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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 11:14–26. His four-level outline is real structure in the source text, so it is rendered as structure.
The substance of these verses we had in Mat 12:22, etc. Christ is here giving a general proof of his divine mission, by a particular proof of his power over Satan, his conquest of whom was an indication of his great design in coming into the world, which was, to destroy the works of the devil. Here too he gives an earnest of the success of that undertaking. He is here casting out a devil that made the poor possessed man dumb: in Matthew we are told that he was blind and dumb. When the devil was forced out by the word of Christ, the dumb spoke immediately, echoed to Christ's word, and the lips were opened to show forth his praise. Now,
I.Some were affected with this miracle.
The people wondered; they admired the power of God, and especially that it should be exerted by the hand of one who made so small a figure, that one who did the work of the Messiah should have so little of that pomp of the Messiah which they expected.
II.Others were offended at it, and, to justify their infidelity, suggested that it was by virtue of a league with Beelzebub, the prince of the devils, that he did this, Luk 11:15. It seems, in the devil's kingdom there are chiefs, which supposes that there are subalterns. Now they would have it thought, or said at least, that there was a correspondence settled between Christ and the devil, that the devil should have the advantage in the main and be victorious at last, but that in order hereto, in particular instances, he should yield Christ the advantage and retire by consent. Some, to corroborate this suggestion, and confront the evidence of Christ's miraculous power, challenged him to give them a sign from heaven (Luk 11:16), to confirm his doctrine by some appearance in the clouds, such as was upon mount Sinai when the law was given; as if a sign from heaven, not disprovable by any sagacity of theirs, could not have been given them as well by a compact and collusion with the prince of the power of the air, who works with power and lying wonders, as the casting out of a devil; nay, that would not have been any present prejudice to his interest, which this manifestly was. Note, Obstinate infidelity will never be at a loss for something to say in its own excuse, though ever so frivolous and absurd. Now Christ here returns a full and direct answer to this cavil of theirs; in which he shows,
1.That it can by no means be imagined that such a subtle prince as Satan is should ever agree to measures that had such a direct tendency to his own overthrow, and the undermining of his own kingdom, Luk 11:17, Luk 11:18. What they objected they kept to themselves, afraid to speak it, lest it should be answered and baffled; but Jesus knew their thoughts, even when they industriously thought to conceal them, and he said, "You yourselves cannot but see the groundlessness, and consequently the spitefulness, of this charge; for it is an allowed maxim, confirmed by every day's experience, that no interest can stand that is divided against itself; not the more public interest of a kingdom, nor the private interest of a house or family; if either the one or the other be divided against itself, it cannot stand. Satan would herein act against himself; not only by the miracle which turned him out of possession of the bodies of people, but much more in the doctrine for the explication and confirmation of which the miracle was wrought, which had a direct tendency to the ruin of Satan's interest in the minds of men, by mortifying sin, and turning men to the service of God. Now, if Satan should thus be divided against himself, he would hasten his own overthrow, which you cannot suppose an enemy to do that acts so subtlely for his own establishment, and is so solicitous to have his kingdom stand."
2.That was a very partial ill-natured thing for them to impute that in him to a compact with Satan which yet they applauded and admired in others that were of their own nation (Luk 11:19): "By whom do your sons cast them out? Some of your own kindred, as Jews, nay, and some of your own followers, as Pharisees, have undertaken, in the name of the God of Israel, to cast out devils, and they were never charged with such a hellish combination as I am charged with." Note, It is gross hypocrisy to condemn that in those who reprove us which yet we allow in those that flatter us.
3.That, in opposing the conviction of this miracle, they were enemies to themselves, stood in their own light, and put a bar in their own door, for they thrust from them the kingdom of God (Luk 11:20): "If I with the finger of God cast out devils, as you may assure yourselves I do, no doubt the kingdom of God is come upon you, the kingdom of the Messiah offers itself and all its advantages to you, and, if you receive it not, it is at your peril." In Matthew it is by the Spirit of God, here by the finger of God; the Spirit is the arm of the Lord, Isa 53:1. His greatest and most mighty works were wrought by his Spirit; but, if the Spirit in this work is said to be the finger of the Lord, it perhaps may intimate how easily Christ did and could conquer Satan, even with the finger of God, the exerting of the divine power in a less and lower degree than in many other instances. He needed not make bare his everlasting arm; that roaring lion, when he pleases, is crushed, like a moth, with a touch of a finger. Perhaps here is an allusion to the acknowledgment of Pharaoh's magicians, when they were run aground (Exo 8:19): This is the finger of God. "Now if the kingdom of God be herein come to you, and you be found by those cavils and blasphemies fighting against it, it will come upon you as a victorious force which you cannot stand before."
4.That his casting out devils was really the destroying of them and their power, for it confirmed a doctrine which had a direct tendency to the ruining of his kingdom, Luk 11:21, Luk 11:22. Perhaps there had been some who had cast out the inferior devils by compact with Beelzebub their chief, but that was without any real damage or prejudice to Satan and his kingdom, what he lost one way he gained another. The devil and such exorcists played booty, as we say, and, while the forlorn hope of his army gave ground, the main body thereby gained ground; the interest of Satan in the souls of men was not weakened by it in the least. But, when Christ cast out devils, he needed not do it by any compact with them, for he was stronger than they, and could do it by force, and did it so as to ruin Satan's power and blast his great design by that doctrine and that grace which break the power of sin, and so rout Satan's main body, take from him all his armour, and divide his spoils, which no one devil ever did to another or ever will. Now this is applicable to Christ's victories over Satan both in the world and in the hearts of particular persons, by that power which went along with the preaching of his gospel, and does still. And so we may observe here,
(1.)The miserable condition of an unconverted sinner. In his heart, which was fitted to be a habitation of God, the devil has his palace; and all the powers and the faculties of the soul, being employed by him in the service of sin, are his goods. Note,
[1.]The heart of every unconverted sinner is the devil's palace, where he resides and where he rules; he works in the children of disobedience. The heart is a palace, a noble dwelling; but the unsanctified heart is the devil's palace. His will is obeyed, his interests are served, and the militia is in his hands; he usurps the throne in the soul.
[2.]The devil, as a strong man armed, keeps this palace, does all he can to secure it to himself, and to fortify it against Christ. All the prejudices with which he hardens men's hearts against truth and holiness are the strong-holds which he erects for the keeping of his palace; this palace is his garrison.
[3.]There is a kind of peace in the palace of an unconverted soul, while the devil, as a strong man armed, keeps it. The sinner has a good opinion of himself, is very secure and merry, has no doubt concerning the goodness of his state nor any dread of the judgment to come; he flatters himself in his own eyes, and cries peace to himself. Before Christ appeared, all was quiet, because all went one way; but the preaching of the gospel disturbed the peace of the devil's palace.
(2.)The wonderful change that is made in conversion, which is Christ's victory over this usurper. Satan is a strong man armed; but our Lord Jesus is stronger than he, as God, as Mediator. If we speak of strength, he is strong: more are with us than against us. Observe,
[1.]The manner of this victory: He comes upon him by surprise, when his goods are in peace and the devil thinks it is all his own for ever, and overcomes him. Note, The conversion of a soul to God is Christ's victory over the devil and his power in that soul, restoring the soul to its liberty, and recovering his own interest in it and dominion over it.
[2.]The evidences of this victory. First, He takes from him all his armour wherein he trusted. The devil is a confident adversary; he trusts to his armour, as Pharaoh to his rivers (Eze 29:3): but Christ disarms him. When the power of sin and corruption in the soul is broken, when the mistakes are rectified, the eyes opened, the heart humbled and changed, and made serious and spiritual, then Satan's armour is taken away. Secondly, He divides the spoils; he takes possession of them for himself. All the endowments of mind and body, the estate, power, interest, which before were made use of in the service of sin and Satan, are now converted to Christ's service and employed for him; yet this is not all; he makes a distribution of them among his followers, and, and having conquered Satan, gives to all believers the benefit of that victory. Hence Christ infers that, since the whole drift of his doctrine and miracles was to break the power of the devil, that great enemy of mankind, it was the duty of all to join with him and to follow his guidance, to receive his gospel and come heartily into the interests of it; for otherwise they would justly be reckoned as siding with the enemy (Luk 11:23): He that is not with me is against me. Those therefore who rejected the doctrine of Christ, and slighted his miracles, were looked upon as adversaries to him, and in the devil's interest.
5.That there was a vast difference between the devil's going out by compact and his being cast out by compulsion. Those out of whom Christ cast him he never entered into again, for so was Christ's charge (Mar 9:25); whereas, if he had gone out, whenever he saw fit he would have made a re-entry, for that is the way of the unclean spirit, when he voluntarily and with design goes out of a man, Luk 11:24-26. The prince of the devils may give leave, nay, may give order, to his forces to retreat, or make a feint, to draw the poor deluded soul into an ambush; but Christ, as he gives a total, so he gives a final, defeat to the enemy. In this part of the argument he has a further intention, which is to represent the state of those who have had fair offers made them, - among whom, and in whom, God has begun to break the devil's power and overthrow his kingdom, - but they reject his counsel against themselves, and relapse into a state of subjection to Satan. Here we have,
(1.)The condition of a formal hypocrite, his bright side and his dark side. His heart still remains the devil's house; he calls it his own, and he retains his interest in it; and yet,
[1.]The unclean spirit is gone out. He was not driven out by the power of converting grace; there was none of that violence which the kingdom of heaven suffers; but he went out, withdrew for a time, so that the man seemed not to be under the power of Satan as formerly, nor so followed with his temptations. Satan is gone, or has turned himself into an angel of light.
[2.]The house is swept from common pollutions, by a forced confession of sin, as Pharaoh's - a feigned contrition for it, as Ahab's, - and a partial reformation, as Herod's. There are those that have escaped the pollutions of the world, and yet are still under the power of the god of this world, Pe2 2:20. The house is swept, but it is not washed; and Christ hath said, If I wash thee not, thou hast no part with me; the house must be washed, or it is none of his. Sweeping takes off only the loose dirt, while the sin that besets the sinner, the beloved sin, is untouched. It is swept from the filth that lies open to the eye of the world, but it is not searched and ransacked for secret filthiness, Mat 23:25. It is swept, but the leprosy is in the wall, and will be till something more be done.
[3.]The house is garnished with common gifts and graces. It is not furnished with any true grace, but garnished with the pictures of all graces. Simon Magus was garnished with faith, Balaam with good desires, Herod with a respect for John, the Pharisees with many external performances. It is garnished, but it is like a potsherd covered with silver dross, it is all paint and varnish, not real, not lasting. The house is garnished, but the property is not altered; it was never surrendered to Christ, nor inhabited by the Spirit. Let us therefore take heed of resting in that which a man may have and yet come short.
(2.)Here is the condition of a final apostate, into whom the devil returns after he had gone out: Then goes he, and takes seven other spirits more wicked than himself (Luk 11:26); a certain number for an uncertain, as seven devils are said to be cast out of Mary Magdalene. Seven wicked spirits are opposed to the seven spirits of God, Rev 3:1. These are said to be more wicked than himself. It seems, even devils are not all alike wicked; probably, the degrees of their wickedness, now that they are fallen, are as the degrees of their holiness were while they stood. When the devil would do mischief most effectually, he employs those that are more mischievous than himself. These enter in without any difficulty or opposition; they are welcomed, and they dwell there; there they work, there they rule; and the last state of that man is worse than the first. Note,
[1.]Hypocrisy is the high road to apostasy. If the heart remains in the interest of sin and Satan, the shows and shadows will come to nothing; those that have not set that right will not long be stedfast. Where secret haunts of sin are kept up, under the cloak of a visible profession, conscience is debauched, God is provoked to withdraw his restraining grace, and the close hypocrite commonly proves an open apostate,
[2.]The last state of such is worse than the first, in respect both of sin and punishment. Apostates are usually the worst of men, the most vain and profligate, the most bold and daring; their consciences are seared, and their sins of all others the most aggravated. God often sets marks of his displeasure upon them in this world, and in the other world they will receive the greater damnation. Let us therefore hear, and fear, and hold fast our integrity.
Historical interpretation
Nine Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(in Matt.) Now He calls the devil deaf or dumb, as being the cause of this calamity, that the Divine word should not be heard. For the devil, by taking away the quickness of human feeling, blunts the hearing of our soul. Christ therefore comes that He might cast out the devil, and that we might hear the word of truth. For He healed one that He might create a universal foretaste of man's salvation. Hence it follows, And when he had cast out the devil, the dumb spake.
But others by similar darts of envy sought of him a sign from heaven. As it follows, And others, tempting him, sought of him a sign from heaven. As if they said, "Although thou hast cast out a devil from the man, this is no proof however of Divine power. For we have not yet seen any thing like to the miracles of former times. Moses led the people through the midst of the sea, (Exod. 14) and Joshua his successor stayed the sun in Gibeon. (Josh. 10:13.) But thou hast shown us none of these things." For to seek signs from heaven showed that the speaker was at that time influenced by some feeling of this kind towards Christ.
But that demoniac is related by Matthew to have been not only dumb, but blind. Three miracles then were performed at the same time on one man. The blind see, the dumb speaks, and he that was possessed by a devil is set free. The like is daily accomplished in the conversion of believers, so that the devil being first cast out, they see the light, and then those mouths which were before silent are loosened to speak the praises of God.
But since the multitudes who were thought ignorant always marvelled at our Lord's actions, the Scribes and Pharisees took pains to deny them, or to pervert them by an artful interpretation, as though they were not the work of a Divine power, but of an unclean spirit. Hence it follows, But some of them said, He casteth out devils through Beelzebub the prince of the devils. Beelzebub was the God Accaron. For Beel is indeed Baal himself. But Zebub means a fly. Now he is called Beelzebub as the man of flies, from whose most foul practices the chief of the devils was so named.
And others, testing Him, sought a sign from heaven from Him. Either they wished for fire to come down from above in the manner of Elijah, or, similarly to Samuel, for thunder to roar, lightning to flash, and rains to fall in the summer, as if those could not also be slandered and said to have happened from hidden and varied passions of the air. But you, who slander those things which you see with your eyes, hold with your hands, feel with their benefit, what will you do with those things that have come from heaven? Surely, you will answer that the magicians in Egypt also performed many signs from the heavens.
Now he is called κωφὸς, as commonly meaning one who does not speak. It is also used for one who does not hear, but more properly who neither hears nor speaks. But he who has not heard from his birth necessarily cannot speak. For we speak those things which we are taught to speak by hearing. If however one has lost his hearing from a disease that has come upon him, there is nothing to hinder him from speaking. But He who was brought before the Lord was both dumb in speech, and deaf in hearing.
(non occ.) The Lord had promised that the Holy Spirit should be given to those that asked for it; the blessed effects whereof He indeed clearly shows in the following miracle. Hence it follows, And Jesus was casting out a devil, and it was dumb.
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Summary
Luke 11:16 records a pivotal moment where, immediately following Jesus' miraculous expulsion of a demon, some onlookers, rather than embracing His divine authority, maliciously challenged Him. Driven by skepticism and a desire to discredit His ministry, they demanded a spectacular "sign from heaven," seeking an undeniable celestial display to validate His claims, thereby attempting to trap or expose Him as a fraud.
Context
Literary Context
This verse is situated within a broader narrative in Luke's Gospel where Jesus' authority is consistently questioned and His miracles are met with mixed reactions. Just prior to this, in Luke 11:14, Jesus performs a remarkable exorcism, freeing a mute man from a demon, which causes some to marvel. However, the very next verse, Luke 11:15, reveals the immediate, hostile response of "some of them," who accuse Jesus of casting out demons by the power of Beelzebul, the prince of demons. Luke 11:16 then introduces "others" who, instead of outright accusation, resort to a different form of opposition: demanding a sign. This progression highlights the escalating and varied forms of resistance Jesus faced, moving from direct slander to a manipulative test of His divine credentials.
Historical & Cultural Context
The demand for a "sign from heaven" was not uncommon in first-century Judaism, particularly among religious leaders like the Pharisees and Sadducees. They often sought dramatic, undeniable manifestations of divine power, perhaps reminiscent of Old Testament miracles such as manna from heaven (Exodus 16:4), fire from Mount Carmel (1 Kings 18:38), or the sun standing still (Joshua 10:12-14). For many, a truly divine Messiah would perform such a sign to authenticate His mission. However, for those in Luke 11:16, the request was not born of genuine inquiry but of a hardened heart and a desire to control the narrative or force Jesus into a situation where He would either fail or confirm their preconceived notions of a Messiah, which often excluded His current humble ministry.
Key Themes
The passage contributes significantly to several key themes within Luke and the Gospels. Firstly, it underscores the theme of Skepticism and Unbelief, demonstrating that even undeniable miracles were insufficient for those whose hearts were closed to truth. Despite Jesus' powerful works, these individuals refused to accept His divine authority, demanding a specific, grander sign, implying His current works were inadequate. Secondly, the verse highlights the theme of Testing and Tempting Jesus. The act of "tempting" (Greek: peirazō) implies a malicious intent to find fault or to force Jesus into a compromising situation, rather than a sincere search for truth. This mirrors the devil's temptations in the wilderness (Luke 4:1-13), designed to undermine His mission. Finally, it speaks to the Nature of Authentic Faith, which Jesus consistently taught does not rely on constant, overwhelming proof but on a willingness to trust and believe based on the evidence already given and the truth revealed. Jesus often pointed to His works as sufficient proof, but He would not perform miracles on demand for those who sought to discredit Him, as seen in His response later in Luke 11:29.
Exposition and Analysis
Key Word Analysis
This verb signifies to test, try, or put to the proof, often with an underlying intent to discover fault, to entice to sin, or to lead into error. It is distinct from a simple inquiry, carrying a connotation of malicious intent or a desire to entrap. In this context, it reveals the adversarial nature of those seeking the sign.
This word means to seek, search for, or endeavor to obtain. While it can imply a genuine quest, when paired with peirázō here, it takes on a more sinister nuance, indicating a deliberate and persistent effort to find a reason to reject Jesus or to force His hand.
Refers to an indication, a distinguishing mark, token, or a miracle that serves as proof of divine power or authority. The demand for a "sign from heaven" specifically suggests a desire for a dramatic, undeniable celestial phenomenon, something beyond the scope of His earthly miracles, to authenticate His claims.
Verse Breakdown
"And others,"
The Greek particle dé (G1161) often translated "and" or "but," here introduces a new group or a different kind of opposition. While some accused Jesus of demonic power (Luke 11:15), "others" resorted to a more subtle, yet equally hostile, tactic of demanding proof. This highlights the varied nature of unbelief and resistance Jesus encountered.
"tempting [him],"
This phrase reveals the malicious intent behind their request. They were not genuinely seeking truth or confirmation of Jesus' identity; rather, they were testing Him, attempting to find a flaw in His ministry, to expose Him as a deceiver, or to force Him to perform according to their expectations, thereby setting a trap.
"sought of him a sign from heaven."
This specifies the nature of their demand. They desired a spectacular, undeniable miracle originating directly from the heavens, perhaps a celestial display or a sign of cosmic proportions, which they believed would be irrefutable evidence of divine authentication. This demand implicitly dismisses the earthly miracles Jesus had already performed as insufficient or questionable, revealing their deep-seated skepticism and unwillingness to believe based on the evidence already presented.
Literary Devices
Luke 11:16 employs several literary devices to convey its profound message. Irony is prominent, as those who demand a "sign from heaven" have just witnessed a powerful, undeniable miracle—the casting out of a demon—yet they remain unconvinced. Their request for more evidence, despite the overwhelming proof already given, underscores their hardened hearts and spiritual blindness. There is also an element of Antithesis at play, contrasting genuine faith, which responds to the truth revealed in Jesus' words and deeds, with a cynical, demanding unbelief that seeks to dictate the terms of divine revelation. The "sign from heaven" itself functions as Symbolism, representing not a sincere desire for truth, but a human attempt to control God and force Him to conform to preconceived notions of power and authority, rather than submitting to His revealed will.
Theological and Thematic Connections
This passage profoundly illustrates the human tendency to resist divine truth, even in the face of overwhelming evidence. It highlights that unbelief is often not a lack of evidence, but a refusal to accept the evidence presented, driven by hardened hearts, preconceived notions, or a desire to maintain control. The demand for a "sign from heaven" reveals a spiritual blindness that prioritizes human validation over divine revelation, failing to recognize God's work already manifest. This episode sets the stage for Jesus' subsequent teaching on the "sign of Jonah," emphasizing that His death and resurrection would be the ultimate, sufficient sign for a generation that refused to believe.
Reflection and Application
Luke 11:16 serves as a powerful mirror for self-examination, prompting us to consider the posture of our own hearts towards God. Are we genuinely seeking to understand and believe, or are we, like those in the passage, demanding specific proofs or experiences from God before we will fully trust Him? This passage challenges the notion that more evidence necessarily leads to more faith; often, it is a matter of the heart's willingness to respond to the truth already revealed. We are encouraged to cultivate a spirit of faith that recognizes God's hand in the ordinary and extraordinary, rather than perpetually waiting for a spectacular "sign from heaven." True faith embraces the sufficiency of what God has already provided in Christ and His Word, rather than constantly testing Him or demanding further, self-serving evidence. It calls us to move beyond a transactional relationship with God, where belief is contingent on a divine performance, towards a trusting relationship rooted in His character and demonstrated love.
Questions for Reflection
FAQ
Why did these "others" specifically ask for a "sign from heaven" if Jesus had already performed miracles?
The demand for a "sign from heaven" was a specific type of challenge, often from those who sought to discredit Jesus. While Jesus performed many miracles on earth (like casting out the demon in Luke 11:14), these individuals likely considered such acts susceptible to trickery or demonic influence (as evidenced by the accusation in Luke 11:15). A sign from heaven, such as fire from the sky or a celestial phenomenon, was seen as an irrefutable, divine authentication that could not be faked or attributed to evil powers. Their request was not a genuine search for truth but a malicious test, designed to corner Jesus or expose Him if He failed to produce such a sign on demand.
Christ-Centered Fulfillment
Luke 11:16, with its depiction of a generation demanding a sign, finds its profound Christ-centered fulfillment in Jesus Himself being the ultimate and sufficient sign. While His contemporaries sought a spectacular display from the sky, Jesus consistently pointed to His own person and impending work as the true divine authentication. He is the very Word made flesh, the visible image of the invisible God (Colossians 1:15). The "sign from heaven" that humanity truly needed was not a fleeting celestial event, but the incarnation of God's Son, His life, His atoning death, and His glorious resurrection. Jesus later declared that the only sign that would be given to that wicked generation was the "sign of Jonah" (Luke 11:29-30), foreshadowing His burial for three days and His subsequent resurrection, which unequivocally proved His divine authority and messianic claims. Thus, the ultimate "sign from heaven" is the resurrected Christ, through whom God has spoken His final and most definitive word to humanity (Hebrews 1:1-3), offering salvation to all who believe, not based on demanding further proofs, but on trusting in the Lamb of God who takes away the sin of the world (John 1:29).