Luke Chapter 11
Jesus Teaches and Warns
A. Teaching on Prayer
Luke 11:1
“Now it came to pass, as He was praying in a certain place, when He ceased, that one of His disciples said to Him, ‘Lord, teach us to pray, as John also taught his disciples.’”
As He was praying in a certain place, Jesus demonstrated His usual pattern of fellowship with the Father. The disciples did not interrupt Him but waited until He ceased, showing reverence and attentiveness to His communion with God. They watched Him, recognizing that His prayers carried a power and intimacy that drew them to desire the same.
When they said, “Lord, teach us to pray,” their request was not simply to learn a formula but to enter into the kind of prayer Jesus practiced. Something about His manner of prayer revealed His deep relationship with the Father, and they longed for that same connection. The prayer life of Jesus was magnetic, revealing both dependence and power, and it stirred in them a holy dissatisfaction with their own prayer habits.
Just as the disciples, we need Jesus to teach us to pray. Prayer is so simple that the smallest child can lift a request to God, yet it is so profound that the greatest saint never fully masters it. Andrew Murray was right when he observed, “It is on prayer that the promises wait for their fulfillment, the kingdom for its coming, the glory of God for its full revelation… Jesus never taught His disciples how to preach, only how to pray. He did not speak much of what was needed to preach well, but much of praying well. To know how to speak to God is more than knowing how to speak to man. Not power with men, but power with God is the first thing.”
The disciples’ request was not to learn the mechanics of prayer but to truly pray. Our greatest weakness is often not that we lack the right words or methods, but that we fail to pray at all. The call is not to master technique but to persist and grow in actual prayer. The Apostle Paul would later exhort in Ephesians 6:18, “Praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints.”
Their reference to John the Baptist teaching his disciples how to pray reveals that spiritual leaders were expected to guide their followers in devotion. The disciples of Jesus desired no less, but they knew that their Master could give them more than mere instruction; He could lead them into true fellowship with God.
Jesus Teaches and Warns
A. Teaching on Prayer
Luke 11:2–4
“So He said to them, ‘When you pray, say:
Our Father in heaven,
Hallowed be Your name.
Your kingdom come.
Your will be done
On earth as it is in heaven.
Give us day by day our daily bread.
And forgive us our sins,
For we also forgive everyone who is indebted to us.
And do not lead us into temptation,
But deliver us from the evil one.’”
When Jesus said, “When you pray, say,” He provided what is often called “The Lord’s Prayer,” though it is better understood as “The Model Prayer.” On a previous occasion recorded in Matthew 6:9–13, Jesus gave this same prayer in the Sermon on the Mount. The fact that He repeated it shows how essential these principles are, but the differences in wording also prove that this prayer was not given as a rigid formula or ritual. It is not meant to be recited as an empty incantation, but as a pattern, a guide that shows us what prayer should look like.
This prayer is remarkable for its simplicity and brevity. In a few short lines, it contains profound truths. The rabbis of that day believed lengthy prayers carried more weight, often saying things like, “Whoever is long in prayer is heard.” Some Jewish prayers multiplied titles and descriptions of God, such as, “Blessed, praised, glorified, exalted, honored, magnified, and lauded be the name of the Holy One.” By contrast, Jesus taught that true prayer is direct, intimate, and rooted in faith. It aligns with the wisdom of Ecclesiastes 5:2, which says, “Do not be rash with your mouth, and let not your heart utter anything hastily before God. For God is in heaven, and you on earth; therefore let your words be few.”
When we pray, “Our Father in heaven,” we approach God as both sovereign and intimate. To call Him “Father” was extraordinary for the Jews of that time, who typically avoided such closeness out of reverence. Yet Jesus invites us into this relationship of family. As John 1:12 declares, “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.” God is indeed the almighty Creator and Judge, but to the believer He is also a Father who loves, provides, and protects.
The phrase “in heaven” reminds us of His majesty and transcendence. He is not merely like us, but high above us in power and holiness. Second Chronicles 20:6 affirms, “O Lord God of our fathers, are You not God in heaven, and do You not rule over all the kingdoms of the nations, and in Your hand is there not power and might, so that no one is able to withstand You?” Psalm 115:3 declares, “But our God is in heaven; He does whatever He pleases.” And Psalm 11:4 reminds us, “The Lord is in His holy temple, the Lord’s throne is in heaven; His eyes behold, His eyelids test the sons of men.” Thus, this prayer begins with reverence for His glory and majesty while also expressing the closeness of a Father–child relationship.
When we say, “Hallowed be Your name,” we declare God’s uniqueness. The word “hallowed” means set apart, holy, distinct. In Scripture, the “name” of God represents His entire being, character, and attributes. To pray this way is to honor Him as completely separate from sin and exalted above all creation. It is not only a recognition but also a petition, asking that His holiness be acknowledged and glorified in our lives and in the world.
The requests “Your kingdom come. Your will be done on earth as it is in heaven” focus prayer on God’s agenda rather than our own. His name, His kingdom, and His will come first. Everyone is concerned about defending their own reputation and promoting their own interests, but the believer’s first desire must be that God’s glory is seen and His will is done. In heaven, God’s will is carried out perfectly, joyfully, and without hesitation. We are to long for the same obedience on earth. Jesus Himself modeled this in Gethsemane when He prayed, “Nevertheless, not My will, but Yours, be done” (Luke 22:42). Prayer, therefore, is not about bending God to our desires, but conforming ourselves to His purposes.
“Give us day by day our daily bread” reminds us to depend on God for our physical needs. Bread here refers to ordinary provision, daily sustenance. God cares about the everyday necessities of life, not just the lofty spiritual matters. The Lord’s Prayer teaches us to rely on Him one day at a time, not hoard anxiously for the future. This echoes Israel’s manna in the wilderness, where God supplied what was needed for each day (Exodus 16:4).
“And forgive us our sins, for we also forgive everyone who is indebted to us.” Just as we cannot live without bread, we cannot live spiritually without forgiveness. Every sin is a debt against God’s holiness, as Romans 3:23 says, “For all have sinned and fall short of the glory of God.” When we pray this, we acknowledge our need for continual cleansing. At the same time, Jesus made it clear that those who have been forgiven must be forgiving. As Ephesians 4:32 teaches, “And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you.” Forgiven people become forgiving people.
“And do not lead us into temptation, but deliver us from the evil one” is a petition for God’s protection in spiritual battles. Temptation here means testing or trial. God does not tempt us to sin (James 1:13), but He may allow us to be tested. This prayer acknowledges our weakness and dependence upon Him to keep us from situations that would overwhelm us. First Corinthians 10:13 assures us, “No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.” To truly pray this is to walk wisely, avoiding compromise, not seeking out temptation, and desiring God’s strength to resist the evil one.
In sum, this prayer is not mechanical but relational. It exalts God first, submits our lives to His rule, entrusts Him with our needs, seeks forgiveness and reconciliation, and calls upon His strength in battle. It is a complete pattern, touching every dimension of life. Andrew Murray rightly called it “a school of prayer,” because it is both a model and an invitation. It trains us to pray rightly, to walk humbly, and to depend fully on our Lord who ever lives to make intercession for us.
Jesus Teaches and Warns
B. Parables and Promises about Prayer
Luke 11:5–8
“And He said to them, ‘Which of you shall have a friend, and go to him at midnight and say to him, “Friend, lend me three loaves; for a friend of mine has come to me on his journey, and I have nothing to set before him”; and he will answer from within and say, “Do not trouble me; the door is now shut, and my children are with me in bed; I cannot rise and give to you”? I say to you, though he will not rise and give to him because he is his friend, yet because of his persistence he will rise and give him as many as he needs.’”
In the custom of that day, families lived in single-room houses. At night, the entire family would sleep on a raised platform while their animals—sheep, goats, or perhaps a cow—were kept at the ground level. To get up and open the door meant disturbing the entire household. This detail shows how inconvenient the request really was. Yet the man in need boldly knocked at midnight because hospitality in that culture was considered a sacred duty, and he had nothing to offer his unexpected guest.
The key point of the parable is persistence. Though the friend would not rise and help merely for friendship’s sake, he did so because of the shameless boldness of the request. Jesus uses this to teach that persistence in prayer is not an act of nagging God into submission, but an expression of earnestness. God does not need to be persuaded against His will, for He is far more generous than the reluctant friend in the parable. Instead, persistence shapes us. It enlarges our faith, deepens our desire, and brings our hearts into alignment with what God already intends.
God often delays His answers to cultivate in us a passion for what He desires to give. Persistence does not change God’s character, it changes us, preparing us to receive His answer.
Luke 11:9–13
“So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. If a son asks for bread from any father among you, will he give him a stone? Or if he asks for a fish, will he give him a serpent instead of a fish? Or if he asks for an egg, will he offer him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!”
Here Jesus builds on the parable with a promise. The commands “ask,” “seek,” and “knock” are given in the present tense, meaning continual action: keep asking, keep seeking, keep knocking. This stresses that prayer is not a one-time request but a lifestyle of dependence upon God. The language conveys increasing intensity: asking with the lips, seeking with the heart, and knocking with the hands.
Many prayers are little more than wishes spoken into the air, lacking the earnestness Jesus calls for. True prayer is marked by persistence and engagement of the whole person. Jesus assures us that God answers prayer: “For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.” The emphasis is not on rare exceptions but on the certainty of God’s willingness to hear His children.
Jesus illustrates this by appealing to the natural affection of earthly fathers. If a child asks for bread, no father would give him a stone, nor would he substitute a serpent for a fish or a scorpion for an egg. Even sinful, fallen human fathers know how to give good things to their children. How much more, then, will our heavenly Father give what is truly good.
In Matthew’s account, Jesus says the Father will “give good things to those who ask Him” (Matthew 7:11). Luke specifies that the Father delights to “give the Holy Spirit to those who ask Him.” This highlights God’s greatest gift. He not only provides daily bread, protection, and forgiveness, but He gives His very Spirit, who indwells, empowers, comforts, and sanctifies His children. Believers can be confident that God is more willing to give than we are to ask. The problem is never with God’s generosity but with our lack of faith and persistence.
Jesus Answers Controversy about Demons and Signs
Luke 11:14–16
“And He was casting out a demon, and it was mute. So it was, when the demon had gone out, that the mute spoke; and the multitudes marveled. But some of them said, ‘He casts out demons by Beelzebub, the ruler of the demons.’ Others, testing Him, sought from Him a sign from heaven.”
Jesus’ ministry often involved casting out demons, demonstrating His authority over the spiritual realm. In this case, the demon had made the man mute. According to Jewish belief and practice at that time, an exorcist could not cast out a demon unless he first made the spirit reveal its name. But in this case the man was mute and could not speak, making such an exorcism seem impossible. That is why the crowd marveled when Jesus cast the demon out instantly and the man began to speak. What was considered impossible for others was simple for Christ, who required no formulas, rituals, or manipulation of demons. His authority was absolute.
The reaction of the people revealed the division of hearts. Some marveled and were amazed at the authority and power of Jesus. Others, however, hardened themselves and chose slander over submission. They accused Him of casting out demons by the power of Beelzebub, a name used for Satan. The word Beelzebub is thought to mean “Lord of the Flies,” a contemptuous title. This accusation was both blasphemous and irrational, for they were crediting the work of God’s Spirit to the power of Satan.
Others tested Him by demanding a sign from heaven. Though they had just witnessed undeniable power, they wanted more, not out of faith but unbelief. They treated Jesus as if He were obligated to perform signs on demand, reducing His ministry to a spectacle. This request echoed the constant attitude of the Pharisees, who repeatedly asked for signs yet refused to believe the ones already given.
This passage reveals two dangerous responses to the work of God: slander and unbelief. Some slandered, attributing the holy work of Christ to Satan, while others resisted with unbelief, demanding additional proof even in the face of undeniable evidence. Both attitudes show hardened hearts. Jesus Himself had already warned in Matthew 12:31 that blasphemy against the Holy Spirit—the deliberate rejection of His works as demonic—was a sin that led to judgment.
Jesus Answers Those Who Attribute His Power to Satan
Luke 11:17–19
“But He, knowing their thoughts, said to them: ‘Every kingdom divided against itself is brought to desolation, and a house divided against a house falls. If Satan also is divided against himself, how will his kingdom stand? Because you say I cast out demons by Beelzebub. And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges.’”
Jesus immediately perceived their inner reasoning, for the text says, “But He, knowing their thoughts.” This could have been a demonstration of what the Apostle Paul would later describe as the “word of knowledge” in 1 Corinthians 12:8, where hidden things are revealed by the Spirit. It is also possible that His deep understanding of human nature and discernment made their intentions obvious. Either way, Jesus did not need to lean on divine privilege to expose their hypocrisy; His perfect discernment was enough.
He then appealed to reason and logic: “Every kingdom divided against itself is brought to desolation, and a house divided against a house falls.” A kingdom or household torn by internal strife cannot stand. Jesus applied this principle to Satan’s dominion. “If Satan also is divided against himself, how will his kingdom stand?” In other words, if Satan were empowering Jesus to cast out demons, Satan would be working against his own cause, essentially destroying his own kingdom. This was absurd, for Satan is evil but not irrational. As one commentator observed, “Satan may be wicked, He says in effect, but he is not a fool.” Another noted, “Whatever fault the devils have, they are not at strife with each other; that fault is reserved for the servants of a better Master.” Satan’s kingdom, dark as it is, operates in united opposition to God, not in self-destruction.
Jesus then exposed the inconsistency of their accusation: “And if I cast out demons by Beelzebub, by whom do your sons cast them out?” The Jewish people had their own exorcists, men who attempted to drive out demons through various prayers and rituals. If His opponents claimed that His authority came from Satan, then what of their own exorcists? Did they accuse them as well? Clearly not. By pointing this out, Jesus showed that their reasoning was selective and hypocritical.
Finally, He added, “Therefore they will be your judges.” The existence of Jewish exorcists proved that even they acknowledged that demons could be confronted by the power of God. If they accepted the efforts of their own sons, then their rejection of Jesus was not due to principle but to hardened hearts. In condemning Him, they condemned themselves, for their own practices bore witness against them.
Jesus Proclaims His Strength over All Demonic Forces
Luke 11:20–23
“But if I cast out demons with the finger of God, surely the kingdom of God has come upon you. When a strong man, fully armed, guards his own palace, his goods are in peace. But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils. He who is not with Me is against Me, and he who does not gather with Me scatters.”
Jesus decisively answered the accusation that His authority came from Satan. He declared, “But if I cast out demons with the finger of God, surely the kingdom of God has come upon you.” The phrase “finger of God” recalls Exodus 8:19, where Pharaoh’s magicians confessed their inability to duplicate the plague of lice and said to Pharaoh, “This is the finger of God.” It is also reminiscent of the tablets of the Law in Exodus 31:18, written by “the finger of God.” The point is unmistakable: the power Jesus demonstrated was the very power of God, not the power of Satan. Far from being in league with the Devil, Jesus was proving His superiority over him.
The use of “if” in this statement carries the sense of “since.” As Pate rightly observes, Jesus was not expressing doubt but certainty: “Since I cast out demons by the finger of God, then the kingdom of God has come upon you.” The very presence and ministry of Jesus demonstrated that the rule of God had broken into the world. Each act of deliverance was not merely an isolated event but a signpost of the kingdom’s arrival.
Jesus illustrated this truth with a parable: “When a strong man, fully armed, guards his own palace, his goods are in peace.” The strong man here represents Satan, who guards those under his dominion. Before Christ came, Satan’s rule over humanity seemed secure, and his captives were held fast in blindness and bondage. Yet Jesus continued, “But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils.” Jesus Himself is the “stronger than he.” He entered the very territory of Satan, confronted him, and overpowered him.
The stages of this victory are important. First, Jesus “comes upon him,” engaging Satan directly, even on ground that appeared to belong to him, such as the lives of demon-possessed people. Second, He “overcomes him,” displaying that He was not under Satan’s power but had absolute authority to cast him out. Third, He “takes from him all his armor in which he trusted.” Jesus not only defeats Satan, He strips him of his power. As Colossians 2:15 declares, “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.” Finally, Jesus “divides his spoils,” liberating the captives Satan once held and reclaiming them for the kingdom of God. Every life delivered from demonic power is evidence of this ongoing plundering of Satan’s house.
Jesus concluded with a solemn declaration: “He who is not with Me is against Me, and he who does not gather with Me scatters.” There is no neutrality in the battle between Christ and Satan. Every person must choose allegiance. To refuse Christ is, by default, to side with Satan. As Geldenhuys observed, “In the conflict against the powers of darkness there is no room for neutrality.” To be undecided is already to be decided.
This principle confronts each hearer with urgency. If Jesus is indeed stronger than Satan, then He alone is worthy of trust, loyalty, and obedience. To remain passive or hesitant is to align with the enemy. Two great powers are at work in this world, and every soul belongs either to Christ or to the adversary.
Jesus Teaches on the Dynamics of Demonic Possession
Luke 11:24–26
“When an unclean spirit goes out of a man, he goes through dry places, seeking rest; and finding none, he says, ‘I will return to my house from which I came.’ And when he comes, he finds it swept and put in order. Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first.”
Jesus provided a sobering warning about the reality of spiritual warfare and the danger of neutrality toward Him. He described the case of a man who was delivered from an unclean spirit, yet not filled with the presence of God. The spirit, once cast out, wandered through dry and desolate places “seeking rest.” Demons, for reasons not fully explained in Scripture, desire embodiment. Just as a vandal seeks a tool to deface property, or a violent man craves a weapon, so demons desire bodies through which they can exert influence against God and His image-bearers.
The unclean spirit in Jesus’ illustration resolved to return to “my house from which I came.” This reveals how demons arrogantly view their host as their possession. When the demon returned, it found the house “swept and put in order.” Outwardly, the man’s life appeared reformed, organized, and improved. Yet critically, the house was vacant. It had been emptied of evil but not filled with Christ. As Pate observed, the implication is that vacancy, not cleanliness, provided the opening for the demon’s return.
The demon then recruited “seven other spirits more wicked than himself,” and together they reentered the man. The result was tragic: “the last state of that man is worse than the first.” Deliverance without transformation leads to greater bondage. The principle is clear: the human heart is like a vacuum, it cannot remain empty. If it is not filled with Christ, it will inevitably be filled with something else, and often something worse.
This teaching directly confronted those accusing Jesus of casting out demons by Satan’s power. Jesus showed that His mission was not merely to remove evil but to replace it with good, not just to expel unclean spirits but to fill lives with Himself and His kingdom. Neutrality toward Jesus is impossible. To have an empty house is to invite destruction. Only by receiving Christ can a person be truly secure from the return of demonic power.
Jesus Reveals the Truly Blessed
Luke 11:27–28
“And it happened, as He spoke these things, that a certain woman from the crowd raised her voice and said to Him, ‘Blessed is the womb that bore You, and the breasts which nursed You!’ But He said, ‘More than that, blessed are those who hear the word of God and keep it!’”
As Jesus was teaching, a woman from the crowd interrupted with a heartfelt exclamation: “Blessed is the womb that bore You, and the breasts which nursed You!” This was a spontaneous expression of admiration. She wanted to honor Jesus by honoring His mother, implying that Mary must be supremely blessed to have given birth to and nurtured such a Son. Her words echoed the cultural understanding that the greatness of a child reflects honor upon the mother.
Jesus did not deny the truth that Mary was indeed blessed. In Luke 1:28, the angel Gabriel greeted her by saying, “Rejoice, highly favored one, the Lord is with you; blessed are you among women!” And in Luke 1:42, Elizabeth, filled with the Holy Spirit, said, “Blessed are you among women, and blessed is the fruit of your womb!” Yet here, Jesus redirected the focus. He answered, “More than that, blessed are those who hear the word of God and keep it!”
This response emphasized that true blessedness is not found in physical connection to Him, even one as intimate as motherhood, but in spiritual obedience. The greater honor is not in being related to Christ by blood, but in being related to Him by faith. To hear the word of God and keep it is the highest privilege and the truest blessing.
This statement does not demean Mary, for she herself exemplified this very principle. In Luke 1:38, she submitted to God’s word, saying, “Behold the maidservant of the Lord! Let it be to me according to your word.” Mary was blessed not only because she bore Christ physically, but because she believed and obeyed God’s word. Jesus was therefore teaching that the blessing available to Mary is also available to all who respond to the word of God in faith and obedience.
The commentary of Trapp is fitting: “His disciples were more blessed in hearing Christ than his mother in bearing Him.” Spiritual intimacy with Christ surpasses even physical ties. The truly blessed are those who not only hear Scripture but put it into practice. As James 1:22 says, “But be doers of the word, and not hearers only, deceiving yourselves.”
Jesus Answers Those Who Seek for a Sign
Luke 11:29–32
“And while the crowds were thickly gathered together, He began to say, ‘This is an evil generation. It seeks a sign, and no sign will be given to it except the sign of Jonah the prophet. For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation. The queen of the South will rise up in the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here. The men of Nineveh will rise up in the judgment with this generation and condemn it, for they repented at the preaching of Jonah; and indeed a greater than Jonah is here.’”
As the crowds pressed upon Jesus, He exposed their spiritual condition with a sharp rebuke: “This is an evil generation. It seeks a sign.” The people had witnessed many demonstrations of His divine authority, from healings to the casting out of demons, yet they demanded more. Their desire for signs was not rooted in faith but in unbelief. They were not seeking confirmation of the truth; they were seeking entertainment, spectacle, or political deliverance from Roman oppression. Jesus had just pronounced a blessing upon those who hear and keep God’s word. The contrast is clear: true blessedness lies in obedience, not in chasing after miraculous signs.
History itself confirms the futility of depending on signs to produce faith. About fifteen years later, as William Barclay notes, a false messiah named Theudas promised to part the Jordan River. Crowds followed him in expectation of a miraculous sign, but he failed and the Romans crushed him. People often seek the wrong kinds of signs, desiring displays of power instead of submitting to the truth of God’s word. Even in Jesus’ ministry, countless signs had already been given, yet many refused to believe. It is easy to overestimate the power of miracles to change a skeptic’s heart, for signs cannot replace faith and obedience.
Jesus declared that “no sign will be given to it except the sign of Jonah the prophet.” Just as Jonah was swallowed by a great fish and came forth alive after three days, so the Son of Man would die, be buried, and rise again on the third day. Jonah’s deliverance was a foreshadowing, a prophetic picture of Christ’s resurrection. That resurrection would be the ultimate sign, not only to His generation but to all generations. As Jonah himself became a living sign to Nineveh, so Jesus would be the supreme sign to the world.
Jesus then pointed to examples from Israel’s history that condemned the unbelief of His hearers. He said, “The queen of the South will rise up in the judgment with the men of this generation and condemn them.” This referred to the Queen of Sheba, who traveled a vast distance to hear the wisdom of Solomon as recorded in 1 Kings 10. When she saw God’s work through Solomon, she praised the Lord without demanding further proof. By contrast, those standing before Jesus were witnesses of miracles far greater than Solomon’s wisdom, yet they refused to believe.
He continued, “The men of Nineveh will rise up in the judgment with this generation and condemn it, for they repented at the preaching of Jonah; and indeed a greater than Jonah is here.” The Ninevites, notorious for their wickedness, responded in humility to Jonah’s preaching, even though Jonah performed no miracles to authenticate his message. By contrast, Jesus preached for years among the Jews, performing countless miracles, and yet they resisted repentance. The comparison was a cutting indictment: Gentiles who had far less light responded better than God’s covenant people who had far greater revelation standing in front of them.
Jesus boldly declared that “a greater than Solomon is here” and “a greater than Jonah is here.” These statements were profound claims of authority. Solomon was revered as Israel’s wisest king, yet Christ is the very wisdom of God (1 Corinthians 1:24). Jonah was a prophet whose message led to revival, but Christ is the greater Prophet whose message brings eternal life. To reject Him is to reject the fullest revelation of God Himself. With greater light comes greater accountability.
Adam Clarke summarized the contrast well: “Christ, who preached to the Jews, was infinitely greater than Jonah, in His nature, person, and mission. Jonah preached repentance in Nineveh only forty days, and Christ preached among the Jews for several years. Jonah wrought no miracles to authorize his preaching; but Christ wrought miracles every day, in every place where He went, and of every kind. Notwithstanding all this, the people of Judea did not repent, though the people of Nineveh did.”
Thus, Jesus showed that the unbelief of His generation was without excuse. They had demanded a sign, yet they had before them not only the greatest signs but the greatest Person. To spurn Him was to bring upon themselves judgment more severe than that which fell upon Nineveh.
Jesus Warns about Inner Darkness
Luke 11:33–36
“No one, when he has lit a lamp, puts it in a secret place or under a basket, but on a lampstand, that those who come in may see the light. The lamp of the body is the eye. Therefore, when your eye is good, your whole body also is full of light. But when your eye is bad, your body also is full of darkness. Therefore take heed that the light which is in you is not darkness. If then your whole body is full of light, having no part dark, the whole body will be full of light, as when the bright shining of a lamp gives you light.”
Jesus began with a familiar illustration: “No one, when he has lit a lamp, puts it in a secret place or under a basket, but on a lampstand.” A lamp is meant to shine openly so that all who enter may see. Light is not for concealment but for illumination. In the same way, the word and works of Jesus were meant to shine before all. Yet the tragedy was that many in His generation, especially the religious leaders, refused to receive the light. Some accused Him of working by Satan’s power, others demanded additional signs, while still others simply ignored the light that was right before them. Jesus’ answer to all was simply to keep shining, for as Spurgeon remarked, “Our Lord’s constant answer was, to go shining on. He was meant to be observed; even as a lamp is intended to be seen.”
He continued with the statement, “The lamp of the body is the eye. Therefore, when your eye is good, your whole body also is full of light. But when your eye is bad, your body also is full of darkness.” Just as the physical eye determines how the body perceives light, so the spiritual eye—the moral and inner condition of the heart—determines how a person perceives Christ. If the eye is healthy, able to receive and process light, the whole life is illuminated. But if the eye is diseased or blind, then no amount of light outside can help. One must be spiritually blind to attribute the miracles of Jesus to Satan, to ignore His works when they are performed in plain sight, or to live in the hypocrisy of rejecting His message while pretending devotion to God.
There are two possible reasons a person walks in darkness. First, there may be no external light source. But more commonly, as Jesus implied, the problem lies within—the inability to perceive light. That is why He warned, “Therefore take heed that the light which is in you is not darkness.” The danger is not only in lacking light, but in thinking we have it when in reality we are deceived by inner darkness. Spurgeon captured this warning well: “Do you wonder that our Lord seemed to hold up His hands in astonishment as He said, ‘If the light that is in thee be darkness, how great is that darkness!’ If that which should lead misleads, how misled you will be! If your better part turns out to be evil, how evil must you be!”
Morrison added that vision itself is shaped by character: “We see by life and character, by all that we have made ourselves, by every secret sin that we have cherished, by every battle we have fought and won.” In other words, our moral choices affect our ability to perceive truth. Sin clouds the eye and blinds the heart, while obedience to Christ clarifies the inner vision.
Finally, Jesus offered a promise: “If then your whole body is full of light, having no part dark, the whole body will be full of light, as when the bright shining of a lamp gives you light.” A life receptive to God’s word and responsive to Christ’s works will not be marked by hypocrisy or blindness but by clarity, joy, and spiritual illumination. Such a person is like a house fully lit by a lamp—no corner remains in darkness. Morrison reflected beautifully on Jesus’ vision: “He saw the kingdom in a mustard seed, and the adoring woman in a harlot. He saw the solid rock in Simon, and the lover in the son of thunder. He saw in a child the citizen of heaven, in a bit of bread His broken body, in a cup of common wine His sacred blood. Never was a vision such as this, because never was there a nature such as this.”
The warning is plain: hypocrisy and inner corruption produce blindness, while faith and obedience produce light. Those who hear and keep the word of God will walk in that light, while those who refuse remain in great darkness.
Jesus Rebukes the Pharisees for Focusing on External Matters
Luke 11:37–41
“And as He spoke, a certain Pharisee asked Him to dine with him. So He went in and sat down to eat. When the Pharisee saw it, he marveled that He had not first washed before dinner. Then the Lord said to him, ‘Now you Pharisees make the outside of the cup and dish clean, but your inward part is full of greed and wickedness. Foolish ones! Did not He who made the outside make the inside also? But rather give alms of such things as you have; then indeed all things are clean to you.’”
Jesus, despite increasing hostility from the Pharisees, accepted an invitation to dine at the home of one of them. His willingness to enter the house of a Pharisee shows that He bore no hatred toward them, even though they opposed Him. He came not only to confront their hypocrisy but to offer them truth. Yet His words at this meal were so direct and convicting that it is likely the Pharisee later regretted extending the invitation.
When Jesus sat down to eat, the Pharisee marveled that He had not performed the ceremonial washing before the meal. This was not about hygiene but about strict religious tradition. The Pharisees had developed elaborate rituals surrounding washing, which were regarded as almost equal to the Law itself. As John Trapp noted, “This the Pharisees deemed as great a sin as to commit fornication.” Barclay describes the process in detail: water, kept in stone vessels to avoid ceremonial defilement, was poured over the hands—first from the fingers to the wrist, then from the wrist to the fingers—followed by rubbing each fist into the opposite palm. A particularly scrupulous Jew would repeat this ritual between every course of a meal. The rabbis treated the neglect of this ritual as a grave sin, even excommunicating those who failed to comply. One rabbi, imprisoned by the Romans, nearly died of thirst because he used his water ration for ritual washing instead of drinking, and he was celebrated as a hero for it.
Jesus refused to observe such traditions because they were man-made rituals that obscured the true meaning of purity. He exposed the Pharisees’ hypocrisy with a vivid image: “Now you Pharisees make the outside of the cup and dish clean, but your inward part is full of greed and wickedness.” They were meticulous about external appearances but neglected the inner life where true godliness must reside. Outwardly, they appeared pious and righteous, but inwardly they were corrupt, filled with greed, pride, and hypocrisy. This disconnect revealed their spiritual blindness.
Jesus rebuked them sharply: “Foolish ones! Did not He who made the outside make the inside also?” The God who created the body also created the heart. To care for the outward appearance while neglecting the inner man was not only foolish but offensive to the God who looks on the heart. As 1 Samuel 16:7 reminds us, “For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart.”
He then gave them a corrective: “But rather give alms of such things as you have; then indeed all things are clean to you.” The point was not that ritual washings made one clean, but that genuine acts of mercy and love, flowing from a pure heart, demonstrated true holiness. Outward ritual without inward transformation is empty, but when the heart is cleansed, outward acts of love and generosity spring forth as evidence of God’s work within.
Thus, Jesus made it clear that external religion without internal reality is worthless. True cleanness begins with the heart, not the hands. Only when the inside is made clean by God can outward actions be acceptable to Him.
Woes to the Scribes and Pharisees
Luke 11:42–44
“But woe to you Pharisees! For you tithe mint and rue and all manner of herbs, and pass by justice and the love of God. These you ought to have done, without leaving the others undone. Woe to you Pharisees! For you love the best seats in the synagogues and greetings in the marketplaces. Woe to you, scribes and Pharisees, hypocrites! For you are like graves which are not seen, and the men who walk over them are not aware of them.”
When Jesus declared “woe” upon the Pharisees, He was not speaking in irritation but in the solemn tone of divine judgment, echoing the language of the Old Testament prophets. Isaiah, Habakkuk, and others had pronounced similar woes upon Israel’s leaders when they pursued outward forms of religion while forsaking righteousness. Jesus stood in that same prophetic tradition, exposing hypocrisy and warning of judgment.
The first woe exposed their misplaced priorities: “For you tithe mint and rue and all manner of herbs, and pass by justice and the love of God.” The Pharisees were meticulous about giving a tenth of even the smallest herbs from their gardens, carefully counting leaves and seeds to demonstrate precision in obedience. Yet they neglected the weightier matters of God’s law—justice, mercy, and love for Him. Their legalism soothed their consciences while blinding them to their failure in the greater commandments. It was possible, and indeed common, to obsess over trivial matters while neglecting what truly mattered to God. Jesus compared this kind of religion to a soldier who excelled in drill and ceremony but failed miserably in battle. Outward rituals and meticulous observance of minor rules did not prove genuine righteousness.
Jesus added, “These you ought to have done, without leaving the others undone.” Their tithing was not wrong in itself, but it became hypocritical when it was used as a substitute for justice and love. God desires both faithfulness in the small things and obedience in the great matters of the heart. Outward offerings cannot replace inward devotion.
The second woe addressed their pride: “Woe to you Pharisees! For you love the best seats in the synagogues and greetings in the marketplaces.” In the synagogues, the best seats were up front, facing the congregation, reserved for leaders and prominent men. The Pharisees longed for these places of honor, not for the glory of God but for the admiration of men. Likewise, they sought the greetings of respect in the marketplace, relishing recognition and celebrity. Jesus condemned this spirit of self-exaltation. Spiritual leadership is not about being seen by others but about humility before God. As Matthew 23:12 records, Jesus declared, “And whoever exalts himself will be humbled, and he who humbles himself will be exalted.”
The third woe cut even deeper: “Woe to you, scribes and Pharisees, hypocrites! For you are like graves which are not seen, and the men who walk over them are not aware of them.” In the Jewish law, walking over a grave made a person ceremonially unclean for seven days, as Numbers 19:16 says: “Whoever in the open field touches one who is slain by a sword, or who has died, or a bone of a man, or a grave, shall be unclean seven days.” Because of this, graves were usually whitewashed so they could be easily identified and avoided. But Jesus compared the Pharisees to unmarked graves—outwardly they appeared righteous, but inwardly they spread defilement. Those who encountered them were contaminated spiritually without even realizing it. Their hypocrisy not only corrupted themselves but also defiled those around them.
In these woes, Jesus revealed the emptiness of external religion, the vanity of prideful ambition, and the deadly contagion of hypocrisy. True righteousness cannot be measured by ceremonies, positions of honor, or outward appearances. It is measured by love for God, justice toward others, humility of heart, and purity within.
Jesus Rebukes the Lawyers for Their Oppressive Religious System
Luke 11:45–46
“Then one of the lawyers answered and said to Him, ‘Teacher, by saying these things You reproach us also.’ And He said, ‘Woe to you also, lawyers! For you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers.’”
As Jesus rebuked the Pharisees, one of the lawyers interjected, “Teacher, by saying these things You reproach us also.” The lawyers were experts in interpreting and applying the Law of Moses, functioning as religious scholars and authorities. This man realized that Jesus’ words condemned their practices as well. He might have hoped to draw sympathy or a softer response from Jesus by pointing out the offense, but instead he brought further judgment upon himself and his group. He would have done better to remain silent, for by highlighting their guilt, he invited a direct rebuke.
Jesus declared, “Woe to you also, lawyers! For you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers.” The charge was severe: they had transformed God’s law, which was meant to be a blessing, into an unbearable system of regulations. Their endless interpretations and expansions of the law placed crushing demands upon ordinary people. Instead of shepherding God’s flock with compassion, they oppressed them with legalism.
The examples of rabbinic traditions illustrate the absurdity of their rulings. They taught that on the Sabbath a man could not carry an object in his right or left hand, across his chest, or on his shoulder. Yet he could carry something with the back of his hand, with his foot, his elbow, in his ear, in his hair, in the hem of his shirt, or in his sandal. They forbade tying knots on the Sabbath, except that a woman could tie a knot in her girdle. Therefore, if water had to be drawn from a well, a rope could not be tied to the bucket—but a woman’s girdle could be tied to it, and the bucket raised. Even more extreme, they took the sanitation laws of Deuteronomy 23:12–14, which applied to the Israelite military camp, and applied them to the city of Jerusalem, calling it the “camp of the Lord.” Combined with Sabbath travel restrictions, this interpretation effectively prohibited going to the bathroom on the Sabbath.
These examples highlight how human tradition distorted the intent of God’s law. Instead of helping people draw near to God, they weighed them down with technicalities while offering loopholes for themselves. Jesus condemned this hypocrisy: they demanded heavy burdens from others but refused to lift a finger to help carry them.
This warning has enduring relevance. It is possible to misuse Scripture as a tool of control and oppression, enforcing rules on others while evading true obedience to God. Whenever man-made regulations are elevated above God’s word and love is neglected, the same spirit of legalism is at work. Jesus’ rebuke stands as a warning against empty religion that burdens others rather than setting them free.
The Religious Leaders Only Admired Dead Prophets
Luke 11:47–51
“Woe to you! For you build the tombs of the prophets, and your fathers killed them. In fact, you bear witness that you approve the deeds of your fathers; for they indeed killed them, and you build their tombs. Therefore the wisdom of God also said, ‘I will send them prophets and apostles, and some of them they will kill and persecute,’ that the blood of all the prophets which was shed from the foundation of the world may be required of this generation, from the blood of Abel to the blood of Zechariah who perished between the altar and the temple. Yes, I say to you, it shall be required of this generation.”
Jesus pronounced another woe upon the religious leaders, exposing their hypocrisy in how they treated the memory of God’s prophets. “For you build the tombs of the prophets, and your fathers killed them.” Outwardly, they appeared to honor the prophets of old, constructing monuments and tombs to commemorate them. Yet in reality, they were guilty of the same spirit of rejection and violence that had characterized their ancestors. By venerating dead prophets while rejecting the living ones, they demonstrated that they were the true spiritual descendants of those who murdered the prophets. Their actions revealed that they approved of their fathers’ deeds, for they continued the same rebellion by rejecting Jesus Himself and the messengers He sent.
This same attitude is often repeated in human pride. Many flatter themselves by thinking they would have trusted Jesus more faithfully than His disciples, or that they would have honored the prophets had they lived in earlier generations. Yet, like the Pharisees, they fail to recognize that rejecting God’s truth in their own time proves they share in the guilt of their predecessors. It is not enough to admire the faith of those long dead if we do not heed the word of God in our own day.
Jesus then prophesied of what was to come: “I will send them prophets and apostles, and some of them they will kill and persecute.” This was a direct prediction of the persecution that would befall His disciples after His resurrection. The same religious establishment that honored the dead prophets would persecute the living witnesses of Christ. From Stephen, the first Christian martyr (Acts 7), to James, Peter, Paul, and many others, the apostles and early believers would face intense opposition from the very leaders who claimed to uphold God’s law.
Jesus declared the terrible consequence: “That the blood of all the prophets which was shed from the foundation of the world may be required of this generation.” This statement revealed the depth of their accountability. By rejecting Christ and His apostles, the religious leaders of His generation brought upon themselves the culmination of centuries of guilt. They stood as representatives of all who had resisted God’s word throughout history, and their judgment would be greater because they had rejected the greatest revelation of all—the Son of God Himself. As G. Campbell Morgan observed, “No amount of argument can rob these words of their terrible import. They stand upon the page for evermore speaking to us of ‘the wrath of the Lamb.’”
Jesus specified the scope of this guilt: “From the blood of Abel to the blood of Zechariah who perished between the altar and the temple.” Abel, the first righteous man murdered, whose blood cried out from the ground (Genesis 4:10), represented the beginning. Zechariah, son of Jehoiada, slain in the temple courts as recorded in 2 Chronicles 24:20–22, represented the end, since 2 Chronicles is the final book in the Hebrew order of Scripture. Thus, Jesus encompassed the entire history of righteous martyrs in the Old Testament, declaring that the blood of all would be charged against His generation.
The force of His words was withering. He exposed the hypocrisy of honoring dead prophets while murdering living ones, and He announced the coming judgment upon that generation. Yet, even in His righteous indignation, His heart was grieved. As Morgan insightfully wrote, “One can almost feel the withering force of His strong and mighty indignation — indignation directed, not against the people, but against their false guides. And yet behind it all is His heart, and the ‘woes’ merge into a wail of agony, the cry of a mother over her lost child.”
The lesson is clear: admiring God’s servants of the past means nothing if we reject His word in the present. The greatest accountability belongs to those who have received the greatest light.
Their Most Terrible Crime — Keeping Others from God
Luke 11:52
“Woe to you lawyers! For you have taken away the key of knowledge. You did not enter in yourselves, and those who were entering in you hindered.”
Jesus saved His most piercing condemnation for last. The lawyers, who were supposed to be guides in the law of God, had instead become obstacles to truth. He declared, “Woe to you lawyers! For you have taken away the key of knowledge.” God’s word was given to open the way of life, but by layering it with traditions, loopholes, and man-made rules, they had obscured its true meaning. Instead of pointing people to the grace and mercy of God, they gave them lists of regulations, telling them salvation could be achieved through self-effort. In doing so, they robbed the people of true understanding and barred them from finding life in God’s word.
Jesus continued, “You did not enter in yourselves, and those who were entering in you hindered.” Not only had these religious experts failed to embrace the truth themselves, they actively prevented others from entering into it. Their influence was destructive, not only damning themselves but hindering those who might have responded to God’s word. This made their sin especially grievous. To reject God for oneself is tragic, but to turn others away from Him is far worse. As Pate explained, “The idea is that the scribes’ encrustation of the Word of God with the traditions of men keeps people from encountering the revelation of God.” By substituting human tradition for divine truth, they slammed shut the door of the kingdom in people’s faces.
This warning resounds through every age. Leaders who distort God’s word, replacing it with legalism, false teaching, or self-serving traditions, commit the same terrible crime. They take away the key of knowledge and hinder souls from finding salvation. Jesus’ words remind us of the weighty responsibility of those who teach, as James 3:1 warns: “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.”
The Reaction of Jesus’ Enemies
Luke 11:53–54
“And as He said these things to them, the scribes and the Pharisees began to assail Him vehemently, and to cross-examine Him about many things, lying in wait for Him, and seeking to catch Him in something He might say, that they might accuse Him.”
The response of the religious leaders was predictable. “The scribes and the Pharisees began to assail Him vehemently.” Rather than humbly receiving His correction, they hardened their hearts and lashed out in anger. Their pride was wounded, and their hypocrisy exposed, so they resorted to fierce words and hostile interrogation. Instead of repentance, there was rage. Instead of brokenness, there was bitterness. They began cross-examining Him like lawyers in a courtroom, hoping to trap Him in His words.
Luke adds that they were “lying in wait for Him, and seeking to catch Him in something He might say, that they might accuse Him.” Their intent was no longer to listen or to learn but to destroy Him. From this point forward, the hostility of the religious establishment only increased until it culminated in their plot to put Him to death.
Their reaction is consistent with the wisdom of Proverbs, which describes how fools respond to correction. Proverbs 9:8 says, “Do not correct a scoffer, lest he hate you; rebuke a wise man, and he will love you.” Proverbs 15:12 declares, “A scoffer does not love one who corrects him, nor will he go to the wise.” Proverbs 13:1 adds, “A wise son heeds his father’s instruction, but a scoffer does not listen to rebuke.” And Proverbs 15:32 warns, “He who disdains instruction despises his own soul, but he who heeds rebuke gets understanding.”
The religious leaders proved themselves to be scoffers and fools, for they hated correction, despised their own souls, and rejected wisdom. As Proverbs 12:1 bluntly states, “Whoever loves instruction loves knowledge, but he who hates correction is stupid.” Their stubbornness was not only foolish, it was deadly, for it set them against the very One who came to bring them life.
Thus the chapter closes with a stark contrast. Jesus, the Light of the world, had exposed their darkness and offered them truth, but they responded with hostility and hardened unbelief. Instead of entering the kingdom, they sought to silence the King.
