Luke 11

Luke 11:5

When the time was come. The time of his suffering was not far away. He was about to leave Galilee. He stedfastly set his face to go to Jerusalem. Knowing what he should suffer there. Just when this was we are not told.

Luke 11:6

Sent messengers. To secure a stopping place for himself and disciples on their journey. Entered into a village of the Samaritans. To go from Galilee to Jerusalem “he must needs go through Samaria” (John 4:4), unless he went down on the east of the Jordan. The Samaritans were hereditary enemies of the Jews, and the two peoples had no intercourse.

Luke 11:7

They did not receive him. Because he was evidently journeying to Jerusalem. This stirred up their bigotry. They thus not only refused Jesus as a prophet, but violated the sacred duties of hospitality. The refusal to receive a religious teacher was considered rejection of his claims.

Luke 11:8

Wilt thou that we command fire? These gentle apostles were filled with wrath at the insult to the Master. Their zeal for the Lord led them into a sanguinary feeling that was sinful. Thus, often, religious zeal has led men to sinful acts and a persecuting spirit. As Elijah did? See 2 Kings 1:9-12.

Luke 11:9

He . . . rebuked them. Their spirit was not his. He quietly left the inhospitable village and went elsewhere. He was not a destroyer, but a Savior. Zeal for Christ is no excuse for fanaticism.

Luke 11:11

On these excuses, see notes on Matthew 8:18-22 Mr 4:35. Luke adds a few new facts which I notice. A certain man. A scribe (Matthew 8:19). I will follow thee. The Lord tries his sincerity by telling him of the hardships before him.

Luke 11:12

The Son of man. The Messiah. See PNT Matthew 10:23. He had no permanent home. Often his only shelter at night was the open sky.

Luke 11:13

He said unto another. A disciple. See PNT Matthew 8:21.

Luke 11:14

Let the dead bury their dead. Let the world attend to its own duties. To preach the kingdom rises above every other duty. The disciple was probably an apostle, who wished to stay with his father until his father’s death.

Luke 11:16

No man, having put his hand to the plough. An agricultural figure. The plowman must look ahead instead of back. So, too, of the Christian. The Savior’s words were suggested by a request of one to go home for a farewell before following him. In thousands of instances it has been show that the convert who goes to confer with unbelieving relatives before the final step is likely to part with Christ instead. Heathen, ready to be baptized, who go home for a final farewell before the step, are likely to be persuaded not to take it, so missionaries tell us.

Luke 11:18

The Seventy Disciples Sent Forth SUMMARY OF LUKE 10: Seventy Preachers Chosen. The Harvest Ready but the Laborers Few. The Charge. The Warning to Chorazin, Bethsaida, and Capernaum. The Return of the Seventy. The Lawyer’s Question. Who Is My Neighbor?. The Parable of the Good Samaritan. Martha and Mary. After these things. All that we can be certain of as to the time when the seventy were appointed is that it was “after” the events Luke has already related. There are reasons for thinking that it was near the close of our Lord’s ministry. It is usually located in the country east of the Jordan, when the Lord began his last journey to Jerusalem. Appointed other seventy. He had already sent forth the apostles (Lu 9:1), and he now sent forth seventy preachers more. That he could find seventy fitted for this mission shows that his teaching was making a deep impression on the Galileans. Sent them two and two. That each one might have a helper, a counselor and a sympathizer. Into every city and place. As the time of his earthly ministry shortened, it increased in earnestness and activity. The Lord in person visited as many places as possible, and these messengers were sent before to preach to the people and to prepare the way.

Luke 11:19

The harvest truly [is] great. See PNT Matthew 9:37, where the same language is used, not on the same, but a similar occasion.

Luke 11:20

Go. The instructions to the seventy are in substance the same as those given to the twelve in Matthew, See notes on Matthew 10:5-42. Matthew is fuller. For Luke’s additions, see notes on Lu 10:4-6.

Luke 11:21

Salute no man by the way. The Jewish salutations were very formal, hypocritical, and consumed much time. It is said that it often required from one to three hours to complete these formal salutations. The disciples were not to consume thus their precious time, nor did the Savior wish them to go through with foolish and insincere forms.

Luke 11:22

Peace [be] to this house. The usual form of blessing when entering a house as a guest.

Luke 11:23

Son of peace. One who is worthy of such a blessing and hospitality receives the messengers of the Lord.

Luke 11:30

Woe to thee, Chorazin! See notes on Matthew 11:21-24. It is thought that this is a repetition of the words used on a former occasion, in order to emphasize the sin of rejecting the messengers of the Lord.

Luke 11:33

He that heareth you heareth me. See PNT Matthew 10:40, where we have the same solemn and suggestive declaration.

Luke 11:34

The seventy returned again with joy. How long after they were sent forth is unknown. Even the devils are subject to us through thy name. In accordance with the promise made to the twelve, and probably repeated to the seventy (Matthew 10:8). All was wrought by the power of Christ’s name.

Luke 11:35

I beheld Satan as lightning fall from heaven. Various interpretations of this statement are given, but it is probable that Christ refers to the original fall of Satan (Isaiah 14:12 Jude 1:6). The victory of his disciples over the demons is the harbinger of another fall, when Satan and all his works shall be destroyed.

Luke 11:36

To tread on serpents and scorpions. Evidently an allusion to the promise that the seed of woman shall bruise the serpent’s head (Genesis 3:15). It is a promise of victory over the power of sin, of victory “over all the power of the enemy”. The connection shows that it is symbolical.

Luke 11:37

Rejoice not in your own power. Judas had this power in Christ’s name. But rather rejoice. In the hope of salvation. The greatness of all subjects of rejoicing is that we are the children of God.

Luke 11:38

I thank thee, O Father. See notes on Matthew 11:25-27. The same language is probably uttered here a second time.

Luke 11:40

Blessed [are] the eyes, etc. See PNT Matthew 13:16,17. A similar occasion calls for the same language here recorded.

Luke 11:41

10:25 Lu 10:25-29 The parable of the Good Samaritan, as well as that of the Prodigal Son and Lazarus and Dives, are given only by Luke. A certain lawyer. One versed in the Jewish law, a theologian, a scribe, and possibly a rabbi. Tempted him. Put him to trial. What shall I do to inherit eternal life? He probably had noted that Jesus was calling sinners to repentance, but he fancied that he belonged to another class, and hence asks, “What shall I do”?

Luke 11:42

The parable of the Good Samaritan, as well as that of the Prodigal Son and Lazarus and Dives, are given only by Luke. A certain lawyer. One versed in the Jewish law, a theologian, a scribe, and possibly a rabbi. Tempted him. Put him to trial. What shall I do to inherit eternal life? He probably had noted that Jesus was calling sinners to repentance, but he fancied that he belonged to another class, and hence asks, “What shall I do”?

Luke 11:43

What is written? The Lord calls on the lawyer to state his own understanding of the law.

Luke 11:44

Thou shalt love the Lord. The lawyer answered well and gave the sum of the whole law. See Deuteronomy 6:4-5 Leviticus 19:18.

Luke 11:45

This do, and thou shalt live. He who fulfills the great law of love is born again. There is no inconsistency. We “repent” and live, “believe” and live, “obey” and live, and “love” and live. For these are all co-related. One cannot exist without the others. We cannot love God unless we believe and repent. “He that loves me will keep my words” (John 14:23).

Luke 11:46

Willing to justify himself. Evidently conscious that he did not keep the law of love. Who is my neighbour? The Lord answers by a parable.

Luke 11:47

A certain [man]. A Jew of Jerusalem. Went down. It was a constant descent from Jerusalem to Jericho, over 3,000 feet in eighteen miles. Fell among robbers. The road is a dark, desolate, mountain pass, dangerous then, so beset by robbers still that no traveler dares go through it without a guard. Whuch stripped him. Not only of raiment, but of all he had; then left him, stunned, bleeding, unconscious, nearly dead.

Luke 11:48

A certain priest. Jericho was a city of priests. A priest ought to be a holy man. The law commanded mercy and help to a neighbor (Exodus 23:4-5 Deuteronomy 22:1-4). The priest and Levite both disregarded the law in passing the poor sufferer.

Luke 11:49

Likewise a Levite. A temple minister. He probably excused himself by the example of his priest.

Luke 11:50

A certain Samaritan. The hereditary enemy of the Jews; despised and hated by the latter. “The Jews and Samaritans have no dealings” (John 4:9). If any man had excuse for passing the wounded Jew by it was the Samaritan. But, unlike the priest and Levite, he had compassion. His compassion leads to action, to self-denial, and inconvenience. He dresses the man’s wounds, sets him on his own beast, carries him to the inn, and when he left, left money for his care. For ancient inns, see PNT Lu 2:7.

Luke 11:52

Two pence was two days’ wages, and there was promise of more.

Luke 11:53

Which of these three . . . was neighbour? The stranger became the neighbor. So we are to be neighbors to all who need help. Christian love must know no narrow bounds of race or sect. Genuine philanthropy is a Christian spirit.