21“When the strong man, fully armed, guards his own dwelling, his goods are safe.22But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his plunder.
23“He that is not with me is against me. He who doesn’t gather with me scatters.24The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, ‘I will turn back to my house from which I came out.’25When he returns, he finds it swept and put in order.26Then he goes, and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first.”
21 “When the strong man, fully armed, guards his own dwelling, his goods are safe.
22 But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his plunder.
23 “He that is not with me is against me. He who doesn’t gather with me scatters.
24 The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, ‘I will turn back to my house from which I came out.’
25 When he returns, he finds it swept and put in order.
26 Then he goes, and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first.”
TYNDALETyndale New Testament (1534)
21 When a stronge man armed watcheth his housse: that he possesseth is in peace.
22 But when a stronger then he cometh vpo him and overcometh him: he taketh from him his harnes wherin he trusted and devideth his gooddes.
23 He that is not with me is agaynst me. And he that gadereth not with me scattereth.
24 When the vnclene sprete is gone out of a man he walketh through waterlesse places sekinge reest. And when he fyndeth none he sayeth: I will returne agayne vnto my housse whence I came out.
25 And when he cometh he fyndeth it swept and garnissed.
26 Then goeth he and taketh to him seve other spretes worsse then himsilfe: and they enter in and dwell there. And the ende of that man is worsse then the begynninge.
Show all 3 translations
GNVGeneva Bible (1599)
21 When a strong man armed keepeth his palace, the thinges that hee possesseth, are in peace.
22 But when a stronger then hee, commeth vpon him, and ouercommeth him: hee taketh from him all his armour wherein he trusted, and deuideth his spoiles.
23 He that is not with me, is against me: and he that gathereth not with me, scattereth.
24 When the vncleane spirite is gone out of a man, he walketh through drie places, seeking rest: and when he findeth none he saieth, I wil returne vnto mine house whence I came out.
25 And when he cometh, he findeth it swept and garnished.
26 Then goeth hee, and taketh to him seuen other spirites worse then himselfe: and they enter in, and dwel there: so the last state of that man is worse then the first.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Who is for or against Jesus?Matthew 12:30 and Luke 11:23 record Jesus saying, "He that is not with me is against me." Mark 9:40 and Luke 9:50 record Jesus saying the opposite: "he that is…
Mark 3:27(v21)But no one can enter into the house of the strong man to plunder unless he first binds the strong man; then he will plunder his house.
Matthew 12:29(v21)Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his…
Matthew 12:30(v23)“He who is not with me is against me, and he who doesn’t gather with me, scatters.
Matthew 12:43-45(v24)When an unclean spirit has gone out of a man, he passes through waterless places, seeking rest, and doesn’t find it. Then he says, ‘I will…
Luke 9:50(v23)Jesus said to him, “Don’t forbid him, for he who is not against us is for us.”
Show all 49 cross-references
Mark 9:40(v23)For whoever is not against us is on our side.
Revelation 3:15-16(v23)“I know your works, that you are neither cold nor hot. I wish you were cold or hot. So, because you are lukewarm, and neither hot nor cold,…
Job 2:2(v24)Yahweh said to Satan, “Where have you come from?” Satan answered Yahweh, and said, “From going back and forth in the earth, and from…
Isaiah 49:24-25(v22)Shall the plunder be taken from the mighty, or the lawful captives be delivered? But Yahweh says, “Even the captives of the mighty shall be…
1 Peter 5:8(v24)Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour.
Psalms 63:1(v24)God, you are my God. I will earnestly seek you. My soul thirsts for you. My flesh longs for you, in a dry and weary land, where there is no…
Isaiah 53:12(v22)Therefore I will give him a portion with the great. He will divide the plunder with the strong; because he poured out his soul to death and…
Job 1:7(v24)Yahweh said to Satan, “Where have you come from?” Then Satan answered Yahweh, and said, “From going back and forth in the earth, and from…
Mark 5:10(v24)He begged him much that he would not send them away out of the country.
John 5:14(v26)Afterward Jesus found him in the temple, and said to him, “Behold, you are made well. Sin no more, so that nothing worse happens to you.”
2 Peter 2:20-22(v26)For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again…
Genesis 3:15(v22)I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise…
Isaiah 44:3(v24)For I will pour water on him who is thirsty, and streams on the dry ground. I will pour my Spirit on your descendants, and my blessing on…
Isaiah 57:20-21(v24)But the wicked are like the troubled sea; for it can’t rest and its waters cast up mire and mud. “There is no peace”, says my God, “for the…
Ephesians 2:2(v24)in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works…
Colossians 2:15(v22)Having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it.
2 Thessalonians 2:9-12(v25)even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness…
2 Peter 2:10-19(v25)but chiefly those who walk after the flesh in the lust of defilement and despise authority. Daring, self-willed, they are not afraid to…
1 John 3:8(v22)He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed: that he might…
1 John 4:4(v22)You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world.
Jude 1:8-13(v25)Yet in the same way, these also in their dreaming defile the flesh, despise authority, and slander celestial beings. But Michael, the…
Psalms 36:3(v25)The words of his mouth are iniquity and deceit. He has ceased to be wise and to do good.
Psalms 81:11-12(v25)But my people didn’t listen to my voice. Israel desired none of me. So I let them go after the stubbornness of their hearts, that they…
Isaiah 27:1(v22)In that day, Yahweh with his hard and great and strong sword will punish leviathan, the fleeing serpent, and leviathan the twisted serpent;…
Isaiah 48:22(v24)“There is no peace”, says Yahweh, “for the wicked.”
Zephaniah 1:6(v26)those who have turned back from following Yahweh, and those who haven’t sought Yahweh nor inquired after him.
Matthew 12:44-45(v25)Then he says, ‘I will return into my house from which I came out,’ and when he has come back, he finds it empty, swept, and put in order.…
Matthew 12:45(v26)Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that…
Mark 9:25(v24)When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, “You mute and deaf spirit, I command…
2 Chronicles 24:17-22(v25)Now after the death of Jehoiada, the princes of Judah came, and bowed down to the king. Then the king listened to them. They abandoned the…
Proverbs 4:16(v24)For they don’t sleep unless they do evil. Their sleep is taken away, unless they make someone fall.
Isaiah 35:1-2(v24)The wilderness and the dry land will be glad. The desert will rejoice and blossom like a rose. It will blossom abundantly, and rejoice even…
Isaiah 35:7(v24)The burning sand will become a pool, and the thirsty ground springs of water. Grass with reeds and rushes will be in the habitation of…
Isaiah 41:17-19(v24)The poor and needy seek water, and there is none. Their tongue fails for thirst. I, Yahweh, will answer them. I, the God of Israel, will…
Isaiah 63:1-4(v22)Who is this who comes from Edom, with dyed garments from Bozrah? Who is this who is glorious in his clothing, marching in the greatness of…
Matthew 23:15(v26)Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you…
Hebrews 6:4-8(v26)For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the…
Hebrews 10:26-31(v26)For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins, but a certain…
1 John 5:16(v26)If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to…
Jude 1:12-13(v26)These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without…
Judges 6:37-40(v24)behold, I will put a fleece of wool on the threshing floor. If there is dew on the fleece only, and it is dry on all the ground, then I’ll…
Psalms 125:5(v25)But as for those who turn away to their crooked ways, Yahweh will lead them away with the workers of iniquity. Peace be on Israel.
Ezekiel 47:8-11(v24)Then he said to me, “These waters flow out toward the eastern region, and will go down into the Arabah. Then they will go toward the sea;…
Revelation 20:1-3(v22)I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. He seized the dragon, the old serpent,…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv21, 23, 24The word signifieth properly an open and void room…
The word signifieth properly an open and void room before an house, and so by translation is taken for noblemen’s houses.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv21, 24, 25, 2620 But if I with the finger of God…
20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
21 When a strong man armed keepeth his palace, his goods are in peace:
Read full note →
Ver. 21. When a strong man armed] Qui se dedebant, arma tradebant. (Caesar de Bell. Gall. lib. 3.) They that yielded threw down their arms.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn v24See Poole on "Mat 12:43-45". From these verses we…
See Poole on "Mat 12:43-45". From these verses we may observe,
1. That the devil may in some sort and degree be cast out of persons and places, while yet in other respects they may be his house, and he may dwell in and amongst them. Their bodies, their country, may be in great measure delivered from his power, and he may yet keep possession of their souls. This ordinarily happeneth in places where the gospel is faithfully preached; though there remain abundance of men whose lives evidence that the devil hath a too great possession of their souls, yet those places, and persons inhabiting in them, are more freed from witchcraft, and the power which the devil exercises (by God’s permission) upon men’s and women’s bodies, and cattle, &c., than other more paganish and ignorant places. He may also in a sense be said to be cast out of persons that are reclaimed from vicious and debauched lives, yet are not brought home to God, only are more enlightened, and more under the power of restraining grace; yet their souls may be his house.
Read full note →
2. The devil, cast out in any degree, is unquiet till (if possible) he hath recovered as full a power over and possession of men and women as he ever had.
3. If he ever recovers it, their latter end is worse than their beginning, Heb 6:4; 10:26; 2Pe 2:20.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt1703 · Public DomainOn v21Our Saviour having sufficiently shown that he did not…
Our Saviour having sufficiently shown that he did not work his miracles by the power of the devil, he next informs the Pharisees from whence he had that power, even from God himself; accordingly he compares Satan to a strong man armed with weapons to defend his house; and himself clothed with divine power, he compares to one that is stronger than the strong man. So that the argument runs thus: the devil is very strong and powerful, and there is no power but only God’s that is stronger than his: if, then says Christ, I were not assisted with a divine power, I could never cast out this strong man, who reigns in the bodies and souls of men, as in his house; for it must be a stronger than the strong man that shall bind Satan; and who is he but the God of strength?
Learn thence, that only Christ’s divine power is superior to Satan’s strength: he only can vanquish and overrule him at his pleasure, and drive him out of that possession, which he holds either in the bodies or souls of men: The strong man armed keeps the house, till a stronger than he comes upon him, and overcomes him. When the unclean spirit goeth out of a man, he walketh through dry places, seeking rest, and findeth none.
Read full note →
Note here,
1. That Satan is an unclean spirit, he hath lost his original purity, his holy nature in which he was created, and is by sin become universally sinful and impure; no means being allowed by God, for the purging of his filthy and impure nature; yea, he is a perfect enemy to purity and holiness; maligning all that love it, and would promote it.
2. That Satan is a restless and unquiet spirit; being cast out of heaven, he can rest no where; when he is either gone out of a man by policy, or cast out by power, he has no content or satisfaction, until he returns into a filthy heart, where he delights to be, as the swine in miry places.
3. That wicked and profane sinners have this unclean spirit dwelling in them: their hearts are Satan’s house and habitation, and the lusts of pride and unbelief, malice and revenge, envy and hypocrisy, these are the garnishings and furniture of Satan’s house. Man’s heart was God’s house by creation, it is now Satan’s by usurpation and judiciary tradition.
4. That Satan by the preaching of the gospel, may seem to go out of persons, and they become sober and civilized; yet may he return again to his old habitation, and the latter end of that man be worse than the beginning.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill1763 · Public DomainOn vv21–26But when a stronger than he,.... By whom is…
But when a stronger than he,.... By whom is meant Christ, who is the mighty God, the Almighty; and appears to be so, in the creation of all things, in upholding them by the word of his power, in the government of the world, and the works of providence, in the redemption of his people from sin, Satan, and the law, and in the conversion of them, by the efficacy of his grace, and in the preservation of them by his power; and who is manifestly stronger than Satan; not only by these instances, but by what follows:
shall come upon him; as he did in person, when he dispossessed him from the bodies of men; and does by his Spirit in conversion, when he enters into his palace, the heart of man, binds him, and looses men from him, and turns them from the power of Satan, to God, and sets up a throne of grace, where he himself dwells and reigns: so he comes upon him as an adversary, and often at an unawares; and always with great power and strength, and succeeds: Satan came upon Christ in the wilderness, in the garden, and on the cross, and attacked him, but without success; whence it is clear, that he is stronger than he:
Read full note →
and overcame him; he overcame him in the wilderness, and obliged him to retreat; and on the cross, when he obtained a complete victory over him, destroyed him, his principalities and powers, and all his works, and led him captive; and in conversion, so as to deliver his people from him, that were led captive by him, as that he can never regain his dominion over them more; and though he is suffered to tempt them; he cannot destroy them; and the saints shall overcome him at last, and have him bruised under their feet: and at the same time,
he taketh from him all his armour, wherein he trusted; as his temptations, which he himself repelled in the wilderness, and wrenched out of his hands, and made them useless, and he gives power to his people to resist them, and succours them under them, and delivers them out of them; and also the sins of men, which he took away on the cross, when he bore them, and the punishment of them there: and in conversion, he greatly weakens the power of sin, and takes away the dominion of it; and though the being of it is not removed, hence Satan has something to work upon, yet its power is so far gone, that neither that nor Satan, can destroy such who are truly called by the grace of God:
and divideth his spoils: he spoils his house, the heart of man, from being any longer a palace for him, and his goods, his mind and conscience, which are enlightened and awakened, and purged: or by his spoils are meant, the souls of men; which are taken as a prey out of his hands, and become trophies of victorious grace.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv21, 26The strong one armed - The devil, strong in…
The strong one armed - The devil, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v24Verse 24. When the unclean spirit] See Clarke on…
Verse 24. When the unclean spirit] See Clarke on Mt 12:43.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v24Luk 11:24-26. When the unclean spirit — See notes…
Luk 11:24-26. When the unclean spirit — See notes on Mat 12:43-45.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn v24See the notes at Mat 12:43-45.
See the notes at Mat 12:43-45.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv24, 26Man, &c. By this one man is meant the…
Man, &c. By this one man is meant the whole Jewish people, out of whom the unclean spirit had been driven by the law. (St. Ambrose) --- For as long as they were in Egypt, they lived after the manner of the Egyptians, and were the habitation of the unclean spirit; but it was expelled from them, when they slew the paschal lamb in figure of Christ, and escaped destruction by sprinkling themselves with its blood. (St. Cyril in St. Thomas Aquinas) --- But the evil spirit returned to his former habitation, the Jews, because he saw them devoid of virtue, barren, and open for his reception. And their latter state is worse than their former; for more wicked demons possessed the breasts of the Jews than before. Then they raged against the prophets only; but now they persecute the Lord himself of the prophets: therefore have they suffered much greater extremities from Vespasian and Titus, than from Egypt and Babylon; for besides being deprived of the merciful protection of Providence, which before watched over them, they are destitute of all grace, and delivered up to a more poignant misery, and a more cruel tyranny of the devil. (St. John Chrysostom, hom. xliv. on S. Matt.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv21–23strong man--meaning Satan.
strong man--meaning Satan.
armed--pointing to all the subtle and varied methods by which he wields his dark power over men.
Read full note →
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn v24§ 43. PARABLE OF THE UNCLEAN SPIRIT, Luk_11:24-26; Mat_12:43-45.
§ 43. PARABLE OF THE UNCLEAN SPIRIT, Luk_11:24-26; Mat_12:43-45.
The entire passages, 14-26; 29-36, find their parallel in Matthew 12, but the order is evidently most perfectly observed in Matthew.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv21–2621. When a strong man armed keepeth his palace]…
21. When a strong man armed keepeth his palace] The same metaphor is used of the Christian opposing Satan, as here of Satan opposing Christ, Eph_6:13. The world is here Satan’s palace (Joh_12:31; Joh_16:11) and men his possessions (2Ti_2:26).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv21, 24(21-23) When a strong man armed keepeth his palace.—See…
(21-23) When a strong man armed keepeth his palace.—See Notes on Mat_12:29-30. The only noticeable variations are the use of “palace” for “house;” of the strong man being “armed;” of the “armour” or “panoply” (the same word as in Eph_6:13) in which he trusted; of the “division of the spoils.” It is throughout a fuller and more vivid report, but apparently of the same sayings.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv21, 23, 24, 26Vers. 21, 22. When a strong man armed keepeth…
Vers. 21, 22. When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils . The exegesis is easy here. The strong man is the devil; his palace is the world; his goods especially here the poor possessed; the stronger than he is Jesus himself, who, as he paints this feature in the picture, is thinking of the scenes of the temptation, when in good earnest he overcame his ghostly adversary, then he took from him all his armor wherein he trusted, and now he, the Conqueror, divideth his spoils, among which are these unhappy possessed ones now being rescued from the power of their tormentor.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv21, 23, 24A strong man armed
Luk_11:21-22
A strong man armed
Read full note →
The strong one driven out by a stronger one
I.
A PICTURE OF MAN IN HIS SINFUL STATE. Observe, that although mans hear, was intended to be the throne of God, it is now become the palace of Satan. It is said of this strong man, moreover, that he is armed. Truly the prince of the power of the air is never without weapons. His principal weapon is the lie. Then we are told that he wears armour--for we read that the stronger warrior taketh from him all his armour wherein he trusted. Certain it is, the evil spirit is well accoutred in that which is proof against all terrestrial steel. Prejudice, ignorance, evil education--all these are chain-armour with which Satan girds himself. A hard heart is the impenetrable breast-plate which this evil spirit wears; a seared conscience becomes to him like greaves of brass; habitude in sin is a helmet of iron. Notice, again, this strong man: besides being armed and plated with armour, he is very watchful; for it is said he keepeth his palace--keeps it like the faithful warder who with ceaseless tramp and sleepless eye holds watch upon the castle wall. He does not put on the armour to sleep in it. You may find sleeping saints, but never sleeping devils. We have in the text a good reason given why Satan thus watches over the man whose heart he inhabits, because he considers the man to be his property--he keepeth his goods. They are not his in justice; whatever goods there are in the house of manhood must belong to God who built the house, and who intended to tenant it. But Satan sets up a claim and calls everything in the man his goods. The mans memory he makes a storehouse for ill words and bad songs; the mans judgment he perverts so that the scales and weights are false; the mans love he sets on fire with coals of hell, and his imagination be dazzles with foul delusions. He claims the whole man to be his own; and it is wonderful how readily his claim is allowed. Men fancy music in the chains with which Satan binds them, and hug the fetters which he hangs upon them. Nor is this all; Satan not only claims possession, but he claims sovereignty. You perceive it is said, his palace. A palace is usually the abode of a king, so Satan considers himself a great king when he dwells in the human heart. I must not leave this picture until you have observed that it is said, while he keepeth his palace, his goods are in peace. This is the most fearful sign in the whole affair. The man is quite undisturbed--conscience does not prick him: why should it? God does not alarm him: who is God, that he should obey His voice? Thoughts of hell never disturb him. Men who are stupefied with laudanum may be naked, but they are not cold; they may have empty stomachs, but they are not hungry; they may be diseased in body, but they do not feel the torment: they are drunken, and know not their misery: and so it is with the most of carnal men--nothing awakens them.
II. A REPRESENTATION OF MAN FOR A TIME REFORMED. Observe, then, that in the case before us the unclean spirit goes out of his own free will. Why does the evil spirit leave a man for a time? Has he not some hellish purpose in view? Certainly he has. I think it often is because he feels if he does not go out he will be driven out, but he thinks that by giving way for a time he will satisfy the conscience till he gets it lulled to sleep faster than ever. Thus he will stoop to conquer, retreat to draw his opponent into an ill position; allow his throne to shake, that he may re-establish his dominion permanently. Moreover, he thinks that by letting the man indulge in a little religion for a time, and then turn aside from it, he will make him permanently sceptical so that he will hold him fast by the iron chain of infidelity, and drag him down to hell with that book in his jaws. Now, after a time it appears that the evil spirit returned; he could find no rest for himself except in the hearts of the wicked, and therefore he came back again. There is no opposition to his entrance, the door is not locked, or if it be he has the latch-key. He comes in, there is no tenant, no man in possession, no other proprietor. He looks round and cries, Here is my house. I left it when I took my walks abroad, and I have come back, and here it is ready for me. The devil shouts his Halloa! and there is an echo through every room, but no intruder starts up. Is Christ here? No answer. He goes outside and he looks at the lintel, for Christs mark is sure to be there if Jesus is within. No mark of blood on the post, Christ is not here, says he, it is empty, I will make myself at home; for if Jesus had been there, though He had been hidden in a closet, yet when He came out He would claim possession, and drive out the traitor, and say, Get thee gone! this is no place for thee; I have bought it with My blood, and I mean to possess it for ever. But it is empty, and so Satan fills it with stores of evil. The next thing the fiend notices is that it is swept; as one says, Swept, but never washed. Sweeping takes away the loose dirt, washing takes away all the filth. O to be washed in Jesus blood I Here is a man whose house is swept--the loose sins are gone. He is not a drunkard; there is a pledge over the mantelpiece. He is no longer lustful; he hates that sin or says he does, which is as much as the devil wants him to do. The place is swept so tidy, so neat, you would not know him to be the same man as he used to be; and he himself is so proud to think he has got his house so clean, and he stands up at the threshold as he meets the devil with a Good morning, and he says, I am not as other men are--I am neither an extortioner, nor a drunkard; nor even as that Christian over yonder, who is not half what he ought to be--nor a tithe so consistent as I am. And as the devil looks round and finds the place swept, he finds it garnished too. The man has bought some pictures--he has not real faith, but he has a fine picture of it over the fireplace; he has no love to the cross of Christ, but he hag a very handsome crucifix hanging on the wall. He has no graces of the Spirit, but he has a fine vase of flowers on the table, of other peoples experiences and other peoples graces, and they smell tolerably sweet. There is a fireplace without fire, but there is one of the handsomest ornaments for the fireplace that was ever bought for money. It is swept and garnished.
III. A GRAPHIC PORTRAIT OF MAN ENTIRELY CONQUERED BY THE POWER OF THE GREAT REDEEMER. NOW, observe here is a stronger than he. This is not the man himself, the man is the house, the man is not so strong as the devil--who is this? This is Jesus Christ, who comes by His Spirit into the heart of man, and the Spirit of God is vastly superior to Satanic power, as much as the infinite Creator Himself must ever be superior to the finite creature. He comes upon him, that is to say, He attacks him; and ah, how vehemently does Christ lay to at the great enemy of souls. One sword-cut cuts away the plume of pride; another blow takes away the comfort of sin; and another destroys the reigning power of sin. As soon as ever the stronger man has conquered the enemy, what does he do? He takes his sword of rebellion, snaps it across his knee, and pulls the armour from the back of the unclean spirit. Prejudice, ignorance, hardheartedness, all these are pulled off the old enemy. Christ Jesus then proceeds to divide the spoil. There is the mans heart, I will take that, says He, that shall be a jewel in My crown. The mans love I will set as a jewel upon My arm for ever. His memory, his judgment, his power of thought, utterance, and working--these are all Mine, says Christ. He begins to divide the spoil, He putsthe broad arrow of the King upon every room in the house, upon every piece of furniture. The garnishing He pulls out; I will adorn it far better than this, saith He. There shall be no pictures of faith, but faith; there shall be no ornament in yonder gate except the ornament of the glowing fire of fervid zeal; there shall be no borrowed flowers, but I will train round this window the sweet roses and jessamine of love and peace of mind; I will wash what was only swept, with My blood I will make it white, and sweet, and clean; and I will strike the lintel and the two side posts with the hyssop, and with the blood mark, and then the destroying angel when he sweeps by shall sheathe his sword, and the black fiend when he would enter shall see the mark there, and go back trembling to his accursed den. This is conversion, the other was only conviction; this is change of heart, the other was only change of life. (C. H. Spurgeon.)
The strong man armed
I. Look AT THE DEVILS INFLUENCES FOR EVIL.
1. His possession may be more or less apparent.
2. His possession may be more or less oppressive.
II. LOOK AT THE LORDS APPLIANCES FOR GOOD.
1. The Lord Jesus comes upon Satan. Deliverance is from without, from above.
2. The Lord Jesus stands against Satan.
3. The Lord Jesus rises above Satan.
(1) Strips him of his power.
(2) Deprives him of his prey.
(3) Expels him from his usurped authority in the soul.
Lessons:
1. Whether men mean it or not, they do, and they must take sides.
2. Unless the expulsion of evil be by Christ, it will be a temporary relief followed by increased mischief.
3. When sceptical standers-by comment upon the seeming difficulties, the dispossessed soul knows and proves that the dumb spirit is gone.
4. When the unprejudiced observers witness what the Lord is doing, they know by whom it has been done. (John Richardson, M. A.)
Christ overthrowing Satan
I. CHRIST AFFIRMS THE ANCIENT DOMINION OF THE EVIL ONE IN ITS STRENGTH AND SECURITY.
1. Satans kingdom was held by dint of great strength.
2. By means of many and various agencies.
3. With all the security of antiquity and custom.
4. And in consequence of the ignorance of the subjects over whom he reigned.
5. Yet this dominion was iniquitous.
II. CHRIST DECLARES HIMSELF TO BE THE MIGHTY ONE, OVERTHROWING AND SPOILING MANS SPIRITUAL TYRANT. The figure is picturesque and vigorous. When you see a warrior in the palace of his foeman, capturing his arms and appropriating his goods, you know that the battle has been lost and won, that the strong man has yielded to the stronger, and is now either bound in the dungeon or dead upon the field. So, when you see such a victory as Christs over the demon possessing this miserable sufferer, you know that the fight upon our behalf has been fought, that He who came to release the prisoners has already grappled with the grim foe who has made them captive, has demolished his power and humbled his pride.
1. Christ is stronger by reason of His own Divine nature.
2. Christ is proved to be stronger, as appears by the evidence of historical fact. The events of His ministry are witness; even then He saw Satan as lightning fall from heaven.
3. His victories upon earth were an earnest of His complete triumph over His foe and mans. Every foe must he put beneath His feet. Application: Each human heart is a battlefield between the two powers. Has Christ obtained the victory in our spiritual nature? (Family Churchman.)
Satan vanquished by Christ
I. THE STATE HERE DESCRIBED.
1. The description, strong man armed, applies to Satan--
(1) Because he was created a being of a higher order than man, and therefore superior to him in strength.
(2) Because he has the strength of a numerous host available to the execution of his designs.
(3) Because the skill he must have acquired by the long practice he has had, enables him to apply that strength, as it shall best serve to the accomplishment of his own designs.
2. The hearts of unregenerate men are the palace of Satan.
(1) He keeps them in a state of dire captivity, aliens from the God who made them, and enemies of the Saviour who redeemed them.
(2) He keeps them under the most powerful delusion.
II. THE CONTEST.
III. THE TRIUMPH.
1. Satan is rendered defenceless, with reference to all those who are made free from his dominion; so that the victory achieved for them may be maintained even by the weakest amongst them.
2. When Christ recovers His interest in man and His dominion over him, He disposes him, all that he has and is, for the destruction of sin, the good of the Church, and the glory of God. (J. Fowler.)
The conflict between Christ and Satan for the soul of man
I. THE NATURAL CONDITION OF THE HUMAN SOUL. Under the dominion of Satan; a dominion which is--
1. Absolute.
2. Degrading.
3. Destructive.
II. THE CHANGE WROUGHT IN THE CONDITION OF THE HUMAN SOUL BY--
1. The character of the agent.
2. The method of the attack.
3. The victory of the Saviour involves the ransom of man from the guilt of sin; there is no condemnation to them that are in Christ Jesus.
III. THE DUTIES WHICH THE CONTEMPLATION OF THE CHARGE WROUGHT IN THE CONDITION OF THE HUMAN SOUL BY MEDIATORIAL GRACE SHOULD DEEPLY AND UNIVERSALLY IMPRESS.
1. There ought to be an humble acknowledgment of the supreme majesty of Christ.
2. Another duty must be regarded as being the formation of an impressive estimate as to the value of the human soul.
3. It is a duty earnestly to aspire after the application of delivering power to ourselves.
4. There is that of entire, absolute devotedness to Him by whom you are delivered. (J. Parsons.)
Resources of the adversary, and means of their destruction
I. THE DEFENCE AND RESOURCES OF THE ENEMY.
1. Idolatry.
2. Imposture.
3. Superstition.
4. Despotism.
5. Crime in its various forms.
6. False liberality in religion.
7. Corruption of religious revivals.
II. How SHALL THE ENEMY BE VANQUISHED?
1. By the judgments of heaven, in which the Son of Man will come upon the strong man armed, and take away his armour.
2. By the universal propagation of the gospel; before the light of which, idolatry, imposture, and superstition, will retreat abashed. And--
3. By frequent, and, at last, general revivals of religion; giving resistless power to the gospel, as it is preached to every creature.
Conclusion:
1. There must be more faith in the Church of God.
2. There must be a more intense love for Christ in His Church.
3. There must be an era of more decided action, before the earth can be subdued to Christ.
4. For this glorious achievement, there is demanded more courage than has, in modern days, been manifested by the Church of God.
5. There must be new and more vigorous efforts to increase the number and power of evangelical churches in our land.
6. Special effort is required, to secure to the rising generation an education free from the influence of bad example, and more decidedly evangelical.
7. The vigour of charitable effort must be greatly increased.
8. The jealousies of Christians who are united substantially in their views of evangelical doctrine and religion, and who are divided only by localities, and rites, and forms, must yield, and give place to the glorious exigencies of the present day.
9. Let me add, that we must guard against the dangers peculiar to a state of religious prosperity. (The Preachers Treasury.)
Lesson
Note here--
1. That Satan is an unclean spirit, he hath lost his original purity, his holy nature in which he was created, and is by sin become universally sinful and impure; no means being allowed him by God for the purging of his filthy and impure nature; yea, he is a perfect enemy to purity and holiness; maligning all that love it and would promote it.
2. That Satan is a restless and unquiet spirit, being cast out of heaven he can rest nowhere; when he is either gone out of a man by policy, or cast out by power, he has no content or satisfaction, till he returns into a filthy heart, where he delights to be, as the swine in miry places.
3. That wicked and profane sinners have this unclean spirit dwelling in them; their hearts are Satans house and habitation, and the lusts of pride and unbelief, malice and revenge, envy and hypocrisy, these are the garnishings and furniture of Satans house: mans heart was Gods house by creation, it is now Satans by usurpation and judiciary tradition.
4. That Satan, by the preaching of the gospel, may seem to go out of persons, and they become sober and civilized; yet may he return again to his old habitation, and the latter end of that man may be worse than the beginning. (W. Burkitt.)
The division of spoil
The Divine conqueror is here represented as not destroying, but dividing the spoil--i.e., employing for His own cause and glory everything that, before the conquest, Satan had been using for his own evil purposes. Now, this is the overlooked and apparently unimportant point in the parable we wish practically to consider as setting forth this simple proposition--That Christ Jesus, in the victories of His grace, whether individual or universal, turns to His own advantage, and employs for His own glory, all those physical powers and intellectual endowments--that whole array of influence and engine which previously the greatadversary had perverted and made powerful for evil.
I. We begin with the INDIVIDUAL, as certainly the most obvious reference of the lesson--the case of a sinful soul conquered by Christ in the process of regeneration. And thus it serves to rectify some wrong conceptions often entertained of the nature of regeneration. Here the representation of the great change wrought in the regenerated soul, is only a change in the sovereignty that overrules it h change, not in the houses furniture and appointments, but in their uses and ownership. The stronger man has not come to destroy what was in the fortress, but to rescue it all from the hands of the strong man, and turn it to his own purposes. Those very endowments of reason, imagination, wit, wealth, power--acquirements which before were exercised sinfully, because without godliness--Christ would now employ for mans good and Gods glory; not destroying but only dividing the spoil. To be a Christian, is simply and truly to be the highest style of man--to have all the faculties and impulses of your nature lifted from the perishing things of earth. Oh, no; He would enter only to conquer and bind the despot that enslaves you--to unshutter the darkened windows, and let in heavenly aims, and odours, and sunshine; and, reviving in all their original beauty, and replacing in all their original glory, its magnificent adornments, transform it from the haunt of a demon to the home of a God! But now let us pass from the individual to consider--
II. THE TEXTS WIDER AND UNIVERSAL APPLICATION. This satanic despotism over the human heart is in exact analogy with his despotism over the earth as mans dwelling-place. The Bible everywhere represents this fallen spirit as practically the god of this world. But there is a day coming when the strong man shall be mastered by one stronger than he. The kingdoms and dominions under the whole heavens are to become Immanuels, and this world become manifestly again the abode of a universally acknowledged Jehovah. All this we are assured of. But then, we do not believe that, as a result of this, earth is suddenly to be transfigured, as into another planet. Here, in the universal as in the individual, we look for this great law of conquest--that, having bound the strong man and taken away his armour, our glorious Redeemer will not destroy the spoil, but will only divide the spoil. We judge that the world, under Messiahs reign, will be the world as it is, only redeemed from sin and reestablished in, and filled with, all righteousness. Physically it will be the same world, but instead of working disobedience to the precepts of the Divine law, all natural agents and processes shall be consecrated to Christ; and holiness to the Lord shall be written on the bells of the horses. Intellectually it will be the same world, and all sciences and arts flourish, and poetry see visions, and eloquence utter prophecies; but literature shall embalm with sweet spices the name of the Crucified, and science shall go forth along all its broad journeyings, only searching for God. Socially and politically, it will be the same; and though all despotisms shall cease, and every oppressors rod be broken, yet, as under the old Hebrew theocracy different civil polities successively obtained, so then there may be all present forms of government. But high above finite magistracy shall rise one Omnipotent enthronement, and monarchs, and princes, and presidents, and mighty men shall be mighty men, and presidents, and kings unto God. (C. Wadsworth, D. D.)
The strong man armed
What is it then? Why, the sinners heart is Satans house; the place wherein he dwells--not near it or round about it, but within it. Now, to make this clear, you all know what your own house is to you, You go to and fro in it at your own will and pleasure--you order everything in it, exactly after your own taste--you give commands to your servants or to your children, and they are compelled to obey you--you walk up and down its several chambers, and furnish them as suitsyour convenience--you take your ease and pleasure there, and none interrupts you--you knock at the door and it instantly opens to you--you close it, and none can have an entrance there, without your consent. In one word, which is better than the longest description that can be given, it belongs to you, it is your own; you do what you like with it, it is a part of yourselves; and you feel at once how much is contained in that! Even so is the heart of the sinner to Satan; just as much his property. Sinner! Satan is within thee! The ungodly heart is the very home of the evil spirit! But, it is well worth your remarking that our Lord describes the place wherein the strong man dwells, not as a mere ordinary house, but as a palace, a kings mansion. And yet certainly in one point of view, it is difficult to imagine anything less like a royal dwelling-place than the soul of the unconverted sinner. For who is it that lives in it? Take it, on his own showing--it is himself; he is master of it. Be it so: but what a vile thing this self is! Though men dress it up, as savages do their ugly idols, in order to give it some show of comeliness, and some appearance of beauty, it is truly a mean thing and a contemptible at the best. And as is the supposed master, so is everything about him. All the furniture of the dwelling is of the same description. Low thoughts--wretched passions--miserable ends and aims; gild them and turn them as you will, they are all of the earth, earthy! No noble faith who elevated hopes. It was intended to be a palace; because, when Almighty God first framed it, He meant it for Himself to dwell in, and to put His glory there, and His purity, and His righteousness, and all the graces which attend upon His presence, and, like so many beams from the sun, are always issuing forth, and shining round about Him. And even the smallest dwelling that ever was, if a great king should make it his house, and live in it, would be fitly styled a palace. Nobody would think of the smallness of the place, but only the grandeur of its inhabitant. At any rate, the goods which are within this dwelling, and which furnish it, are the possession of him who resides there as lord and master, be it God or be it Satan. And magnificently did He who made you furnish you forth in this respect. There is a mans mind; a mans thoughts, which he can turn as he pleases; directing them to things good or things evil. Again, there is what we call our affections, the power of loving, or feeling a strong attachment for this or that object. Then there is the power which all men possess, in a greater or less degree, of influencing the minds of other men, and persuading them by their words, or by their deeds and example, to serve God, or to serve themselves and the world! And, in very many cases, there is, all this time, a state of peace. Everything is quiet in the soul of the sinner; Satans reign is not disputed. How many solemn dispensations are sent to waken him, frequently in the shape of visitations on his friends and neighbours, sudden deaths, and so on! How is it he is neither moved nor changed, but is still the same? The man is not his own master! Satan has possession of him; and treats him as he will! The strong man keepeth his palace, and his goods are in peace, his own without difficulty or dispute. And, if you consider against how many workings and appeals of all kinds this possession is maintained, you will not and cannot doubt that a great deal of power is necessary to the strong man, to Satan with whom we have to deal. And he is strong in two ways. He is in himself powerful; not able indeed, as yet, absolutely to destroy either body or soul, as he constantly desires to do, limited round about, in many ways, by the obstacles which God throws in his way, and by which he continually overrules him, but still very mighty to tempt and destroy. He is of no mean rank. He is the prince of this world, seducing men with riches and pleasures.
2. He is mighty too, not only in himself, but in the weaknesses and corruptions of those Whom he sets himself to destroy, He winds himself into them. Peace, he says to another; you are not open sinners--you do not pick, nor steal, nor slay. You are not drunkards, or swearers, or adulterers! Why should you trouble yourselves about loving God with all your heart, and making Him reign in all your thoughts? Or again he says to others, Peace! it is all true that God does require truth and holiness in the inward parts. It is true, as your alarmed heart testifies, that Almighty God is a consuming fire, and does exact obedience to His laws. But then, He is not so awfully strict and severe, as, in your first terror, you are inclined to suppose. I do not say cherish all sins, but one is not much to keep. If, I say, a man is clearly convinced that it is indeed the plain and unquestionable sense of Scripture, and the real counsel of God towards sinners, as any candid and reason able man must be, why then, there would be danger of such a persons escaping his authority, if Satan directly denied what is undeniable to an awakened conscience. He therefore, wisely, does not attempt it. He says, Peace--all this is true. But then there is abundance of time still left for it. You need not be in a hurry! So there is peace again; the tempter is believed, and all becomes quiet in his house. Dear brethren, the first sign that the power of the strong man is about to give way, is this inward struggle. It is the Spirit from above, descending to the battle, and waking you out of your sleep, to put on your armour and to fight for your life. (J. Garbett, M. A.)
The strong mans armour
I. And, if you reflect for a moment upon that blessed being, in whom is our life; the sinless man; the God in the flesh; you will at once discern what peculiar fitness there is in Him for our deliverance from this spiritual battle! a fitness nowhere else to be found, or to be imagined. As the very and eternal God, He hath all power, equal to the Father, all brightness, and glory, and all unutterable perfections dwelling within Him, as in a fountain inexhaustible, and ever flowing over on the objects of His love. As man, again, one with us, He is our brother, united by ties unspeakable in any words which human nature can supply, with those for whose sake He came down from the bosom of the eternal glory. Christ for Himself has fought it all over before us, with the very same enemy, and against the very same arms and weapons which are directed against us. And right and well it is that so it should have been ordered. As Satans first victory was gained over flesh and blood, in the same flesh and blood it seemed good to Almighty God that he should be conquered. Christ, then, is the stronger man who conquereth the strong for us and frees the soul from its captivity, which is the first point which the text suggests to our consideration.
II. The next is the use which He makes of His victory.
III. TAKETH FROM HIM, that is, from Satan, THE ARMOUR IN WHICH HE TRUSTED. The meaning evidently is, that He deprives him of those weapons of spiritual strength and spiritual delusion, by making use of which he was enabled to keep an uninterrupted dominion for so long a time. What is Satans armour? to what, in fact, in the soul of the sinner, does he mainly trust, in order to prevent his escape into the liberty of the children of God? Evidently this is a most important point, necessary for us clearly to understand if we would enter into the secret wisdom of this mystery of iniquity, and put ourselves on an effectual guard against it. Now, I think, that those arms of Satan are mainly three.
1. Our self-love.
2. Our unbelief. And--
3. Our indulgence in some one favourite sin.
So long as we allow Satan possession of these weapons, it is impossible to expel him; he keeps a fast and sure hold, in spite of any occasional struggle, of his house and all the goods that are therein. And I am sure you must confess that, wherever this is present, whichever essential doctrine of the truth as it is in Jesus it chooses not to credit, there Satans possession is quite secure! And it is, indeed, a powerful instrument of war in his hand, with which to repel the assaults of the gospel upon the heart, and to prevent Christ, the rightful owner, from entering in, and taking possession. (J. Garbett, M. A.)
The division of the spoils
And if it seems strange to any among you, that such things should give such delight, and if you ask the reason, it is precisely what I have been speaking about. The reason is, that the heart is in it, just as it might have been in the world, and in the service of Satan before. There is all the difference. Only imagine just as powerful a liking for the things of God, as some of you probably feel for the things of the world; and just as strong a desire for Gods favour and growth in all heavenly graces, and the full enjoyment of His presence, whether in heaven or earth, as sinners have for earthly vanities; and the marvel is explained. Satan is spoiled, and what was once his, the heart, is now Christs--that is all. And the consequence is, that the affections being engaged, the very same things, such as worshipping God in His holy house, which are practised alike by nominal and real Christians, are very different indeed in the feeling they produce, and the fruits they leave behind!
1. Only look, then, at the practical difference which this produces. Is there an opportunity given us of promoting Gods glory, and the spread of the gospel, say by giving somewhat out of our substance? We used to try to give as little as it was possible, and no more; to invent all kinds of doubts, and difficulties, and scruples, and hesitations, full of worldly caution and worldly wisdom. Now we thank Him for such a privilege. We are filled with gratitude at being thought worthy to feed or to clothe the members of Christ, or to aid in the extension of the glorious gospel. It is only giving from what is not ours, but His. If we must give up anything, it must not be these deeds of love. Satan is spoiled, and we now do for God, what we once did for him.
2. Again--Is there laid before us, solemnly and affectionately, out of Gods holy Word, some grace to be obtained, of which we never thought before; some holy temper which we have never cultivated, or some duty to ourselves, our families, or our neighbours, which has never been pressed upon us in former times. Is this the ease, as it must be, with us all? Look at the result of our choice being on heavenly things. We no longer say, No, the old ways were good enough for me; I take trouble enough in going to church and leading an upright life, and I shall do no more. No. We say, It is well; this never struck me; but it is in scripture, it is in the practice of holy men, the saints of God. It is, I cannot deny it, a good and Christian thing to do, and such as the blessing of God will fall upon, if there is any truth in plain gospel words, and any reality in Divine grace. I am willing then to follow him wheresoever He may lead me, and still to do more and more as increasing light shall guide me. By His aid I will do this good thing, and trust to Him to bless it. Here, again, the Christian is only doing in Divine things what he has done all his life in worldly ones; taking advantage of every new light, and every fresh instruction, and permitting no opportunity to pass, by which he could advance his interest or improve his chances of ultimate success. Satan is spoiled, and we now do for God what we used to do for him.
3. Again--It may be that, in the performance of this or that duty to God, and of obedience to one or other of the commandments which He has laid upon us, there may be inconveniences to encounter, difficulties in family arrangement, perhaps some labour to be undergone, some pleasure or relaxation to be abandoned, some worldly gain, or supposed worldly gain and advantage, to be sacrificed. We used not to scruple in such a case to sacrifice God instantly to the world or to ourselves. I have pressing accounts upon my hands, a man says; I cannot, therefore, come to church, or read the Bible, or meditate on my soul; business must be done whether or no, that is the main thing in the world, and God could not intend that I should so trouble myself to my own disadvantage. I shall have so much less at the end of the year if I give this or that, and what good will Christs love do me in such a matter? It is now; God forbid that I should break His holy law, be it the Sabbath--be it prayer--be it almsgiving--be it what it may; how shall I do this wickedness, and sin against God? My soul is athirst for God, yea, even for the living God, and I am content if I can please and obey Him; where or what shall I be if I lose His love who is my all? Here, again, you see, the Christian only does in the concerns of his soul, and in the service of God, what men of the world are always practising for earthly ends and objects. Satan is spoiled of his old weapons, that is all; we now do for God what we used to do for him.
3. Again--we encounter some grievous trial. We find, perhaps, when we least expected it, that something very dear to us must be given up, some grievous sacrifice be made, of something not in itself bad, perhaps; but not to be reconciled with a devotion of the soul to God in Christ. Formerly, it never would have entered into our heads to surrender it. But now it is, Take it all, O Lord, lay this and everything else upon us, if it be Thy good will; Thy will, O Lord, and not ours be done. We give up the less for the greater, and trust where we know trust should be reposed, exactly as men do in the world. Satan is spoiled, and we now do for God what we used to do for him. (J. Garbett, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
J. W. McGarvey1914 · Public DomainOn v24J. W. McGarvey's The Fourfold Gospel [XLIX. Sign Seekers].
J. W. McGarvey's The Fourfold Gospel [XLIX. Sign Seekers].
XLIX. SIGN SEEKERS, AND THE ENTHUSIAST REPROVED. (Galilee on the same day as the last section.) aMATT. XII. 38-45; cLUKE XI. 24-36.
Read full note →
c29 And when the multitudes were gathering together unto him, a38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought a miracle, so that their request shows that they wanted something different. We learn from Mark ( Mar_8:11) that they wanted a sign, not coming from him, but from heaven, such a sign as other prophets and leaders had given ( Exo_9:22-24, Exo_16:4, Jos_10:12, 1Sa_7:9, 1Sa_7:10, 1Sa_12:16-18; 1Ki_18:36-38, 2Ki_1:10, Isa_38:8). "In Jewish superstition it was held that demons and false gods could give signs on earth, but only the true God signs from heaven" (Alford). The request was the renewal of the one which had assailed him at the beginning of his ministry ( Joh_2:18), and re-echoed the wilderness temptation to advance himself by vulgar display rather than by the power of a life of divine holiness.] 39 But he answered and said unto them, { che began to say, This generation is an evil generation: it seeketh after a sign; aAn evil and adulterous generation seeketh after a sign [305] [While the Jews of that generation could well be accused literally of adultery, Jesus here evidently uses it in its symbolic sense as used by the prophets. They represented Israel as being married to God and as being untrue to him-- Exo_34:15, Jer_3:14, Jer_3:20]; and there shall no sign be given to it, cbut the sign of Jonah. athe prophet [They did not accept miracles of healing as a sign, and only one other kind of sign was given; viz.: that of Jonah. Jonah was shown to be a true prophet of God, and Nineveh received him as such because he was rescued from the fish's belly, and Jesus was declared to be the Son of God by the resurrection from the dead-- Rom_1:4]: 40 For as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights. [Jesus was one full day, two full nights, and parts of two other days in the grave. But, as the Jews reckoned a part of a day as a whole day when it occurred at the beginning or end of a series, he was correctly spoken of as being three days in the grave. The Jews had three phrases, viz.: "on the third day," "after three days," and "three days and three nights," which all meant the same thing; that is, three days, two of which might be fractional days. With them three full days and nights would be counted as four days unless the count began at sundown, the exact beginning of a day ( Act_10:1-30). For instances of Jewish computation of days, see Gen_42:17, Gen_42:18, 1Ki_12:5, 1Ki_12:12, Est_4:16, Est_5:1, Mat_27:63, Mat_27:64. The Greek word here translated "whale" is "sea monster." It is called in Jonah "a great fish" ( Jon_1:17). Because of the supposed smallness of the whale's throat, many think that it was the white shark, which is still plentiful in the Mediterranean, and which sometimes measures sixty feet in length, and is large enough to swallow a man whole. But it is now a well-established fact that whales can swallow a man, and there are many instances of such swallowings on record. The expression "heart of the earth" does not mean its center. The Jews used the word "heart" to denote the interior of anything ( Eze_28:2). The phrase is here [306] used as one which would emphatically indicate the actual burial of Christ.] c30 For even as Jonah became a sign unto the Ninevites, so shall also the Son of man be to this generation. [Nineveh was the capital of the Assyrian Empire, situated on the Tigris River, and in its day the greatest city of the world. Jonah's preservation was a sign from heaven, because wrought without human instrumentality. The resurrection of Christ was such a sign to the Jews, but rejecting it, they continued to seek other signs-- 1Co_1:22.] a41 The men of Nineveh shall stand up in judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here. [Literally, repented into the teaching of Jonah. The meaning is that they repented so that they followed the course of life which the preaching prescribed. The phrase, "stand up," refers to the Jewish and Roman custom which required the witness to stand up while testifying in a criminal case. The idea here is that the Ninevites, having improved the lesser advantage or privilege, would condemn the Jews for having neglected the greater. Nineveh's privilege may be counted thus: a sign-accredited prophet preaching without accompanying miracles, and a forty-day period of repentance. In contrast to this the Jewish privileges ran thus: the sign-accredited Son of God preaching, accompanied by miracles, in which many apostles and evangelists participated, a forty-year period in which to repent.] 42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: { cwith the men of this generation, and shall condemn them: for she came from the ends of the earth [a Hebraism, indicating a great distance] to hear the wisdom of Solomon; and behold, a greater than Solomon is here. [The queen of Sheba is supposed to have been queen of Sabæa, or Arabia Felix, which lies in the southern part of the peninsula between the Red Sea and the Persian Gulf. But Josephus says she was from Ethiopia in Africa. Her testimony will also be based on the compared privileges, which [307] stand thus: notwithstanding the dangers and inconveniences, she came a great distance to be taught of Solomon, but the Jews rejected the teaching of the Son of God, though he brought it to them. The teaching of Solomon related largely to this world, but Christ taught as to the world to come.] a43 But the unclean spirit, when he is gone out of the man, passeth through waterless places [places which are as cheerless to him as deserts are to man], seeking rest, and findeth it not. [Rest is the desire of every creature. Jesus here gives us a graphic description of utter wretchedness.] cand finding none, a44 Then he saith, I will return into cturn back unto my house [he still claimed it as his property] whence I came out. 25 And when he is come, he findeth it aempty, swept, and garnished. [It was empty, having no indwelling Spirit, swept of all righteous impressions and good influences, and garnished with things inviting to an evil spirit.] 45 Then [seeing this inviting condition] goeth he, and taketh with himself seven other spirits [to reinforce and entrench himself] more evil than himself [while all demons are wicked they are not equally so], and they enter in and dwell there [take up their permanent abode there]: and the last state of that man becometh worse than the first. Even so shall it be also unto this evil generation. [In the application of this parable, we should bear in mind that it tells of two states or conditions experienced by one man, and the comparison is between these two states or conditions and not between the condition of the man and other men. Such being the parable, the application of it is plain, for Jesus says, "Even so shall it be unto this evil generation." We are not, therefore, to compare that generation with any previous one, as many do; for such would be contrary to the terms of the parable. It is simply an assertion that the last state of that generation would be worse than the first. The reference is to the continually increasing wickedness of the Jews, which culminated in the dreadful scenes which preceded the destruction of Jerusalem. They were now like a man with one [308] evil spirit; they would then be like a man with seven more demons added, each of which was worse than the original occupant.] c27 And it came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou didst suck. [This woman is the first on record to fulfill Mary's prediction ( Luk_1:48). It is the only passage in the New Testament which even suggests the idolatry of Mariolatry, but it was far enough from it, being merely a womanly way of expressing admiration for the son by pronouncing blessings upon the mother who was so fortunate as to bear him.] 28 But he said, Yea rather, blessed are they that hear the word of God, and keep it. [Jesus does not deny the fact that Mary was blessed, but corrects any false idea with regard to her by pointing to the higher honor of being a disciple which was attainable by every one. Mary's blessing as a disciple was greater than her blessing as a mother; her moral and spiritual relation to Jesus was more precious than her maternal. Mary's blessings came through believing God's word ( Luk_1:45). To know Christ after the Spirit is more blessed than to know him after the flesh-- 2Co_5:15, 2Co_5:16, Joh_16:7.] 33 No man, when he hath lighted a lamp, putteth it in a cellar, neither under a bushel, but on the stand, that they which come in may see the light. 34 The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness. 35 Look therefore whether the light that is in thee be not darkness. 36 If therefore thy whole body be full of light, as when the lamp with its bright shining doth give thee light. [This passage given in a slightly varying form is found in the Sermon on the Mount. See page 256. It is here addressed to the Pharisees and reproves them for not using the light (his miracles) which was given to them. If they [309] had had an eye single to goodness, Christ's light would have enlightened their souls. But their eye was double; they desired wonders and spectacular signs.]
[FFG 305-310]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann1924 · Public DomainOn v24An impressive warning:
An impressive warning:
v. 24. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.
Read full note →
v. 25. And when, he cometh, he findeth it swept and garnished.
v. 26. Then goeth he and taketh to him seven other spirits more wicked than himself; and they enter in and dwell there; and the last state of that man is worse than the first.
We have here an exact and fitting description of the average "sawdust trail" and "New Year’s reformation" and its results, where resolutions are made under the influence of a temporary fear or an attack of civic righteousness, without the power of God in the Gospel. It was even thus with many of the Pharisees, with their outward righteousness and their inward filthiness. By a proud resolution they banished forever, as they thought, some special vice which had ruled them, intemperance, uncleanness, blasphemy. And the banished spirit found no congenial company, finally deciding, therefore, to return to his former home. See Mat 12:43-45. In the meantime the proud maker of resolutions has long ago regretted the hasty words, and when the spirit of his favorite vice returns, the house of that person’s heart is fully swept and ornamented for his reception. In great glee will such a spirit then go out and hunt companions, more wicked than himself, for now there is little danger of a second banishment. And thus it happens that the last state of that person is worse than the first. It is only by understanding the nature of sin and transgression as an offense against God that repentance can be worked; and it is only through the power of God in the Gospel that a change of heart can truly occur and remain permanent.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv21, 24When a strong man ... man's possessions
When a strong man ... man's possessions
This speaks about Jesus defeating Satan and his demons as if Jesus was a stronger man who takes what belongs to a strong man. (See: Metaphor)
Read full note →
takes away the armor from the man
"removes the man's weapons and protection"
his goods are safe
"no one can steal his things"
plunders the man's possessions
"steals his possessions" or "takes away anything that he wants"
The one who is not with me is against me, and the one who does not gather with me scatters
This refers to any person or any group of people. "Anyone who is not with me is against me, and anyone who does not gather with me scatters" or "Those who are not with me are against me, and those who do not gather with me scatter"
one who is not with me
"one who does not support me" or "one who does not work with me"
is against me
"works against me"
the one who does not gather with me scatters
Jesus is referring to gathering disciples who follow him. This can be stated explicitly. AT: "anyone who does not cause people to come and follow me causes them to go away from me" (See: Assumed Knowledge and Implicit Information)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv21, 23, 2611:21-22 The strong man is Satan; the stronger man…
11:21-22 The strong man is Satan; the stronger man is Jesus. Jesus’ exorcisms demonstrated that he was defeating and plundering Satan’s property—those people held in bondage by him (cp. Isa 49:24-26).
Geneva Bible translators 1599 · Public Domain On vv21, 23, 24 The word signifieth properly an open and void room…
The word signifieth properly an open and void room before an house, and so by translation is taken for noblemen’s houses.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21, 24, 25, 26 20 But if I with the finger of God…
20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
21 When a strong man armed keepeth his palace, his goods are in peace:
Read full note →
Ver. 21. When a strong man armed] Qui se dedebant, arma tradebant. (Caesar de Bell. Gall. lib. 3.) They that yielded threw down their arms.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v24 See Poole on "Mat 12:43-45". From these verses we…
See Poole on "Mat 12:43-45". From these verses we may observe,
1. That the devil may in some sort and degree be cast out of persons and places, while yet in other respects they may be his house, and he may dwell in and amongst them. Their bodies, their country, may be in great measure delivered from his power, and he may yet keep possession of their souls. This ordinarily happeneth in places where the gospel is faithfully preached; though there remain abundance of men whose lives evidence that the devil hath a too great possession of their souls, yet those places, and persons inhabiting in them, are more freed from witchcraft, and the power which the devil exercises (by God’s permission) upon men’s and women’s bodies, and cattle, &c., than other more paganish and ignorant places. He may also in a sense be said to be cast out of persons that are reclaimed from vicious and debauched lives, yet are not brought home to God, only are more enlightened, and more under the power of restraining grace; yet their souls may be his house.
Read full note →
2. The devil, cast out in any degree, is unquiet till (if possible) he hath recovered as full a power over and possession of men and women as he ever had.
3. If he ever recovers it, their latter end is worse than their beginning, Heb 6:4; 10:26; 2Pe 2:20.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v21 Our Saviour having sufficiently shown that he did not…
Our Saviour having sufficiently shown that he did not work his miracles by the power of the devil, he next informs the Pharisees from whence he had that power, even from God himself; accordingly he compares Satan to a strong man armed with weapons to defend his house; and himself clothed with divine power, he compares to one that is stronger than the strong man. So that the argument runs thus: the devil is very strong and powerful, and there is no power but only God’s that is stronger than his: if, then says Christ, I were not assisted with a divine power, I could never cast out this strong man, who reigns in the bodies and souls of men, as in his house; for it must be a stronger than the strong man that shall bind Satan; and who is he but the God of strength?
Learn thence, that only Christ’s divine power is superior to Satan’s strength: he only can vanquish and overrule him at his pleasure, and drive him out of that possession, which he holds either in the bodies or souls of men: The strong man armed keeps the house, till a stronger than he comes upon him, and overcomes him. When the unclean spirit goeth out of a man, he walketh through dry places, seeking rest, and findeth none.
Read full note →
Note here,
1. That Satan is an unclean spirit, he hath lost his original purity, his holy nature in which he was created, and is by sin become universally sinful and impure; no means being allowed by God, for the purging of his filthy and impure nature; yea, he is a perfect enemy to purity and holiness; maligning all that love it, and would promote it.
2. That Satan is a restless and unquiet spirit; being cast out of heaven, he can rest no where; when he is either gone out of a man by policy, or cast out by power, he has no content or satisfaction, until he returns into a filthy heart, where he delights to be, as the swine in miry places.
3. That wicked and profane sinners have this unclean spirit dwelling in them: their hearts are Satan’s house and habitation, and the lusts of pride and unbelief, malice and revenge, envy and hypocrisy, these are the garnishings and furniture of Satan’s house. Man’s heart was God’s house by creation, it is now Satan’s by usurpation and judiciary tradition.
4. That Satan by the preaching of the gospel, may seem to go out of persons, and they become sober and civilized; yet may he return again to his old habitation, and the latter end of that man be worse than the beginning.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv21–26 But when a stronger than he,.... By whom is…
But when a stronger than he,.... By whom is meant Christ, who is the mighty God, the Almighty; and appears to be so, in the creation of all things, in upholding them by the word of his power, in the government of the world, and the works of providence, in the redemption of his people from sin, Satan, and the law, and in the conversion of them, by the efficacy of his grace, and in the preservation of them by his power; and who is manifestly stronger than Satan; not only by these instances, but by what follows:
shall come upon him; as he did in person, when he dispossessed him from the bodies of men; and does by his Spirit in conversion, when he enters into his palace, the heart of man, binds him, and looses men from him, and turns them from the power of Satan, to God, and sets up a throne of grace, where he himself dwells and reigns: so he comes upon him as an adversary, and often at an unawares; and always with great power and strength, and succeeds: Satan came upon Christ in the wilderness, in the garden, and on the cross, and attacked him, but without success; whence it is clear, that he is stronger than he:
Read full note →
and overcame him; he overcame him in the wilderness, and obliged him to retreat; and on the cross, when he obtained a complete victory over him, destroyed him, his principalities and powers, and all his works, and led him captive; and in conversion, so as to deliver his people from him, that were led captive by him, as that he can never regain his dominion over them more; and though he is suffered to tempt them; he cannot destroy them; and the saints shall overcome him at last, and have him bruised under their feet: and at the same time,
he taketh from him all his armour, wherein he trusted; as his temptations, which he himself repelled in the wilderness, and wrenched out of his hands, and made them useless, and he gives power to his people to resist them, and succours them under them, and delivers them out of them; and also the sins of men, which he took away on the cross, when he bore them, and the punishment of them there: and in conversion, he greatly weakens the power of sin, and takes away the dominion of it; and though the being of it is not removed, hence Satan has something to work upon, yet its power is so far gone, that neither that nor Satan, can destroy such who are truly called by the grace of God:
and divideth his spoils: he spoils his house, the heart of man, from being any longer a palace for him, and his goods, his mind and conscience, which are enlightened and awakened, and purged: or by his spoils are meant, the souls of men; which are taken as a prey out of his hands, and become trophies of victorious grace.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21, 26 The strong one armed - The devil, strong in…
The strong one armed - The devil, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v24 Verse 24. When the unclean spirit] See Clarke on…
Verse 24. When the unclean spirit] See Clarke on Mt 12:43.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v24 Luk 11:24-26. When the unclean spirit — See notes…
Luk 11:24-26. When the unclean spirit — See notes on Mat 12:43-45.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v24 See the notes at Mat 12:43-45.
See the notes at Mat 12:43-45.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv24, 26 Man, &c. By this one man is meant the…
Man, &c. By this one man is meant the whole Jewish people, out of whom the unclean spirit had been driven by the law. (St. Ambrose) --- For as long as they were in Egypt, they lived after the manner of the Egyptians, and were the habitation of the unclean spirit; but it was expelled from them, when they slew the paschal lamb in figure of Christ, and escaped destruction by sprinkling themselves with its blood. (St. Cyril in St. Thomas Aquinas) --- But the evil spirit returned to his former habitation, the Jews, because he saw them devoid of virtue, barren, and open for his reception. And their latter state is worse than their former; for more wicked demons possessed the breasts of the Jews than before. Then they raged against the prophets only; but now they persecute the Lord himself of the prophets: therefore have they suffered much greater extremities from Vespasian and Titus, than from Egypt and Babylon; for besides being deprived of the merciful protection of Providence, which before watched over them, they are destitute of all grace, and delivered up to a more poignant misery, and a more cruel tyranny of the devil. (St. John Chrysostom, hom. xliv. on S. Matt.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv21–23 strong man--meaning Satan.
strong man--meaning Satan.
armed--pointing to all the subtle and varied methods by which he wields his dark power over men.
Read full note →
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v24 § 43. PARABLE OF THE UNCLEAN SPIRIT, Luk_11:24-26; Mat_12:43-45.
§ 43. PARABLE OF THE UNCLEAN SPIRIT, Luk_11:24-26; Mat_12:43-45.
The entire passages, 14-26; 29-36, find their parallel in Matthew 12, but the order is evidently most perfectly observed in Matthew.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21–26 21. When a strong man armed keepeth his palace]…
21. When a strong man armed keepeth his palace] The same metaphor is used of the Christian opposing Satan, as here of Satan opposing Christ, Eph_6:13. The world is here Satan’s palace (Joh_12:31; Joh_16:11) and men his possessions (2Ti_2:26).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv21, 24 (21-23) When a strong man armed keepeth his palace.—See…
(21-23) When a strong man armed keepeth his palace.—See Notes on Mat_12:29-30. The only noticeable variations are the use of “palace” for “house;” of the strong man being “armed;” of the “armour” or “panoply” (the same word as in Eph_6:13) in which he trusted; of the “division of the spoils.” It is throughout a fuller and more vivid report, but apparently of the same sayings.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv21, 23, 24, 26 Vers. 21, 22. When a strong man armed keepeth…
Vers. 21, 22. When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils . The exegesis is easy here. The strong man is the devil; his palace is the world; his goods especially here the poor possessed; the stronger than he is Jesus himself, who, as he paints this feature in the picture, is thinking of the scenes of the temptation, when in good earnest he overcame his ghostly adversary, then he took from him all his armor wherein he trusted, and now he, the Conqueror, divideth his spoils, among which are these unhappy possessed ones now being rescued from the power of their tormentor.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv21, 23, 24 A strong man armed
Luk_11:21-22
A strong man armed
Read full note →
The strong one driven out by a stronger one
I.
A PICTURE OF MAN IN HIS SINFUL STATE. Observe, that although mans hear, was intended to be the throne of God, it is now become the palace of Satan. It is said of this strong man, moreover, that he is armed. Truly the prince of the power of the air is never without weapons. His principal weapon is the lie. Then we are told that he wears armour--for we read that the stronger warrior taketh from him all his armour wherein he trusted. Certain it is, the evil spirit is well accoutred in that which is proof against all terrestrial steel. Prejudice, ignorance, evil education--all these are chain-armour with which Satan girds himself. A hard heart is the impenetrable breast-plate which this evil spirit wears; a seared conscience becomes to him like greaves of brass; habitude in sin is a helmet of iron. Notice, again, this strong man: besides being armed and plated with armour, he is very watchful; for it is said he keepeth his palace--keeps it like the faithful warder who with ceaseless tramp and sleepless eye holds watch upon the castle wall. He does not put on the armour to sleep in it. You may find sleeping saints, but never sleeping devils. We have in the text a good reason given why Satan thus watches over the man whose heart he inhabits, because he considers the man to be his property--he keepeth his goods. They are not his in justice; whatever goods there are in the house of manhood must belong to God who built the house, and who intended to tenant it. But Satan sets up a claim and calls everything in the man his goods. The mans memory he makes a storehouse for ill words and bad songs; the mans judgment he perverts so that the scales and weights are false; the mans love he sets on fire with coals of hell, and his imagination be dazzles with foul delusions. He claims the whole man to be his own; and it is wonderful how readily his claim is allowed. Men fancy music in the chains with which Satan binds them, and hug the fetters which he hangs upon them. Nor is this all; Satan not only claims possession, but he claims sovereignty. You perceive it is said, his palace. A palace is usually the abode of a king, so Satan considers himself a great king when he dwells in the human heart. I must not leave this picture until you have observed that it is said, while he keepeth his palace, his goods are in peace. This is the most fearful sign in the whole affair. The man is quite undisturbed--conscience does not prick him: why should it? God does not alarm him: who is God, that he should obey His voice? Thoughts of hell never disturb him. Men who are stupefied with laudanum may be naked, but they are not cold; they may have empty stomachs, but they are not hungry; they may be diseased in body, but they do not feel the torment: they are drunken, and know not their misery: and so it is with the most of carnal men--nothing awakens them.
II. A REPRESENTATION OF MAN FOR A TIME REFORMED. Observe, then, that in the case before us the unclean spirit goes out of his own free will. Why does the evil spirit leave a man for a time? Has he not some hellish purpose in view? Certainly he has. I think it often is because he feels if he does not go out he will be driven out, but he thinks that by giving way for a time he will satisfy the conscience till he gets it lulled to sleep faster than ever. Thus he will stoop to conquer, retreat to draw his opponent into an ill position; allow his throne to shake, that he may re-establish his dominion permanently. Moreover, he thinks that by letting the man indulge in a little religion for a time, and then turn aside from it, he will make him permanently sceptical so that he will hold him fast by the iron chain of infidelity, and drag him down to hell with that book in his jaws. Now, after a time it appears that the evil spirit returned; he could find no rest for himself except in the hearts of the wicked, and therefore he came back again. There is no opposition to his entrance, the door is not locked, or if it be he has the latch-key. He comes in, there is no tenant, no man in possession, no other proprietor. He looks round and cries, Here is my house. I left it when I took my walks abroad, and I have come back, and here it is ready for me. The devil shouts his Halloa! and there is an echo through every room, but no intruder starts up. Is Christ here? No answer. He goes outside and he looks at the lintel, for Christs mark is sure to be there if Jesus is within. No mark of blood on the post, Christ is not here, says he, it is empty, I will make myself at home; for if Jesus had been there, though He had been hidden in a closet, yet when He came out He would claim possession, and drive out the traitor, and say, Get thee gone! this is no place for thee; I have bought it with My blood, and I mean to possess it for ever. But it is empty, and so Satan fills it with stores of evil. The next thing the fiend notices is that it is swept; as one says, Swept, but never washed. Sweeping takes away the loose dirt, washing takes away all the filth. O to be washed in Jesus blood I Here is a man whose house is swept--the loose sins are gone. He is not a drunkard; there is a pledge over the mantelpiece. He is no longer lustful; he hates that sin or says he does, which is as much as the devil wants him to do. The place is swept so tidy, so neat, you would not know him to be the same man as he used to be; and he himself is so proud to think he has got his house so clean, and he stands up at the threshold as he meets the devil with a Good morning, and he says, I am not as other men are--I am neither an extortioner, nor a drunkard; nor even as that Christian over yonder, who is not half what he ought to be--nor a tithe so consistent as I am. And as the devil looks round and finds the place swept, he finds it garnished too. The man has bought some pictures--he has not real faith, but he has a fine picture of it over the fireplace; he has no love to the cross of Christ, but he hag a very handsome crucifix hanging on the wall. He has no graces of the Spirit, but he has a fine vase of flowers on the table, of other peoples experiences and other peoples graces, and they smell tolerably sweet. There is a fireplace without fire, but there is one of the handsomest ornaments for the fireplace that was ever bought for money. It is swept and garnished.
III. A GRAPHIC PORTRAIT OF MAN ENTIRELY CONQUERED BY THE POWER OF THE GREAT REDEEMER. NOW, observe here is a stronger than he. This is not the man himself, the man is the house, the man is not so strong as the devil--who is this? This is Jesus Christ, who comes by His Spirit into the heart of man, and the Spirit of God is vastly superior to Satanic power, as much as the infinite Creator Himself must ever be superior to the finite creature. He comes upon him, that is to say, He attacks him; and ah, how vehemently does Christ lay to at the great enemy of souls. One sword-cut cuts away the plume of pride; another blow takes away the comfort of sin; and another destroys the reigning power of sin. As soon as ever the stronger man has conquered the enemy, what does he do? He takes his sword of rebellion, snaps it across his knee, and pulls the armour from the back of the unclean spirit. Prejudice, ignorance, hardheartedness, all these are pulled off the old enemy. Christ Jesus then proceeds to divide the spoil. There is the mans heart, I will take that, says He, that shall be a jewel in My crown. The mans love I will set as a jewel upon My arm for ever. His memory, his judgment, his power of thought, utterance, and working--these are all Mine, says Christ. He begins to divide the spoil, He putsthe broad arrow of the King upon every room in the house, upon every piece of furniture. The garnishing He pulls out; I will adorn it far better than this, saith He. There shall be no pictures of faith, but faith; there shall be no ornament in yonder gate except the ornament of the glowing fire of fervid zeal; there shall be no borrowed flowers, but I will train round this window the sweet roses and jessamine of love and peace of mind; I will wash what was only swept, with My blood I will make it white, and sweet, and clean; and I will strike the lintel and the two side posts with the hyssop, and with the blood mark, and then the destroying angel when he sweeps by shall sheathe his sword, and the black fiend when he would enter shall see the mark there, and go back trembling to his accursed den. This is conversion, the other was only conviction; this is change of heart, the other was only change of life. (C. H. Spurgeon.)
The strong man armed
I. Look AT THE DEVILS INFLUENCES FOR EVIL.
1. His possession may be more or less apparent.
2. His possession may be more or less oppressive.
II. LOOK AT THE LORDS APPLIANCES FOR GOOD.
1. The Lord Jesus comes upon Satan. Deliverance is from without, from above.
2. The Lord Jesus stands against Satan.
3. The Lord Jesus rises above Satan.
(1) Strips him of his power.
(2) Deprives him of his prey.
(3) Expels him from his usurped authority in the soul.
Lessons:
1. Whether men mean it or not, they do, and they must take sides.
2. Unless the expulsion of evil be by Christ, it will be a temporary relief followed by increased mischief.
3. When sceptical standers-by comment upon the seeming difficulties, the dispossessed soul knows and proves that the dumb spirit is gone.
4. When the unprejudiced observers witness what the Lord is doing, they know by whom it has been done. (John Richardson, M. A.)
Christ overthrowing Satan
I. CHRIST AFFIRMS THE ANCIENT DOMINION OF THE EVIL ONE IN ITS STRENGTH AND SECURITY.
1. Satans kingdom was held by dint of great strength.
2. By means of many and various agencies.
3. With all the security of antiquity and custom.
4. And in consequence of the ignorance of the subjects over whom he reigned.
5. Yet this dominion was iniquitous.
II. CHRIST DECLARES HIMSELF TO BE THE MIGHTY ONE, OVERTHROWING AND SPOILING MANS SPIRITUAL TYRANT. The figure is picturesque and vigorous. When you see a warrior in the palace of his foeman, capturing his arms and appropriating his goods, you know that the battle has been lost and won, that the strong man has yielded to the stronger, and is now either bound in the dungeon or dead upon the field. So, when you see such a victory as Christs over the demon possessing this miserable sufferer, you know that the fight upon our behalf has been fought, that He who came to release the prisoners has already grappled with the grim foe who has made them captive, has demolished his power and humbled his pride.
1. Christ is stronger by reason of His own Divine nature.
2. Christ is proved to be stronger, as appears by the evidence of historical fact. The events of His ministry are witness; even then He saw Satan as lightning fall from heaven.
3. His victories upon earth were an earnest of His complete triumph over His foe and mans. Every foe must he put beneath His feet. Application: Each human heart is a battlefield between the two powers. Has Christ obtained the victory in our spiritual nature? (Family Churchman.)
Satan vanquished by Christ
I. THE STATE HERE DESCRIBED.
1. The description, strong man armed, applies to Satan--
(1) Because he was created a being of a higher order than man, and therefore superior to him in strength.
(2) Because he has the strength of a numerous host available to the execution of his designs.
(3) Because the skill he must have acquired by the long practice he has had, enables him to apply that strength, as it shall best serve to the accomplishment of his own designs.
2. The hearts of unregenerate men are the palace of Satan.
(1) He keeps them in a state of dire captivity, aliens from the God who made them, and enemies of the Saviour who redeemed them.
(2) He keeps them under the most powerful delusion.
II. THE CONTEST.
III. THE TRIUMPH.
1. Satan is rendered defenceless, with reference to all those who are made free from his dominion; so that the victory achieved for them may be maintained even by the weakest amongst them.
2. When Christ recovers His interest in man and His dominion over him, He disposes him, all that he has and is, for the destruction of sin, the good of the Church, and the glory of God. (J. Fowler.)
The conflict between Christ and Satan for the soul of man
I. THE NATURAL CONDITION OF THE HUMAN SOUL. Under the dominion of Satan; a dominion which is--
1. Absolute.
2. Degrading.
3. Destructive.
II. THE CHANGE WROUGHT IN THE CONDITION OF THE HUMAN SOUL BY--
1. The character of the agent.
2. The method of the attack.
3. The victory of the Saviour involves the ransom of man from the guilt of sin; there is no condemnation to them that are in Christ Jesus.
III. THE DUTIES WHICH THE CONTEMPLATION OF THE CHARGE WROUGHT IN THE CONDITION OF THE HUMAN SOUL BY MEDIATORIAL GRACE SHOULD DEEPLY AND UNIVERSALLY IMPRESS.
1. There ought to be an humble acknowledgment of the supreme majesty of Christ.
2. Another duty must be regarded as being the formation of an impressive estimate as to the value of the human soul.
3. It is a duty earnestly to aspire after the application of delivering power to ourselves.
4. There is that of entire, absolute devotedness to Him by whom you are delivered. (J. Parsons.)
Resources of the adversary, and means of their destruction
I. THE DEFENCE AND RESOURCES OF THE ENEMY.
1. Idolatry.
2. Imposture.
3. Superstition.
4. Despotism.
5. Crime in its various forms.
6. False liberality in religion.
7. Corruption of religious revivals.
II. How SHALL THE ENEMY BE VANQUISHED?
1. By the judgments of heaven, in which the Son of Man will come upon the strong man armed, and take away his armour.
2. By the universal propagation of the gospel; before the light of which, idolatry, imposture, and superstition, will retreat abashed. And--
3. By frequent, and, at last, general revivals of religion; giving resistless power to the gospel, as it is preached to every creature.
Conclusion:
1. There must be more faith in the Church of God.
2. There must be a more intense love for Christ in His Church.
3. There must be an era of more decided action, before the earth can be subdued to Christ.
4. For this glorious achievement, there is demanded more courage than has, in modern days, been manifested by the Church of God.
5. There must be new and more vigorous efforts to increase the number and power of evangelical churches in our land.
6. Special effort is required, to secure to the rising generation an education free from the influence of bad example, and more decidedly evangelical.
7. The vigour of charitable effort must be greatly increased.
8. The jealousies of Christians who are united substantially in their views of evangelical doctrine and religion, and who are divided only by localities, and rites, and forms, must yield, and give place to the glorious exigencies of the present day.
9. Let me add, that we must guard against the dangers peculiar to a state of religious prosperity. (The Preachers Treasury.)
Lesson
Note here--
1. That Satan is an unclean spirit, he hath lost his original purity, his holy nature in which he was created, and is by sin become universally sinful and impure; no means being allowed him by God for the purging of his filthy and impure nature; yea, he is a perfect enemy to purity and holiness; maligning all that love it and would promote it.
2. That Satan is a restless and unquiet spirit, being cast out of heaven he can rest nowhere; when he is either gone out of a man by policy, or cast out by power, he has no content or satisfaction, till he returns into a filthy heart, where he delights to be, as the swine in miry places.
3. That wicked and profane sinners have this unclean spirit dwelling in them; their hearts are Satans house and habitation, and the lusts of pride and unbelief, malice and revenge, envy and hypocrisy, these are the garnishings and furniture of Satans house: mans heart was Gods house by creation, it is now Satans by usurpation and judiciary tradition.
4. That Satan, by the preaching of the gospel, may seem to go out of persons, and they become sober and civilized; yet may he return again to his old habitation, and the latter end of that man may be worse than the beginning. (W. Burkitt.)
The division of spoil
The Divine conqueror is here represented as not destroying, but dividing the spoil--i.e., employing for His own cause and glory everything that, before the conquest, Satan had been using for his own evil purposes. Now, this is the overlooked and apparently unimportant point in the parable we wish practically to consider as setting forth this simple proposition--That Christ Jesus, in the victories of His grace, whether individual or universal, turns to His own advantage, and employs for His own glory, all those physical powers and intellectual endowments--that whole array of influence and engine which previously the greatadversary had perverted and made powerful for evil.
I. We begin with the INDIVIDUAL, as certainly the most obvious reference of the lesson--the case of a sinful soul conquered by Christ in the process of regeneration. And thus it serves to rectify some wrong conceptions often entertained of the nature of regeneration. Here the representation of the great change wrought in the regenerated soul, is only a change in the sovereignty that overrules it h change, not in the houses furniture and appointments, but in their uses and ownership. The stronger man has not come to destroy what was in the fortress, but to rescue it all from the hands of the strong man, and turn it to his own purposes. Those very endowments of reason, imagination, wit, wealth, power--acquirements which before were exercised sinfully, because without godliness--Christ would now employ for mans good and Gods glory; not destroying but only dividing the spoil. To be a Christian, is simply and truly to be the highest style of man--to have all the faculties and impulses of your nature lifted from the perishing things of earth. Oh, no; He would enter only to conquer and bind the despot that enslaves you--to unshutter the darkened windows, and let in heavenly aims, and odours, and sunshine; and, reviving in all their original beauty, and replacing in all their original glory, its magnificent adornments, transform it from the haunt of a demon to the home of a God! But now let us pass from the individual to consider--
II. THE TEXTS WIDER AND UNIVERSAL APPLICATION. This satanic despotism over the human heart is in exact analogy with his despotism over the earth as mans dwelling-place. The Bible everywhere represents this fallen spirit as practically the god of this world. But there is a day coming when the strong man shall be mastered by one stronger than he. The kingdoms and dominions under the whole heavens are to become Immanuels, and this world become manifestly again the abode of a universally acknowledged Jehovah. All this we are assured of. But then, we do not believe that, as a result of this, earth is suddenly to be transfigured, as into another planet. Here, in the universal as in the individual, we look for this great law of conquest--that, having bound the strong man and taken away his armour, our glorious Redeemer will not destroy the spoil, but will only divide the spoil. We judge that the world, under Messiahs reign, will be the world as it is, only redeemed from sin and reestablished in, and filled with, all righteousness. Physically it will be the same world, but instead of working disobedience to the precepts of the Divine law, all natural agents and processes shall be consecrated to Christ; and holiness to the Lord shall be written on the bells of the horses. Intellectually it will be the same world, and all sciences and arts flourish, and poetry see visions, and eloquence utter prophecies; but literature shall embalm with sweet spices the name of the Crucified, and science shall go forth along all its broad journeyings, only searching for God. Socially and politically, it will be the same; and though all despotisms shall cease, and every oppressors rod be broken, yet, as under the old Hebrew theocracy different civil polities successively obtained, so then there may be all present forms of government. But high above finite magistracy shall rise one Omnipotent enthronement, and monarchs, and princes, and presidents, and mighty men shall be mighty men, and presidents, and kings unto God. (C. Wadsworth, D. D.)
The strong man armed
What is it then? Why, the sinners heart is Satans house; the place wherein he dwells--not near it or round about it, but within it. Now, to make this clear, you all know what your own house is to you, You go to and fro in it at your own will and pleasure--you order everything in it, exactly after your own taste--you give commands to your servants or to your children, and they are compelled to obey you--you walk up and down its several chambers, and furnish them as suitsyour convenience--you take your ease and pleasure there, and none interrupts you--you knock at the door and it instantly opens to you--you close it, and none can have an entrance there, without your consent. In one word, which is better than the longest description that can be given, it belongs to you, it is your own; you do what you like with it, it is a part of yourselves; and you feel at once how much is contained in that! Even so is the heart of the sinner to Satan; just as much his property. Sinner! Satan is within thee! The ungodly heart is the very home of the evil spirit! But, it is well worth your remarking that our Lord describes the place wherein the strong man dwells, not as a mere ordinary house, but as a palace, a kings mansion. And yet certainly in one point of view, it is difficult to imagine anything less like a royal dwelling-place than the soul of the unconverted sinner. For who is it that lives in it? Take it, on his own showing--it is himself; he is master of it. Be it so: but what a vile thing this self is! Though men dress it up, as savages do their ugly idols, in order to give it some show of comeliness, and some appearance of beauty, it is truly a mean thing and a contemptible at the best. And as is the supposed master, so is everything about him. All the furniture of the dwelling is of the same description. Low thoughts--wretched passions--miserable ends and aims; gild them and turn them as you will, they are all of the earth, earthy! No noble faith who elevated hopes. It was intended to be a palace; because, when Almighty God first framed it, He meant it for Himself to dwell in, and to put His glory there, and His purity, and His righteousness, and all the graces which attend upon His presence, and, like so many beams from the sun, are always issuing forth, and shining round about Him. And even the smallest dwelling that ever was, if a great king should make it his house, and live in it, would be fitly styled a palace. Nobody would think of the smallness of the place, but only the grandeur of its inhabitant. At any rate, the goods which are within this dwelling, and which furnish it, are the possession of him who resides there as lord and master, be it God or be it Satan. And magnificently did He who made you furnish you forth in this respect. There is a mans mind; a mans thoughts, which he can turn as he pleases; directing them to things good or things evil. Again, there is what we call our affections, the power of loving, or feeling a strong attachment for this or that object. Then there is the power which all men possess, in a greater or less degree, of influencing the minds of other men, and persuading them by their words, or by their deeds and example, to serve God, or to serve themselves and the world! And, in very many cases, there is, all this time, a state of peace. Everything is quiet in the soul of the sinner; Satans reign is not disputed. How many solemn dispensations are sent to waken him, frequently in the shape of visitations on his friends and neighbours, sudden deaths, and so on! How is it he is neither moved nor changed, but is still the same? The man is not his own master! Satan has possession of him; and treats him as he will! The strong man keepeth his palace, and his goods are in peace, his own without difficulty or dispute. And, if you consider against how many workings and appeals of all kinds this possession is maintained, you will not and cannot doubt that a great deal of power is necessary to the strong man, to Satan with whom we have to deal. And he is strong in two ways. He is in himself powerful; not able indeed, as yet, absolutely to destroy either body or soul, as he constantly desires to do, limited round about, in many ways, by the obstacles which God throws in his way, and by which he continually overrules him, but still very mighty to tempt and destroy. He is of no mean rank. He is the prince of this world, seducing men with riches and pleasures.
2. He is mighty too, not only in himself, but in the weaknesses and corruptions of those Whom he sets himself to destroy, He winds himself into them. Peace, he says to another; you are not open sinners--you do not pick, nor steal, nor slay. You are not drunkards, or swearers, or adulterers! Why should you trouble yourselves about loving God with all your heart, and making Him reign in all your thoughts? Or again he says to others, Peace! it is all true that God does require truth and holiness in the inward parts. It is true, as your alarmed heart testifies, that Almighty God is a consuming fire, and does exact obedience to His laws. But then, He is not so awfully strict and severe, as, in your first terror, you are inclined to suppose. I do not say cherish all sins, but one is not much to keep. If, I say, a man is clearly convinced that it is indeed the plain and unquestionable sense of Scripture, and the real counsel of God towards sinners, as any candid and reason able man must be, why then, there would be danger of such a persons escaping his authority, if Satan directly denied what is undeniable to an awakened conscience. He therefore, wisely, does not attempt it. He says, Peace--all this is true. But then there is abundance of time still left for it. You need not be in a hurry! So there is peace again; the tempter is believed, and all becomes quiet in his house. Dear brethren, the first sign that the power of the strong man is about to give way, is this inward struggle. It is the Spirit from above, descending to the battle, and waking you out of your sleep, to put on your armour and to fight for your life. (J. Garbett, M. A.)
The strong mans armour
I. And, if you reflect for a moment upon that blessed being, in whom is our life; the sinless man; the God in the flesh; you will at once discern what peculiar fitness there is in Him for our deliverance from this spiritual battle! a fitness nowhere else to be found, or to be imagined. As the very and eternal God, He hath all power, equal to the Father, all brightness, and glory, and all unutterable perfections dwelling within Him, as in a fountain inexhaustible, and ever flowing over on the objects of His love. As man, again, one with us, He is our brother, united by ties unspeakable in any words which human nature can supply, with those for whose sake He came down from the bosom of the eternal glory. Christ for Himself has fought it all over before us, with the very same enemy, and against the very same arms and weapons which are directed against us. And right and well it is that so it should have been ordered. As Satans first victory was gained over flesh and blood, in the same flesh and blood it seemed good to Almighty God that he should be conquered. Christ, then, is the stronger man who conquereth the strong for us and frees the soul from its captivity, which is the first point which the text suggests to our consideration.
II. The next is the use which He makes of His victory.
III. TAKETH FROM HIM, that is, from Satan, THE ARMOUR IN WHICH HE TRUSTED. The meaning evidently is, that He deprives him of those weapons of spiritual strength and spiritual delusion, by making use of which he was enabled to keep an uninterrupted dominion for so long a time. What is Satans armour? to what, in fact, in the soul of the sinner, does he mainly trust, in order to prevent his escape into the liberty of the children of God? Evidently this is a most important point, necessary for us clearly to understand if we would enter into the secret wisdom of this mystery of iniquity, and put ourselves on an effectual guard against it. Now, I think, that those arms of Satan are mainly three.
1. Our self-love.
2. Our unbelief. And--
3. Our indulgence in some one favourite sin.
So long as we allow Satan possession of these weapons, it is impossible to expel him; he keeps a fast and sure hold, in spite of any occasional struggle, of his house and all the goods that are therein. And I am sure you must confess that, wherever this is present, whichever essential doctrine of the truth as it is in Jesus it chooses not to credit, there Satans possession is quite secure! And it is, indeed, a powerful instrument of war in his hand, with which to repel the assaults of the gospel upon the heart, and to prevent Christ, the rightful owner, from entering in, and taking possession. (J. Garbett, M. A.)
The division of the spoils
And if it seems strange to any among you, that such things should give such delight, and if you ask the reason, it is precisely what I have been speaking about. The reason is, that the heart is in it, just as it might have been in the world, and in the service of Satan before. There is all the difference. Only imagine just as powerful a liking for the things of God, as some of you probably feel for the things of the world; and just as strong a desire for Gods favour and growth in all heavenly graces, and the full enjoyment of His presence, whether in heaven or earth, as sinners have for earthly vanities; and the marvel is explained. Satan is spoiled, and what was once his, the heart, is now Christs--that is all. And the consequence is, that the affections being engaged, the very same things, such as worshipping God in His holy house, which are practised alike by nominal and real Christians, are very different indeed in the feeling they produce, and the fruits they leave behind!
1. Only look, then, at the practical difference which this produces. Is there an opportunity given us of promoting Gods glory, and the spread of the gospel, say by giving somewhat out of our substance? We used to try to give as little as it was possible, and no more; to invent all kinds of doubts, and difficulties, and scruples, and hesitations, full of worldly caution and worldly wisdom. Now we thank Him for such a privilege. We are filled with gratitude at being thought worthy to feed or to clothe the members of Christ, or to aid in the extension of the glorious gospel. It is only giving from what is not ours, but His. If we must give up anything, it must not be these deeds of love. Satan is spoiled, and we now do for God, what we once did for him.
2. Again--Is there laid before us, solemnly and affectionately, out of Gods holy Word, some grace to be obtained, of which we never thought before; some holy temper which we have never cultivated, or some duty to ourselves, our families, or our neighbours, which has never been pressed upon us in former times. Is this the ease, as it must be, with us all? Look at the result of our choice being on heavenly things. We no longer say, No, the old ways were good enough for me; I take trouble enough in going to church and leading an upright life, and I shall do no more. No. We say, It is well; this never struck me; but it is in scripture, it is in the practice of holy men, the saints of God. It is, I cannot deny it, a good and Christian thing to do, and such as the blessing of God will fall upon, if there is any truth in plain gospel words, and any reality in Divine grace. I am willing then to follow him wheresoever He may lead me, and still to do more and more as increasing light shall guide me. By His aid I will do this good thing, and trust to Him to bless it. Here, again, the Christian is only doing in Divine things what he has done all his life in worldly ones; taking advantage of every new light, and every fresh instruction, and permitting no opportunity to pass, by which he could advance his interest or improve his chances of ultimate success. Satan is spoiled, and we now do for God what we used to do for him.
3. Again--It may be that, in the performance of this or that duty to God, and of obedience to one or other of the commandments which He has laid upon us, there may be inconveniences to encounter, difficulties in family arrangement, perhaps some labour to be undergone, some pleasure or relaxation to be abandoned, some worldly gain, or supposed worldly gain and advantage, to be sacrificed. We used not to scruple in such a case to sacrifice God instantly to the world or to ourselves. I have pressing accounts upon my hands, a man says; I cannot, therefore, come to church, or read the Bible, or meditate on my soul; business must be done whether or no, that is the main thing in the world, and God could not intend that I should so trouble myself to my own disadvantage. I shall have so much less at the end of the year if I give this or that, and what good will Christs love do me in such a matter? It is now; God forbid that I should break His holy law, be it the Sabbath--be it prayer--be it almsgiving--be it what it may; how shall I do this wickedness, and sin against God? My soul is athirst for God, yea, even for the living God, and I am content if I can please and obey Him; where or what shall I be if I lose His love who is my all? Here, again, you see, the Christian only does in the concerns of his soul, and in the service of God, what men of the world are always practising for earthly ends and objects. Satan is spoiled of his old weapons, that is all; we now do for God what we used to do for him.
3. Again--we encounter some grievous trial. We find, perhaps, when we least expected it, that something very dear to us must be given up, some grievous sacrifice be made, of something not in itself bad, perhaps; but not to be reconciled with a devotion of the soul to God in Christ. Formerly, it never would have entered into our heads to surrender it. But now it is, Take it all, O Lord, lay this and everything else upon us, if it be Thy good will; Thy will, O Lord, and not ours be done. We give up the less for the greater, and trust where we know trust should be reposed, exactly as men do in the world. Satan is spoiled, and we now do for God what we used to do for him. (J. Garbett, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v24 J. W. McGarvey's The Fourfold Gospel [XLIX. Sign Seekers].
J. W. McGarvey's The Fourfold Gospel [XLIX. Sign Seekers].
XLIX. SIGN SEEKERS, AND THE ENTHUSIAST REPROVED. (Galilee on the same day as the last section.) aMATT. XII. 38-45; cLUKE XI. 24-36.
Read full note →
c29 And when the multitudes were gathering together unto him, a38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought a miracle, so that their request shows that they wanted something different. We learn from Mark ( Mar_8:11) that they wanted a sign, not coming from him, but from heaven, such a sign as other prophets and leaders had given ( Exo_9:22-24, Exo_16:4, Jos_10:12, 1Sa_7:9, 1Sa_7:10, 1Sa_12:16-18; 1Ki_18:36-38, 2Ki_1:10, Isa_38:8). "In Jewish superstition it was held that demons and false gods could give signs on earth, but only the true God signs from heaven" (Alford). The request was the renewal of the one which had assailed him at the beginning of his ministry ( Joh_2:18), and re-echoed the wilderness temptation to advance himself by vulgar display rather than by the power of a life of divine holiness.] 39 But he answered and said unto them, { che began to say, This generation is an evil generation: it seeketh after a sign; aAn evil and adulterous generation seeketh after a sign [305] [While the Jews of that generation could well be accused literally of adultery, Jesus here evidently uses it in its symbolic sense as used by the prophets. They represented Israel as being married to God and as being untrue to him-- Exo_34:15, Jer_3:14, Jer_3:20]; and there shall no sign be given to it, cbut the sign of Jonah. athe prophet [They did not accept miracles of healing as a sign, and only one other kind of sign was given; viz.: that of Jonah. Jonah was shown to be a true prophet of God, and Nineveh received him as such because he was rescued from the fish's belly, and Jesus was declared to be the Son of God by the resurrection from the dead-- Rom_1:4]: 40 For as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights. [Jesus was one full day, two full nights, and parts of two other days in the grave. But, as the Jews reckoned a part of a day as a whole day when it occurred at the beginning or end of a series, he was correctly spoken of as being three days in the grave. The Jews had three phrases, viz.: "on the third day," "after three days," and "three days and three nights," which all meant the same thing; that is, three days, two of which might be fractional days. With them three full days and nights would be counted as four days unless the count began at sundown, the exact beginning of a day ( Act_10:1-30). For instances of Jewish computation of days, see Gen_42:17, Gen_42:18, 1Ki_12:5, 1Ki_12:12, Est_4:16, Est_5:1, Mat_27:63, Mat_27:64. The Greek word here translated "whale" is "sea monster." It is called in Jonah "a great fish" ( Jon_1:17). Because of the supposed smallness of the whale's throat, many think that it was the white shark, which is still plentiful in the Mediterranean, and which sometimes measures sixty feet in length, and is large enough to swallow a man whole. But it is now a well-established fact that whales can swallow a man, and there are many instances of such swallowings on record. The expression "heart of the earth" does not mean its center. The Jews used the word "heart" to denote the interior of anything ( Eze_28:2). The phrase is here [306] used as one which would emphatically indicate the actual burial of Christ.] c30 For even as Jonah became a sign unto the Ninevites, so shall also the Son of man be to this generation. [Nineveh was the capital of the Assyrian Empire, situated on the Tigris River, and in its day the greatest city of the world. Jonah's preservation was a sign from heaven, because wrought without human instrumentality. The resurrection of Christ was such a sign to the Jews, but rejecting it, they continued to seek other signs-- 1Co_1:22.] a41 The men of Nineveh shall stand up in judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here. [Literally, repented into the teaching of Jonah. The meaning is that they repented so that they followed the course of life which the preaching prescribed. The phrase, "stand up," refers to the Jewish and Roman custom which required the witness to stand up while testifying in a criminal case. The idea here is that the Ninevites, having improved the lesser advantage or privilege, would condemn the Jews for having neglected the greater. Nineveh's privilege may be counted thus: a sign-accredited prophet preaching without accompanying miracles, and a forty-day period of repentance. In contrast to this the Jewish privileges ran thus: the sign-accredited Son of God preaching, accompanied by miracles, in which many apostles and evangelists participated, a forty-year period in which to repent.] 42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: { cwith the men of this generation, and shall condemn them: for she came from the ends of the earth [a Hebraism, indicating a great distance] to hear the wisdom of Solomon; and behold, a greater than Solomon is here. [The queen of Sheba is supposed to have been queen of Sabæa, or Arabia Felix, which lies in the southern part of the peninsula between the Red Sea and the Persian Gulf. But Josephus says she was from Ethiopia in Africa. Her testimony will also be based on the compared privileges, which [307] stand thus: notwithstanding the dangers and inconveniences, she came a great distance to be taught of Solomon, but the Jews rejected the teaching of the Son of God, though he brought it to them. The teaching of Solomon related largely to this world, but Christ taught as to the world to come.] a43 But the unclean spirit, when he is gone out of the man, passeth through waterless places [places which are as cheerless to him as deserts are to man], seeking rest, and findeth it not. [Rest is the desire of every creature. Jesus here gives us a graphic description of utter wretchedness.] cand finding none, a44 Then he saith, I will return into cturn back unto my house [he still claimed it as his property] whence I came out. 25 And when he is come, he findeth it aempty, swept, and garnished. [It was empty, having no indwelling Spirit, swept of all righteous impressions and good influences, and garnished with things inviting to an evil spirit.] 45 Then [seeing this inviting condition] goeth he, and taketh with himself seven other spirits [to reinforce and entrench himself] more evil than himself [while all demons are wicked they are not equally so], and they enter in and dwell there [take up their permanent abode there]: and the last state of that man becometh worse than the first. Even so shall it be also unto this evil generation. [In the application of this parable, we should bear in mind that it tells of two states or conditions experienced by one man, and the comparison is between these two states or conditions and not between the condition of the man and other men. Such being the parable, the application of it is plain, for Jesus says, "Even so shall it be unto this evil generation." We are not, therefore, to compare that generation with any previous one, as many do; for such would be contrary to the terms of the parable. It is simply an assertion that the last state of that generation would be worse than the first. The reference is to the continually increasing wickedness of the Jews, which culminated in the dreadful scenes which preceded the destruction of Jerusalem. They were now like a man with one [308] evil spirit; they would then be like a man with seven more demons added, each of which was worse than the original occupant.] c27 And it came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou didst suck. [This woman is the first on record to fulfill Mary's prediction ( Luk_1:48). It is the only passage in the New Testament which even suggests the idolatry of Mariolatry, but it was far enough from it, being merely a womanly way of expressing admiration for the son by pronouncing blessings upon the mother who was so fortunate as to bear him.] 28 But he said, Yea rather, blessed are they that hear the word of God, and keep it. [Jesus does not deny the fact that Mary was blessed, but corrects any false idea with regard to her by pointing to the higher honor of being a disciple which was attainable by every one. Mary's blessing as a disciple was greater than her blessing as a mother; her moral and spiritual relation to Jesus was more precious than her maternal. Mary's blessings came through believing God's word ( Luk_1:45). To know Christ after the Spirit is more blessed than to know him after the flesh-- 2Co_5:15, 2Co_5:16, Joh_16:7.] 33 No man, when he hath lighted a lamp, putteth it in a cellar, neither under a bushel, but on the stand, that they which come in may see the light. 34 The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness. 35 Look therefore whether the light that is in thee be not darkness. 36 If therefore thy whole body be full of light, as when the lamp with its bright shining doth give thee light. [This passage given in a slightly varying form is found in the Sermon on the Mount. See page 256. It is here addressed to the Pharisees and reproves them for not using the light (his miracles) which was given to them. If they [309] had had an eye single to goodness, Christ's light would have enlightened their souls. But their eye was double; they desired wonders and spectacular signs.]
[FFG 305-310]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v24 An impressive warning:
An impressive warning:
v. 24. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.
Read full note →
v. 25. And when, he cometh, he findeth it swept and garnished.
v. 26. Then goeth he and taketh to him seven other spirits more wicked than himself; and they enter in and dwell there; and the last state of that man is worse than the first.
We have here an exact and fitting description of the average "sawdust trail" and "New Year’s reformation" and its results, where resolutions are made under the influence of a temporary fear or an attack of civic righteousness, without the power of God in the Gospel. It was even thus with many of the Pharisees, with their outward righteousness and their inward filthiness. By a proud resolution they banished forever, as they thought, some special vice which had ruled them, intemperance, uncleanness, blasphemy. And the banished spirit found no congenial company, finally deciding, therefore, to return to his former home. See Mat 12:43-45. In the meantime the proud maker of resolutions has long ago regretted the hasty words, and when the spirit of his favorite vice returns, the house of that person’s heart is fully swept and ornamented for his reception. In great glee will such a spirit then go out and hunt companions, more wicked than himself, for now there is little danger of a second banishment. And thus it happens that the last state of that person is worse than the first. It is only by understanding the nature of sin and transgression as an offense against God that repentance can be worked; and it is only through the power of God in the Gospel that a change of heart can truly occur and remain permanent.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv21, 24 When a strong man ... man's possessions
When a strong man ... man's possessions
This speaks about Jesus defeating Satan and his demons as if Jesus was a stronger man who takes what belongs to a strong man. (See: Metaphor)
Read full note →
takes away the armor from the man
"removes the man's weapons and protection"
his goods are safe
"no one can steal his things"
plunders the man's possessions
"steals his possessions" or "takes away anything that he wants"
The one who is not with me is against me, and the one who does not gather with me scatters
This refers to any person or any group of people. "Anyone who is not with me is against me, and anyone who does not gather with me scatters" or "Those who are not with me are against me, and those who do not gather with me scatter"
one who is not with me
"one who does not support me" or "one who does not work with me"
is against me
"works against me"
the one who does not gather with me scatters
Jesus is referring to gathering disciples who follow him. This can be stated explicitly. AT: "anyone who does not cause people to come and follow me causes them to go away from me" (See: Assumed Knowledge and Implicit Information)
translationWords
armor
possess
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21, 23, 26 11:21-22 The strong man is Satan; the stronger man…
11:21-22 The strong man is Satan; the stronger man is Jesus. Jesus’ exorcisms demonstrated that he was defeating and plundering Satan’s property—those people held in bondage by him (cp. Isa 49:24-26).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.