Lk 11:14 "And Jesus was casting out a demon from a man who was possessed, and it was mute" — a demon is called deaf or mute not formally but effectively, because it impedes the organs of man from the use of the senses of hearing and sight. Hence it is added: "And when the demon had been cast out, the mute man spoke." For when the cause is removed, the effect is removed. Therefore, when the demon causing the muteness had been expelled, the man recovered his former faculty of speech. "And the crowds marveled at so great a miracle, performed with such authority."
Moreover, Matthew recounts this sign more fully, where it reads: "Then there was brought to him — that is, to Christ — a man possessed by a demon, blind and mute, and he healed him so that he spoke and saw." Whereupon Jerome says: "Three signs were accomplished in the same man at once, because the one who was possessed was healed, and the same man, who was both blind and mute, recovered his sight and hearing."
Lk 11:15 "But some of them said" — these, according to Matthew, were Pharisees, filled with envy against Christ, because he surpassed them in holiness, reputation, eloquence, wisdom, and miracles, while they themselves were most desirous of human praise and glory. Many follow such people into madness even today, to whom the saying of Chrysostom applies: "Just as scarabs feed on dung, so do the envious feed on the misfortunes of others."
"By Beelzebub, the prince of demons, he casts out demons" — that is, by the power, work, or invocation of Beelzebub, the prince of demons, he expels demons from the possessed. As if to say: he does not do this by divine power, nor through any holiness of his life, but since he is most wicked, he has a pact and familiarity with the prince of demons, who commands the lower demons to depart at Jesus's bidding, so that through this men may be deceived into thinking Jesus is the Son of God. According to these most impious Pharisees, therefore, the obedience of the demons to their prince was simulated coercion. Now, just as it is told in the Books of Kings, Beelzebub was the god of Ekron, worshipped by the Ekronites as an idol; the Jews said that the prince of demons dwelt in that idol, and so they named the prince of demons after the name of that idol.
Lk 11:16 "And others, testing him" — wishing to test whether Christ would overcome demons by divine power — "sought a sign from heaven" — some great celestial miracle possible only to God — "from him", wanting him to perform or bring about such a miracle, just as at the invocation — or rather command — of Joshua, the sun and moon stood still in the sky motionless for the space of a whole day. In this way they might know with certainty that Jesus worked by divine power. Indeed, it was customary among Jews to seek signs, as is clear from the course of the Old and New Testaments; hence the Apostle says: "The Jews seek signs." And in John the Savior says: "Unless you see signs and wonders, you will not believe."
Lk 11:17 "But he, seeing" — that is, perceiving intellectually — "their thoughts, said to them" — According to Bede, he responded to them not regarding their words but their thoughts, so that even in this way they might be compelled to believe in the power of him who knows the secrets of hearts. But how is this, since the Evangelist had already said that some had said "By Beelzebub, the prince of demons", etc., and others had sought a sign from Jesus?
To this it may be answered that the Pharisees had discussed these words secretly and among themselves, and had decided to seek a sign. Hence Chrysostom says: "Because the Pharisees' suspicion was irrational, they did not dare to make it public for fear of the multitude." Moreover, to know the secrets of hearts, to perceive with certainty the thoughts of others, is proper to God alone for each individual; no man can do this unless God grants and reveals it. Concerning this, Gorran writes: "A man can know some thoughts of another — Plato is said to have composed a book on recognizing them — but to know each individual's thoughts belongs to God alone."
After this, Christ introduces the first argument by which he refutes the words of those who say "By Beelzebub", etc.:
"Every kingdom divided against itself" — that is, in which one part of the kingdom fights against another — "will be laid waste" — that is, it will be continually weakened and will quickly perish while internal strife and discord persist. For just as small things grow through concord, so the greatest things collapse through discord. According to Jerome: "Power united is stronger; dispersed, it is weaker." Hence it is written elsewhere: "Their heart is divided; now they shall perish." "And a house upon a house will fall" — that is, the inhabitants of one house will attack the inhabitants of another house, or they will mutually destroy each other's buildings, or when the inhabitants have been killed, the buildings will decay through age.
Lk 11:18 "But if Satan also is divided against himself" — if one of his demons fights and schemes against another, so that I drive out demons by the help of the prince of demons — "how will his kingdom stand?" — the kingdom of the prince of demons, who himself acts against his own kingdom by expelling from men the demons subject to him. As if to say: it will not last long — although it will in fact last until the end of the age, as long as the elect in this world are to be tested through it.
But if the Jews and Judaizing reprobates maintain that at Christ's voice the prince of demons expelled the demons not to dissipate his kingdom but to strengthen it — so that men, thinking Christ drives out demons by divine help, might be ensnared in greater errors by holding that Jesus is the Son of God — this is easily refuted, since everything that Christ taught in word and deed is supremely contrary to the devil. For to what does all of Christ's teaching tend, if not to the complete extirpation of self-love, to the most sincere integrity of divine charity, to heartfelt contempt of self, to most diligent veneration of God, to the deepest humility, to unshaken patience, to beneficence and love toward all, even enemies, to full trust in God, to the extirpation of idolatry, to continual, pure, and fervent cleaving of the mind to God? Through all these things it is most certain that the kingdom of the devil is supremely weakened and dissipated. Therefore Christ could have had no alliance with the prince of demons — and this is most certain to true and devout Christians, not only by faith but also by experience, and has been confirmed through innumerable miracles possible only to the omnipotent God, by which the utterly vain and sacrilegious fabrications of Porphyry devised against the Christian faith are thoroughly destroyed.
Then Christ introduces another argument to the same effect:
Lk 11:19 "But if I by Beelzebub cast out demons" — as has been explained — "by whom do your sons" — that is, the Apostles and my other disciples born of your lineage — "or your sons" — that is, your own exorcists — "cast out demons?" — by what power do they expel demons from the possessed? It has been written above about how the Apostles and disciples of Christ cast out demons. Moreover, among the Jews there were certain exorcists who expelled demons through exorcisms or adjurations composed by Solomon. "Therefore they themselves — your sons — will be your judges" — because you ascribe the expulsions of demons accomplished by them to God, but those accomplished by me you ascribe to the prince of demons. Hence these sons of yours will be your judges on the day of judgment, not by judicial power but by comparison, according to Jerome. For by comparison these most perverse Pharisees will appear more deserving of condemnation, because those sons attribute the expulsion of demons to God, while these attribute it to the devil. Moreover, if by "sons" we understand the Apostles, it is established that they will judge unbelieving Jews on the day of judgment with assessorial dignity, just as Christ foretold to them: "You who have followed me will sit upon thrones judging the twelve tribes of Israel."
Lk 11:20 "But if by the finger of God I cast out demons" — it is clear that by "finger of God" here we understand the Holy Spirit, so that the meaning is: if by the finger of God — that is, by the power and operation of the Holy Spirit — I cast out demons — "then the kingdom of God has come upon you" — that is, the kingdom of heaven, or eternal blessedness, is opened to you through me, while I conquer and weaken the kingdom of the devil. Indeed, in Matthew it reads: "If by the Spirit of God" — I cast out demons, "the kingdom of God has come upon you" — I prepare for you an entrance into the kingdom. For the expulsion of one contrary is the introduction of the other. Hence in the canonical letter of John it is written: "For this the Son of God appeared, that he might destroy the works of the devil."
Or: "the kingdom of God has come upon you" — that is, the reigning power and dominion of the Creator, who through me as man and through my humanity works the expulsion of demons among you, so that I am the Christ promised to you in the Law and the Prophets, as one who would reign among you — of whom Jeremiah foretold: "A king shall reign and he shall be wise" — and of whom the Angel also said to the glorious Virgin concerning Christ: "He shall reign over the house of Jacob forever, and of his kingdom there shall be no end."
Therefore the Holy Spirit is called the finger of God — of the Father and the Son — who, just as they are one true God and one Creator of all things, are also one principle and one Spirator of the Holy Spirit. The Holy Spirit is called the finger of God: first, because just as through a finger people point out things, so through the Holy Spirit divine things are shown to men, according to what Christ says: "When the Spirit of truth comes, he will teach you all truth." Second, because just as through a finger one touches a thing or tastes how it savors, so through the Holy Spirit man experiences divine sweetness. Third, because just as through the finger man chiefly carries out his works, so through the gifts of the Holy Spirit every elect man performs works meritorious of eternal life.
Augustine, in his book on the Questions of the Gospels, writes that the Holy Spirit is called the finger of God on account of the distribution of gifts which is rendered through him. For, as he says, the Apostle writes: "Through the Spirit is given the word of wisdom, to another the grace of healings, to another the working of miracles," etc. And a little later the Apostle adds: "All these things one and the same Spirit works, dividing to each one individually as he wills." In no members of our body does division appear more clearly than in our fingers. Just as the Son of God is called the hand and arm of the Father because the Father works all things through the Son, so the Holy Spirit is called the finger of God because through him truth is revealed.
Finally, the Son of God here affirms that he is less than the Holy Spirit with respect to his humanity, since his humanity works miracles by the power of the Holy Spirit — by which the falsity of the impious Arians is refuted, who said the Holy Spirit was a pure creature, a servant of the Son and created by the Son, while at the same time they attributed to Christ no true rational soul but only the Word and flesh — from which position it would follow that Christ had received no power from the Holy Spirit.
Next the Savior proves by another argument that he is opposed to the devil, not in league with him:
Lk 11:21 "When the strong man armed" etc. — This similitude or parable, taken superficially at the literal level, is very plain; but it must be expounded mystically. The meaning is: "When the strong man armed" — that is, the devil, strong with natural strength, because just as he is of sublime nature so also of great power, for which reason it says in Job: "There is no power upon earth that can be compared to him" — he is also said to be armed with manifold cunning, long experience, natural industry, and knowledge. For natural gifts remained in the demons, according to Dionysius in the fourth chapter of the Divine Names, along with manifold wickedness and the evil spirits serving under him — "guards his court" — that is, the assembly of the wicked, or the world lying in evil, lest men repent, convert, and be saved. For before the coming of Christ the devil so kept wicked men that they would not be snatched away from him, since then idolatry and other vices prevailed in almost the whole world. "In peace are the things he possesses" — that is, he possesses such people according to his own will. For, as the Apostle says, they are held captive by him at his will, and those who are so subject to the devil have a carnal and false peace with him, and unhappily and damnably agree with the demon — a peace that Christ came to destroy, as he said: "I have not come to bring peace on earth." True peace is the tranquility of the mind in God and concord in good things; false peace is concord in evil things, such as when the spirit or reason yields to carnal desires — of which peace the Psalmist says: "For I was envious of the iniquitous, seeing the peace of sinners." And Isaiah testifies concerning true spiritual peace: "There is no peace for the wicked."
Lk 11:22 "But if one stronger than he" — that is, Christ, who is more powerful than the devil — for Christ according to his divine nature is infinitely more powerful than the devil and the whole universe; and according to his humanity also he was and is stronger than the devil through the power created and supernaturally given to his humanity — "coming upon him" — for Christ came from above, according to that of John: "He who comes from heaven is above all" — "overcomes him" — for Christ overcame the devil in all things: in temptation, by vigorously repelling it; in his passion, by most patiently enduring it; in his descent to the underworld, by despoiling hell. Hence of Christ the Psalmist said: "Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle." And of him it is also written in the Apocalypse: "Behold, the lion of the tribe of Judah has overcome." "He takes away all his armor" — that is, he will restrain, expose, and cause his wiles, deceptions, and machinations of temptation full of fraudulence by which he deceives, to be overcome by the elect, just as he said above to his disciples: "Behold, I have given you power to tread upon serpents and scorpions and over all the power of the enemy." "In which he trusted" — for the devil trusted in his aforementioned cunning, which many men follow — namely, dissemblers and schemers — who provoke the wrath of God, of whom Isaiah says: "We have made lies our hope and under falsehood have we hidden ourselves." Of whom it is further said: "They trust in vanity and speak emptiness." "And he will distribute his spoils" — the spoils of the devil are the sinners whom he deceived through temptation and drew away from the Creator and subjected to his dominion. These Christ redeemed through his grace and took away from the demons, and distributed them: some to the guardianship of angels, some he assigned to ecclesiastical offices. For "ascending on high he led captivity captive; he gave gifts to men" — some indeed as Apostles, others as Evangelists, others as prophets, yet others as teachers or pastors. Finally, the nations of the world held captive by the demon Christ distributed to the Apostles to be converted, saying: "Going into the whole world, preach the gospel to every creature" — and in his passion he foretold: "Now the prince of this world shall be cast out." Also in Isaiah it was foretold concerning Christ, by his name: "Hasten the spoils, make haste to the prey."
Lk 11:23 "He who is not with me" — who does not agree or cooperate with me — "is against me" — is contrary and does works contrary to my works. "And he who does not gather with me" — that is, who does not lead men back to God the Creator and unite them, as he is able and obliged — by praying, teaching, or living exemplarily — "scatters" — turns them away from God and entangles himself and others as much as lies in him in errors.
Through this he suggests that he has no communion or agreement with the devil, since he is humble and gathering those scattered through vices and errors, leading them back to the unity of faith, hope, and charity, and to the unanimous worship of God. But the devil, proud and malicious, always strives to turn men away from this unity and to scatter them from the worship of the true God through idolatries and other dispersing sins. Hence the Apostle says: "What concord has Christ with Belial, or what fellowship has light with darkness?" And in John it is read: "Jesus was about to die that he might gather into one the children of God who had been dispersed."
Then the Savior shows that the Jewish people who do not believe in him are inhabited by demons:
Lk 11:24 "When the unclean spirit has gone out of a man" etc. — In Matthew, where these words are written, it is read that Christ immediately added: "So shall it be with this most wicked generation" — by which it is established that this is said principally of the Jewish people, so that by the name of "man" that people is signified, just as frequently in the Old Testament the whole of that people is spoken of as if of one man. Therefore: "When the unclean spirit" — the devil, who is called a spirit by reason of his simple nature, and is called unclean on account of the abundance of his guilt — "has gone out of a man" — from the Jewish people he was expelled when the Law was given to them by God through Moses on Mount Sinai — "he walks through waterless places" — through the hearts and assemblies of the Gentiles, lacking the water of salvific wisdom, he wanders about — "seeking rest" — a dwelling place among them, to deceive them, as Peter says: "Your adversary the devil, like a roaring lion, goes about seeking whom he may devour" — "and does not find it" — that is, among the Gentiles he does not find a fixed and permanent dwelling place, because they were converted through Christ's Apostles.
Lk 11:24 cont. Lk 11:25-26 Then he says: "I will return to my house from which I came out" — to the synagogue or Jewish people, from which I went out at that time when they served God worthily; but when they refused to receive Christ, the demon entered that people again. "And when he comes" — the devil, to the synagogue — "he finds it swept with brooms" — that is, outwardly superficially adorned with certain ceremonial rites and the traditions of the Pharisees, having an appearance of sanctity — all of which, at the time of the evangelical law, were turned into the source of hypocrisy, which is why Christ in the Gospel repeatedly rebukes the scribes and Pharisees. "And then the devil goes" — seeing that entry is open to him among the Jews — "and takes with him seven other spirits" — in multitude and abundance of temptation and vice. The number seven signifies universality, just as Christ is said to have cast out seven demons from Mary Magdalene — meaning all sins. "And entering they dwell there" — and indeed we see that the hearts of unbelieving Jews have been unceasingly inhabited by demons, because, as the Apostle says: "The wrath of God has come upon them to the end." Of them John testifies in the Apocalypse: "They say they are Jews and are not, but are a synagogue of Satan." "And the last state of that man becomes worse than the first" — for just as this captivity of the Jews is, as it were, incomparably greater than any captivity they suffered under the Law, so now their sins are more grievous, and on account of more enormous transgressions they suffer these hardships — namely because of the persecution and killing of Christ, and because to the present day they daily blaspheme Christ, according to Jerome.
Moreover, this is explained morally of any man who relapses — from whose time of baptism or penance the demon has been expelled. Then he goes through waterless places — hearts dried up from the flow of concupiscence and parched through abstinence — attempting to tempt and striving to overcome them; in these he does not find a place while he is vigorously resisted. He then returns to his former dwelling, which if he finds not truly purified within but only adorned outwardly, and not with true sanctity but vainly desiring the appearance of virtues, then he goes and takes seven spirits more wicked than himself according to the sevenfold sense. And entering, they dwell in the one who has relapsed, so that his later sins are worse than his former vices. For repeated wounds are more dangerous both in body and in soul.
Lk 11:27 "Now it came to pass that while he was saying these things" — that is, while Christ was rebuking his adversaries so wisely, readily, clearly, and forcefully — "a certain woman from the crowd" — some say this woman was a servant of Saint Martha, who was moved to admiration by the wisdom and constancy of Christ's speech — "lifting up" — that is, devoutly and freely raising — "her voice said to him: 'Blessed is the womb that bore you and the breasts that nursed you!'" — so great is your dignity, holiness, and perfection, O Christ, that I cannot sufficiently commend you, but I rightly call blessed her who merited to bear you, whose members I declare blessed, sanctified by contact with you and by the service rendered to you. For who could worthily praise the most sacred and inviolate and most chaste womb of that Virgin, in which the only-begotten Son of God, God of immense majesty, was incarnate, became man, dwelt for so many months, grew, and was nourished — at whose breasts, after his birth, he suckled? Is not that admirable and most excellent Virgin to be believed inestimably dignified and deified through the union, communion, contact, and service of this Son? For to be the mother of Christ is a unique and singular gift. Christ's universal prerogative is one to which all of us are able to attain:
Lk 11:28 "But he said: 'Rather' — yes, indeed it is so, and not only that alone is so, 'blessed are those who hear the word of God and keep it'" — those who attend to the word of God with the ear of the mind, or also hear it willingly in a bodily sense, so that they may know and fulfill it, retaining it in memory and devoting it to action — "these are blessed" already in hope, and finally will be blessed in reality, receiving in their homeland eternal happiness, provided that they persevere laudably to the end. Hence Christ says in John: "He who is of God hears the words of God." Indeed, the word of God is the life and food of the soul, for "man does not live by bread alone but by every word that proceeds from the mouth of God." Thus Christ in these words preferred spiritual conception to bodily conception, so that not even to the glorious Virgin would it profit for salvation to be carnally the mother of the Son of God, unless she were also truly devout and had spiritually conceived Christ in her mind. Therefore, according to Augustine, it was more blessed to have conceived Christ by faith, or in mind, than in the womb. Hence we too should not presume concerning the holiness of however close a relative that it profits us, unless we take care to follow their virtues.
CONTINUE
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