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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
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And how could He have been greater than Solomon, or greater than Jonah, or have been the Lord of David, who was of the same substance as they were? How, too, could He have subdued him who was stronger than men, who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to, and more eminent than, that man who was formed after the likeness of God, except the Son of God, after whose image man was created?
Well, therefore, did He connect with the parable of "the strong man armed," whom "a stronger man still overcame," the prince of the demons, whom He had already called Beelzebub and Satan; signifying that it was he who was overcome by the finger of God, and not that the Creator had been subdued by another god.
(in Matt.) Or He says, The kingdom of God is come upon you, signifying, "is come against you, not for you." For dreadful is the second coming of Christ to faithless Christians.
Christ also divides the spoil, showing the faithful watch which angels keep over the salvation of men.
(Hom. 41. in Matt.) He calls the devil a strong man, not because he is naturally so, but referring to his ancient dominion, of which our weakness was the cause.
(ubi sup.) Next we have the fourth answer, where it is added, He who is not with me is against me; as if He says, I wish to present men to God, but Satan the contrary. How then would he who does not work with Me, but scatters what is Mine, become so united with Me, as with Me to cast out devils? It follows, And he who gathereth not with me, scattereth.
(Hom. 41. in Matt.) But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that he here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together.
And such has been the fate of our common enemy, the wicked Satan, that many headed serpent, the inventor of sin. For before the coming of the Saviour, he was in great power, driving and shutting up, so to speak, in his own stall flocks not his own, but belonging to God over all, like some rapacious and most insolent robber. But inasmuch as the Word of God Who is above all, the Giver of all might, and Lord of powers assailed Him, having become man, all his goods have been plundered, and his spoil divided. For those who of old had been ensnared by him into ungodliness and error have been called by the holy apostles to the acknowledgment of the truth, and been brought near unto God the Father by faith in His Son.
Would you like to hear and learn another convincing argument besides these? "He that is not with Me," He says, "is against Me: and he that gathers not with Me, scatters for Me." For I, He says, have come to save every man from the hands of the devil; to deliver from his guile those whom he had ensnared; to set the prisoners free; to give light to those in darkness; to raise up them that had fallen; to heal the broken-spirited: and to gather together the children of God who were scattered abroad. Such was the object of My coming. But Satan is not with Me; on the contrary he is against Me. For he ventures to scatter those whom I have gathered and saved. How then can he, who wars against Me, and sets his wickedness in array against My purposes, give Me power against himself? How is it not foolish even barely to imagine the possibility of such a thing as this?
As it was necessary for many reasons to refute the cavils of His opponents, our Lord now makes use of a very plain example, by which He proves to those who will consider it that He overcomes the power of the world, by a power inherent in Himself, saying, When a strong man armed keepeth his palace.
For he used before the coming of the Saviour to seize with great violence upon the flocks of another, that is, God, and carry them as it were to his own fold.
When a strong man fully armed guards his own palace, his goods are in peace. By the strong man, he means the devil; and by his palace, he means the world which is set in evil, where until the coming of the Savior, he ruled with a malevolent but unchallenged authority, because he rested in the hearts of unbelievers without any opposition. Hence elsewhere he is called the prince of this world, as the Lord says: "For the prince of this world is coming, and he has nothing in me" (John 14). And again: "Now the prince of this world will be cast out" (John 12), and the reference here too is to that casting out.
But the world he calls his palace, which lieth in wickedness, (1 John 5:19.) wherein up to our Saviour's coming he enjoyed supreme power, because he rested in the hearts of unbelievers without any opposition. But with a stronger and mightier power Christ has conquered, and by delivering all men has cast him out. Hence it is added, But if a stronger than he shall come upon him, and overcome, &c.
His arms then are the craft and the wiles of spiritual wickedness, but his spoils are the men themselves, who have been deceived by him.
As conqueror too Christ divides the spoils, which is a sign of triumph, for leading captivity captive He gave gifts to men, ordaining some Apostles, some Evangelists, some Prophets, and some Pastors and Teachers. (Ephes. 4:8, 11.)
The Devil's arms are all kinds of sins, trusting in which he prevailed against men.
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Summary
Luke 11:21 is an integral part of Jesus's "Parable of the Strong Man," a powerful illustration of His divine authority over demonic forces. This verse vividly portrays the apparent security and dominion of a formidable adversary, symbolized as a "strong man armed," who guards his domain and possessions, maintaining a deceptive state of peace. It sets the crucial stage for understanding the profound spiritual conflict and the subsequent revelation of Christ's superior power to invade and plunder this seemingly impenetrable stronghold.
Context
Literary Context
This verse is embedded within a critical discourse where Jesus responds to accusations that He casts out demons by the power of Beelzebub, the prince of demons (Luke 11:15). Jesus masterfully refutes this illogical charge by asserting that a kingdom divided against itself cannot stand (Luke 11:17). He then introduces the Parable of the Strong Man to demonstrate that His ability to expel demons is not a sign of Satanic alliance but undeniable proof that the kingdom of God has indeed come. Luke 11:21 establishes the initial condition of the "strong man's" domain, preparing the listener for the dramatic intervention of a "stronger man" in the subsequent verse (Luke 11:22).
Historical & Cultural Context
In the Greco-Roman world, the concept of a "strong man" or a powerful figure guarding his property was a familiar image. Feudal lords, wealthy landowners, or even bandits would often fortify their homes or hideouts to protect their accumulated wealth and maintain control over their territories and subjects. This imagery would have resonated with Jesus's audience, who understood the strategic importance of defense and the power dynamics of a well-guarded domain. Spiritually, the Jewish understanding of evil and demonic influence, though varied, acknowledged the existence of malevolent forces that held people in bondage. Jesus's ministry, characterized by unprecedented exorcisms, directly challenged these prevailing notions and demonstrated a new, superior power at work, fulfilling ancient prophecies about God's triumph over evil.
Key Themes
Luke 11:21 contributes significantly to several major themes present in Luke's Gospel and the broader biblical narrative. Firstly, it highlights the theme of Spiritual Warfare, vividly portraying the reality of a cosmic conflict between the forces of good and evil. The "strong man" symbolizes Satan, who actively seeks to maintain his dominion over individuals and the world, holding them captive in spiritual darkness. Secondly, the phrase "his goods are in peace" introduces the theme of Satan's Deceptive Peace. This is not genuine peace but a false sense of security, a coerced tranquility maintained by force and ignorance, where those under the strong man's influence are held in quiet possession, unable to perceive their bondage or break free. Finally, this verse serves as a crucial Preparation for Christ's Victory. By establishing the formidable nature of the adversary, Jesus underscores the magnitude of His own power. It sets the stage for the dramatic revelation in Luke 11:22, where Jesus presents Himself as the "stronger man" who can decisively overcome, bind, and plunder the strong man's domain, signifying His ultimate and decisive triumph over all evil. This parable is central to understanding Jesus's mission to inaugurate the Kingdom of God by directly confronting and defeating the kingdom of darkness.
Exposition and Analysis
Key Word Analysis
Derived from the root for "strength" or "might," this term denotes someone who is forcible, powerful, or mighty. In this context, it emphasizes the formidable and imposing nature of the spiritual adversary, Satan, who possesses significant power and authority within his domain.
This verb means "to equip fully with armor." It suggests a state of complete preparedness for battle, indicating that the strong man is not only powerful but also well-defended and ready to resist any intrusion or challenge to his authority. This highlights the adversary's strategic posture and the apparent invincibility of his stronghold.
While literally meaning a "yard" or "court," this term can also imply a "mansion" or "hall." Here, it signifies the strong man's secure, fortified, and defended territory or sphere of influence, representing the realm over which he exercises dominion and control, including the lives and souls of those he holds captive.
Verse Breakdown
"When a strong man armed keepeth his palace,"
This clause introduces the scenario of a powerful, fully equipped individual diligently guarding his dwelling. The "strong man" is a symbolic representation of Satan, the spiritual adversary. His being "armed" signifies his preparedness and the formidable defenses he has in place to maintain his control. The "palace" represents his domain, his sphere of influence, which encompasses the lives, minds, and spiritual destinies of those under his sway. The verb "keepeth" (phylássō) implies a vigilant, protective watch, suggesting a seemingly impenetrable security.
"his goods are in peace:"
This second clause describes the outcome of the strong man's vigilant guardianship. The "goods" (hypárchonta) refer to his possessions, which, in this spiritual parable, symbolize the souls, lives, and spiritual allegiances of people held captive by Satan. The phrase "in peace" (en eirḗnē) does not denote genuine, redemptive peace, but rather a deceptive, enforced tranquility. It is a peace maintained by force, where the captives are held in a state of quiet possession, unaware of their true bondage or unable to break free from the strong man's grip. This "peace" is a state of spiritual stagnation and captivity, devoid of true freedom or flourishing.
Literary Devices
Jesus employs several potent literary devices in this verse. The primary device is Symbolism, where the "strong man" represents Satan, the "palace" symbolizes his kingdom or sphere of influence (the world and the lives he controls), and "his goods" represent the souls and lives of humanity held in spiritual bondage. The phrase "in peace" is an example of Irony, as the "peace" described is not one of liberation or well-being, but a false, enforced quietude that masks spiritual captivity and oppression. This sets up a powerful Contrast with the true peace and freedom that the "stronger man," Jesus, will bring. The entire passage is a Parable, a short, illustrative story that conveys a deeper spiritual truth about the nature of Jesus's ministry and the overthrow of Satan's kingdom.
Theological and Thematic Connections
Luke 11:21 profoundly illustrates the reality of spiritual warfare and the formidable nature of the adversary, Satan, who holds humanity captive in a state of deceptive peace. This "peace" is merely the absence of resistance, a quiet possession of souls by a powerful, armed foe. Theologically, this verse establishes the baseline from which Jesus's ministry operates: He is invading an already-occupied territory, challenging a deeply entrenched power. His ability to cast out demons, therefore, is not a minor miracle but a direct assault on the strong man's domain, signifying the inbreaking of God's kingdom and the beginning of Satan's decisive defeat. It underscores that humanity's true state, apart from Christ, is one of spiritual captivity, necessitating a divine liberator.
Reflection and Application
Luke 11:21 serves as a sober reminder of the spiritual realities that govern our world. It reveals that humanity, apart from Christ, is under the influence of a "strong man" – Satan – who seeks to keep us in spiritual darkness and bondage. The "peace" he maintains is a false one, a deceptive tranquility that prevents us from recognizing our true condition and yearning for freedom. This verse challenges us to critically examine our own lives: are there areas where we experience a "peace" that is merely the absence of spiritual struggle, perhaps indicating a subtle captivity rather than true liberation? Do we recognize the spiritual battle for souls and the active work of the adversary? This understanding should not lead to fear, but to a profound appreciation for the power of Christ. It calls us to acknowledge the spiritual forces at play, to be vigilant, and to continually seek the true freedom and peace found only in Jesus, who has already overcome the strong man.
Questions for Reflection
FAQ
What does the "strong man" represent in this parable?
In Jesus's Parable of the Strong Man, the "strong man" symbolically represents Satan, the spiritual adversary. He is depicted as a powerful, well-equipped entity who maintains control over his domain and possessions, which refer to the souls and lives of people held captive by spiritual darkness. This portrayal highlights Satan's formidable power and his efforts to maintain his dominion over humanity.
What is the meaning of "his goods are in peace"?
The phrase "his goods are in peace" does not signify genuine well-being or freedom, but rather a false, enforced tranquility. It describes a state where the "strong man" (Satan) has complete, unchallenged control over his "goods" (human souls). This "peace" is the absence of resistance or rebellion, a deceptive quietude that masks spiritual bondage and the inability of those held captive to break free. It underscores the spiritual stagnation and lack of true liberty experienced by those under Satan's influence.
Christ-Centered Fulfillment
Luke 11:21, though depicting the formidable power of the "strong man" (Satan), finds its ultimate Christ-centered fulfillment in the person and work of Jesus. This verse sets the stage for the dramatic incursion of the "stronger man" – Jesus Himself – into Satan's seemingly secure domain. Jesus's entire ministry, particularly His power to cast out demons, was a direct assault on the kingdom of darkness, demonstrating that the kingdom of God had come upon them. Through His life, death, and resurrection, Jesus decisively entered the strong man's "palace," bound him, and plundered his "goods." On the cross, Jesus disarmed the spiritual rulers and authorities, triumphing over them (Colossians 2:15), and through His death, He destroyed the one who has the power of death, that is, the devil (Hebrews 2:14-15). Thus, Jesus is the ultimate Deliverer, who has come to undo the works of the devil (1 John 3:8) and offer true freedom and peace to those formerly held captive by the strong man.