Luke 11

Luke 11:1-13 . THE DISCIPLES TAUGHT TO PRAY.

1. one, &c.--struck with either the matter or the manner of our Lord's prayers.
as John, &c.--From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."

3. day by day, &c.--an extension of the petition in Matthew for "this day's" supply, to every successive day's necessities. The closing doxology, wanting here, is wanting also in all the best and most ancient copies of Matthew's Gospel. Perhaps our Lord purposely left that part open: and as the grand Jewish doxologies were ever resounding, and passed immediately and naturally, in all their hallowed familiarity into the Christian Church, probably this prayer was never used in the Christian assemblies but in its present form, as we find it in Matthew, while in Luke it has been allowed to stand as originally uttered.

5-8. at midnight . . . for a friend is come--The heat in warm countries makes evening preferable to-day for travelling; but "midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.

7. Trouble me not--the trouble making him insensible both to the urgency of the case and the claims of friendship.
I cannot--without exertion which he would not make.

8. importunity--The word is a strong one--"shamelessness"; persisting in the face of all that seemed reasonable, and refusing to take a denial.
as many, &c.--His reluctance once overcome, all the claims of friendship and necessity are felt to the full. The sense is obvious: If the churlish and self-indulgent--deaf both to friendship and necessity--can after a positive refusal, be won over, by sheer persistency, to do all that is needed, how much more may the same determined perseverance in prayer be expected to prevail with Him whose very nature is "rich unto all that call upon Him" ( Romans 10:12 ).

13. the Holy Spirit--in Matthew ( Matthew 7:11 ), "good gifts"; the former, the Gift of gifts descending on the Church through Christ, and comprehending the latter.

Luke 11:14-36 . BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY.

14. dumb--blind also ( Matthew 12:22 ).

20. the finger of God--"the Spirit of God" ( Matthew 12:28 ); the former figuratively denoting the power of God, the latter the living Personal Agent in every exercise of it.

21, 22. strong man--meaning Satan.
armed--pointing to all the subtle and varied methods by which he wields his dark power over men.
keepeth--"guardeth."
his palace--man whether viewed more largely or in individual souls--how significant of what men are to Satan!
in peace--undisturbed, secure in his possession.

22. a stronger than he--Christ: Glorious title, in relation to Satan!
come upon him and overcome him--sublimely expressing the Redeemer's approach, as the Seed of the woman, to bruise the Serpent's head.
taketh from him all his armour--"his panoply," "his complete armor." Vain would be the victory, were not the means of regaining his lost power wrested from him. It is this that completes the triumph and ensures the final overthrow of his kingdom. The parable that immediately follows ( Luke 11:24-26 ) is just the reverse of this. dislodged by Christ, and so finds, in all future assaults, the house preoccupied; in the other, he merely goes out and comes in again, finding the house "EMPTY" ( Matthew 12:44 ) of any rival, and all ready to welcome him back. This explains the important saying that comes in between the two parables ( Luke 11:23 ). Neutrality in religion there is none. The absence of positive attachment to Christ involves hostility to Him.

23. gathereth . . . scattereth--referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.