:1; Job 25:3; Ezek 33:4; 39:11; Mic 5:6; Zech 9:8).

shall overcome: Grk. nikaō, aor. subj., to overcome or defeat, whether in a military battle, athletic contest, or a legal action. Nikaō occurs 28 times in the Besekh, over half of which occur in Revelation, often in a spiritual sense of overcoming evil. him: Grk. autos, personal pronoun; the strong man or Satan. The verbal phrase points to the reality of spiritual warfare and refers to victory over the chief enemy of God and His people – Satan (1Jn 2:13).

and he takes away: Grk. airō, pres., may mean (1) to cause to move upward; raise up, lift; or (2) move by lifting or taking from one position to another; take away, remove, carry off. The second meaning applies here. his: Grk. autos. complete armor: Grk. panoplia, a complete set of defensive and offensive armor (weapons), i.e. everything needed to wage successful warfare (HELPS). on: Grk. epi, prep. which: Grk. hos, relative pronoun. he had relied: Grk. peithō, pluperf., to bring about a convinced state in regard to something; here to have confidence in. The verb alludes to all that Satan depended on for millennia to maintain his control over people.

and: Grk. kai, conj. divides: Grk. diadidōmi, pres., to divide among several, distribute. his: Grk. autos; the strong man, Satan. plunder: Grk. skulon, arms stripped from a foe or spoils taken from a defeated enemy. The noun occurs only here in the Besekh. In this case the plunder taken from Satan is primarily people, but with personal victory the spoil could include territory, commercial enterprises and institutions.

23 The one not being with me is against me; and the one not gathering with me, scatters.

Reference: Matthew 12:30.

The one: Grk. ho, definite article but used here as a demonstrative pronoun. Since the article is masculine in form many versions translate the term as "he." However, the masculine form would include women. not: Grk. mē, adv. See verse 4 above. Since the negative particle concerns will and thought, then it properly introduces the warning of adversarial decision-making. being: Grk. eimi, pres. part. See verse 1 above. The participle is a verbal adjective so it attributes an essential character quality to a person.

with: Grk. meta, prep. See verse 7 above. Here the preposition stresses association. me: Grk. egō. is: Grk. eimi, pres. against: Grk. kata, prep. See verse 3 above. Here the preposition properly means "down upon regarding to" and thus represents opposition (Thayer). me: Grk. egō. AMPC interprets the saying as meaning refusal to believe in Yeshua as Lord and Savior. However, in this Jewish context it has a broader meaning considering that it directed at those Jewish critics who had slandered Yeshua as working for the devil.

Being "with Yeshua" acknowledges that he is the promised "son of David" (Matt 9:27; 12:23; 15:22; 20:30-31), "Messiah" (Matt 16:16; John 11:27) and "King of Israel" (Luke 1:32; John 1:49; 12:13). The word picture of being against Yeshua could be drawn from the history of Israel when there was opposition to the reign of King David, first when the northern tribes initially refused to accept him as king followed by civil war (2Sam 2:8-32), and years later when his son Absalom led a rebellion against him (cf. 2Sam 14−18; 1Kgs 12:19; Ps 2:2; 55:12).

and: Grk. kai, conj. the one: Grk. ho. not: Grk. mē. gathering: Grk. sunagō, pres. part., to bring together in a collective manner; gather. Yeshua could be called the "gathering one," because Yochanan prophesied that the Messiah would gather the "wheat" into the barn (Matt 3:12), and during his ministry the crowds gathered to him (Matt 13:2; Mark 5:21). In addition his atoning death would result in the gathering of the dispersed of Israel to him (John 11:51-52; Acts 1:8) and in the Second Coming the Messiah will gather his people from heaven and the earth (Matt 13:30; 25:32; 1Th 4:14-17; 2Th 2:1).

with: Grk. meta. me: Grk. egō. scatters: Grk. skorpizō, pres., cause to go in various directions; scatter, disperse. The verb is probably from the root, skarp, "to cut asunder," "cut to pieces" (Thayer). This proverb is taken from agriculture, in which Yeshua's followers are likened to a flock of sheep and the "one who scatters" is the wolf (John 10:12). Yeshua also likened the enemy of the sheep as a thief who comes to steal, kill and destroy (John 10:10). The "thief" and the "wolf" are figures of Satan.

Plummer observes that the connection of this saying with what precedes seems to be that the contest between Yeshua and Satan is such that no one can be neutral. Stern comments that with this verse and the next seven verses Yeshua presents his critics, especially the Pharisees, a last chance to stand with him. For Yeshua this is the proverbial "drawing a line in the sand," which also effectively divides the world into two groups, those "with Yeshua," the saved, and those "against Yeshua," the unsaved.

24 "When the unclean spirit goes out from the man, it passes through waterless places seeking rest and not finding any, it says, 'I will return to my house from where I came out.'

Reference: Matthew 12:43-44.

When: Grk. hotan, conj. See verse 2 above. the unclean: Grk. ho akathartos, adj., impure or unclean. The term "unclean" does not pertain to physical hygiene, but may be used (1) in a religious sense of that which would cause one to be isolated from contact with God (Acts 10:14; 11:8; 2Cor 6:17); or (2) in an ethical or moral sense contrary to holiness, generally associated with wicked behavior (Eph 5:5; Rev 17:4). The second usage is in view here in that it marks a complete rebellion against the rule and will of God. Involvement in idolatrous practices or the occult makes one unclean because the source is unclean (Lev 19:31; Jer 13:27).

spirit: Grk. pneuma. See verse 13 above. The noun is used here of a supra-natural being. Describing the invasive entity as a "spirit" does not imply the lack of corporeal substance, but rather that the physical nature of the spirit is of an eternal quality in contrast to the flesh of humans created from the dust of the earth (Gen 2:7). In addition, the molecular structure of a spirit is also such as to permit cohabitation with a human. The Tanakh contains several anecdotes about the activity of "evil spirits" (Jdg 9:23; 1Sam 16:14-16, 23; 18:10; 19:9; 1Kgs 22:21-24), and one time a spirit is described as "unclean" (Zech 13:2).

goes out: Grk. exerchomai, aor. subj. See verse 14 above. from: Grk. apo, prep. the man: Grk. ho anthrōpos, human being, man or mankind. The noun is used here of an adult male who has been afflicted with an unclean spirit. Yeshua alludes to the outcome of a typical exorcism performed by a Jewish practitioner who employs an occultic method. See verse 19 above. it passes: Grk. dierchomai, pres. mid., to move within an area from one area to another; to go through or to travel a geographic area.

through: Grk. dia, prep. waterless: Grk. anudros, adj., without water or sources of water. places: pl. of Grk. topos. See verse 1 above. The wilderness is the reputed home of evil spirits (cf. Isa 13:21; Baruch 4:35; Tobit 8:3; Rev 18:2). seeking: Grk. zēteō, pres. part. See verse 9 above. rest: Grk. anapausis, relief from activity or experience; rest, refreshment. Yeshua offers an answer to the question of what happens to a demon or unclean spirit after it is removed from a person (cf. Luke 8:31).

and: Grk. kai, conj. not: Grk. mē, adj. finding any: Grk. heuriskō, pres. part. See verse 9 above. The verb refers to finding a place of rest. it says: Grk. legō, pres. See verse 1 above. I will return: Grk. hupostrephō, fut., may mean to (1) turn about; (2) turn away; or (3) turn back (LSJ). In a physical sense the verb means to turn by the agency of moving the body in relation to the point of departure. to: Grk. eis, prep. my: Grk. egō. house: Grk. oikos. See verse 17 above. The noun is used here figuratively of the man's body.

from where: Grk. hothen, adv., a marker of derivation, used here in a spatial sense, where, from whence. I came out: Grk. exerchomai, aor. The unclean spirit apparently viewed his human host as personal property.

Works Cited

Abbot-Smith: George Abbot-Smith, A Manual Greek Lexicon of the New Testament. Charles Scribner's Sons, 1922. Online.

BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957.

Barclay: William Barclay, The Gospel of Luke. rev. ed. The Daily Study Bible Series. The Westminster Press, 1975.

Barnes: Albert Barnes (1798-1870), Notes on the New Testament: Explanatory and Practical (1884). Online

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online.

Clarke: Adam Clarke (1760-1832), Commentary on the Holy Bible (1826). Ed. Ralph Earle. Baker Book House, 1967. Online.

Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009.

DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955.

DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975.

DSB: Henry M. Morris, Defenders Study Bible. World Publishing Co., 1995. [KJV with notes and appendices by Dr. Morris.]

Edersheim: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (1883). New Updated Edition. Hendrickson Publishers, Inc., 1993. Online.

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M-M: James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament. Hodder & Stoughton, 1929. Online.

Morris: Leon Morris, The Gospel According to John. William B. Eerdmans Pub. Co., 1971. (New International Commentary on the New Testament)

Moseley: Ron Moseley, Yeshua: A Guide to the Real Yeshua and the Original Church. Lederer Books, 1996.

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Neil: James Neil, Palestine Explored. James Nisbet & Co., 1882.

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Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on The Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online.

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TDSS: The Dead Sea Scrolls: A New Translation. Rev. ed. Trans. Michael Wise, Martin Abegg Jr. and Edward Cook. HarperOne, 2005.

Thayer: Joseph Henry Thayer, Greek–English Lexicon of the New Testament. Harper Brothers, 1889. Online.

TWOT: R. Laird Harris, ed., Theological Wordbook of the Old Testament. 2 vols. Moody Press, 1980.

Vincent: Marvin R. Vincent (1834-1922), Word Studies in the New Testament Charles Scribner and Sons, 1887. Online.

Young: Brad H. Young, The Parables: Jewish Tradition and Christian Interpretation. Hendrickson Publishers, 1998.

Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993.

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