Catena Aurea by St. Thomas Aguinas
11:14–16
14. And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
15. But some of them said, He casteth out devils through Beelzebub the chief of the devils.
16. And others, tempting him, sought of him a sign from heaven.
GLOSS. (non occ.) The Lord had promised that the Holy Spirit should be given to those that asked for it; the blessed effects whereof He indeed clearly shews in the following miracle. Hence it follows, And Jesus was casting out a devil, and it was dumb.
THEOPHYLACT. Now he is called κωφὸς, as commonly meaning one who does not speak. It is also used for one who does not hear, but more properly who neither hears nor speaks. But he who has not heard from his birth necessarily cannot speak. For we speak those things which we are taught to speak by hearing. If however one has lost his hearing from a disease that has come upon him, there is nothing to hinder him from speaking. But He who was brought before the Lord was both dumb in speech, and deaf in hearing.
TITUS BOSTRENSIS. (in Matt.) Now He calls the devil deaf or dumb, as being the cause of this calamity, that the Divine word should not be heard. For the devil, by taking away the quickness of human feeling, blunts the hearing of our soul. Christ therefore comes that He might cast out the devil, and that we might hear the word of truth. For He healed one that He might create a universal foretaste of man’s salvation. Hence it follows, And when he had cast out the devil, the dumb spake.
BEDE. But that demoniac is related by Matthew to have been not only dumb, but blind. Three miracles then were performed at the same time on one man. The blind see, the dumb speaks, and he that was possessed by a devil is set free. The like is daily accomplished in the conversion of believers, so that the devil being first cast out, they see the light, and then those mouths which were before silent are loosened to speak the praises of God.
CYRIL OF ALEXANDRIA. Now when the miracle was performed, the multitude extolled Him with loud praises, and the glory which was due to God. As it follows, And the people wondered.
BEDE. But since the multitudes who were thought ignorant always marvelled at our Lord’s actions, the Scribes and Pharisees took pains to deny them, or to pervert them by an artful interpretation, as though they were not the work of a Divine power, but of an unclean spirit. Hence it follows, But some of them said, He casteth out devils through Beelzebub the prince of the devils. Beelzebub was the God Accaron. For Beel is indeed Baal himself. But Zebub means a fly. Now he is called Beelzebub as the man of flies, from whose most foul practices the chief of the devils was so named.
CYRIL OF ALEXANDRIA. But others by similar darts of envy sought of him a sign from heaven. As it follows, And others, tempting him, sought of him a sign from heaven. As if they said, “Although thou hast cast out a devil from the man, this is no proof however of Divine power. For we have not yet seen any thing like to the miracles of former times. Moses led the people through the midst of the sea, (Exod. 14) and Joshua his successor stayed the sun in Gibeon. (Josh. 10:13.) But thou hast shewn us none of these things.” For to seek signs from heaven shewed that the speaker was at that time influenced by some feeling of this kind towards Christ.
11:17–20
17. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.
18. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.
19. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.
20. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
CHRYSOSTOM. (Hom. 41. in Matt.) The suspicion of the Pharisees being utterly without reason, they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But he, knowing their thoughts, said unto them, Every kingdom divided against itself will be brought to desolation.
BEDE. He answered not their words but their thoughts, that so at least they might be compelled to believe in His power, who saw into the secrets of the heart.
CHRYSOSTOM. (ubi sup.) He did not answer them from the Scriptures, since they gave no heed to them, explaining them away falsely; but he answers them from things of every day occurrence. For a house and a city if it be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony of the inhabitants maintains houses and kingdoms. If then, says He, I cast out devils by means of a devil, there is dissension among them, and their power perishes. Hence He adds, But if Satan be divided against himself, how shall he stand? For Satan resists not himself, nor hurts his soldiers, but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet.
AMBROSE. Herein also He shews His own kingdom to be undivided and everlasting. Those then who possess no hope in Christ, but think that He casts out devils through the chief of the devils, their kingdom, He says, is not everlasting. This also has reference to the Jewish people. For how can the kingdom of the Jews be everlasting, when by the people of the law Jesus is denied, who is promised by the law? Thus in part does the faith of the Jewish people impugn itself; the glory of the wicked is divided, by division is destroyed. And therefore the kingdom of the Church shall remain for ever, because its faith is undivided in one body.
BEDE. The kingdom also of the Father, Son, and Holy Spirit, is not divided, because it is sealed with an eternal stability. Let then the Arians cease to say that the Son is inferior to the Father, but the Holy Spirit inferior to the Son, since whose kingdom is one, their power is one also.
CHRYSOSTOM. (Hom. 23. in Matt) This then is the first answer; the second which relates to His disciples He gives as follows, And if I by Beelzebub cast out devils, by whom do your sons cast them out? He says not, “My disciples,” but your sons, wishing to soothe their wrath.
CYRIL OF ALEXANDRIA. For the disciples of Christ were Jews, and sprung from Jews according to the flesh, and they had obtained from Christ power over unclean spirits, and delivered those who were oppressed by them in Christ’s name. Seeing then that your sons subdue Satan in My name, is it not very madness to say that I have My power from Beelzebub? Ye are then condemned by the faith of your children. Hence He adds, Therefore shall they be your judges.
CHRYSOSTOM. (ut sup.) For since they who come forth from you are obedient unto Me, it is plain that they will condemn those who do the contrary.
BEDE. Or else, By the sons of the Jews He means the exorcists of that nation, who cast out devils by the invocation of God. As if He says, If the casting out of devils by your sons is ascribed to God, not to devils, why in My case has not the same work the same cause? Therefore shall they be your judges, not in authority to exercise judgment, but in act, since they assign to God the casting out of devils, you to Beelzebub, the chief of the devils.
CYRIL OF ALEXANDRIA. Since then what you say bears upon it the mark of calumny, it is plain that by the Spirit of God I cast out devils. Hence He adds, But if I by the finger of God cast out devils, no doubt the kingdom of God is come upon you.
AUGUSTINE. (de cons. Ev. l. ii. c. 38.) That Luke speaks of the finger of God, where Matthew has said, the Spirit, does not take away from their agreement in sense, but it rather teaches us a lesson, that we may know what meaning to give to the finger of God, whenever we read it in the Scriptures.
AUGUSTINE. (de Quæst. Ev. l. ii. qu. 17.) Now the Holy Spirit is called the finger of God, because of the distribution of gifts which are given through Him, to every one his own gift, whether he be of men or angels. For in none of our members is division more apparent than in our fingers.
CYRIL OF ALEXANDRIA. Or the Holy Spirit is called the finger of God for this reason. The Son was said to be the hand and arm of the Father, (Ps. 98:1.) for the Father worketh all things by Him. As then the finger is not separate from the hand, but by nature a part of it; so the Holy Spirit is consubstantially united to the Son, and through Him the Son does all things.
AMBROSE. Nor would you think in the compacting together of our limbs any division of power to be made, for there can be no division in an undivided thing. And therefore the appellation of finger must be referred to the form of unity, not to the distinction of power.
ATHANASIUS. (Orat. 2. con. Arian.) But at this time our Lord does not hesitate because of His humanity to speak of Himself as inferior to the Holy Spirit, saying, that He cast out devils by Him, as though the human nature was not sufficient for the casting out of devils without the power of the Holy Spirit.
CYRIL OF ALEXANDRIA. And therefore it is justly said, The kingdom of God is come upon you, that is, “If I as a man cast out devils by the Spirit of God, human nature is enriched through Me, and the kingdom of God is come.”
CHRYSOSTOM. (Hom. 41. ut sup.) But it is said, upon you, that He might draw them to Him; as if He said, If prosperity comes to you, why do you despise your good things?
AMBROSE. At the same time He shews that it is a regal power which the Holy Spirit possesses, in whom is the kingdom of God, and that we in whom the Spirit dwells are a royal house.
TITUS BOSTRENSIS. (in Matt.) Or He says, The kingdom of God is come upon you, signifying, “is come against you, not for you.” For dreadful is the second coming of Christ to faithless Christians.
11:21–23
21. When a strong man armed keepeth his palace, his goods are in peace:
22. But when a stronger than he shall come upon him and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
23. He that is not with me is against me: and he that gathereth not with me scattereth.
CYRIL OF ALEXANDRIA. As it was necessary for many reasons to refute the cavils of His opponents, our Lord now makes use of a very plain example, by which He proves to those who will consider it that He overcomes the power of the world, by a power inherent in Himself, saying, When a strong man armed keepeth his palace.
CHRYSOSTOM. (Hom. 41. in Matt.) He calls the devil a strong man, not because he is naturally so, but referring to his ancient dominion, of which our weakness was the cause.
CYRIL OF ALEXANDRIA. For he used before the coming of the Saviour to seize with great violence upon the flocks of another, that is, God, and carry them as it were to his own fold.
THEOPHYLACT. The Devil’s arms are all kinds of sins, trusting in which he prevailed against men.
BEDE. But the world he calls his palace, which lieth in wickedness, (1 John 5:19.) wherein up to our Saviour’s coming he enjoyed supreme power, because he rested in the hearts of unbelievers without any opposition. But with a stronger and mightier power Christ has conquered, and by delivering all men has cast him out. Hence it is added, But if a stronger than he shall come upon him, and overcome, &c.
CYRIL OF ALEXANDRIA. For as soon as the Word of the Most High God, the Giver of all strength, and the Lord of Hosts, was made man, He attacked him, and took away his arms.
BEDE. His arms then are the craft and the wiles of spiritual wickedness, but his spoils are the men themselves, who have been deceived by him.
CYRIL OF ALEXANDRIA. For the Jews who had been a long time entrapped by him into ignorance of God and sin, have been called out by the holy Apostles to the knowledge of the truth, and presented to God the Father, through faith in the Son.
BASIL. Christ also divides the spoil, shewing the faithful watch which angels keep over the salvation of men.
BEDE. As conqueror too Christ divides the spoils, which is a sign of triumph, for leading captivity captive He gave gifts to men, ordaining some Apostles, some Evangelists, some Prophets, and some Pastors and Teachers. (Ephes. 4:8, 11.)
CHRYSOSTOM. (ubi sup.) Next we have the fourth answer, where it is added, He who is not with me is against me; as if He says, I wish to present men to God, but Satan the contrary. How then would he who does not work with Me, but scatters what is Mine, become so united with Me, as with Me to cast out devils? It follows, And he who gathereth not with me, scattereth.
CYRIL OF ALEXANDRIA. As if He said, I came to gather together the sons of God whom he hath scattered. And Satan himself as he is not with Me, tries to scatter those which I have gathered and saved. How then does he whom I use all My efforts to resist, supply Me with power?
CHRYSOSTOM. (Hom. 41. in Matt.) But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that he here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together.
Catena Aurea Luke 11
NAVARRE BIBLE COMMENTARY (RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Galatians 3:7-14
Justification By Faith (Continuation)
----------------------------------------------
[7] So you see that it is men of faith who are the sons of Abraham. [8] And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed." [9] So then, those who are men of faith are blessed with Abraham who had faith.
[10] For all who rely on works of the law are under a curse; for it is written, "Cursed be every one who does not abide by all things written in the book of the law, and do them." [11] Now it is evident that no man is justified before God by the law; for "He who through faith is righteous shall live" ; [12] but the law does not rest on faith, for "He who does them shall live by them." [13] Christ redeemed us from the curse of the law, having become a curse for us--for it is written, "Cursed be every one who hangs on a tree"--[14] that in Christ Jesus the blessing of Abraham might come upon the Gentiles, that we might receive the promise of the Spirit through faith.
***********************************************************************
Commentary:
6-9. The Apostle recalls the figure of Abraham in order to show that man's justification is not the result of the material works prescribed by the Mosaic Law, but rather the result of faith in God's word. According to Gen 15:6, when God promised Abraham that he would have a son even though he was already an old man and his wife Sarah was barren, Abraham immediately took God at his word. It was this faith that justified Abraham: God had not yet established circumcision or given the Law. Therefore, St Paul argues, "it is men of faith who are the sons of Abraham".
God had given the Patriarch a promise whose implications were universal: "In you shall all the nations be blessed." That promise is now being kept through the entry of the Gentiles, through faith, into the new people of God. Abraham is in effect the father of those who believe, for in him all those who would believe in Jesus Christ were already blessed.
In the same way as he justified Abraham, God justifies every man--through faith (cf. Gen 15:6; Rom 4:2ff; Jas 2:21ff). Thus, people do not become sons of the Kingdom simply because they are descendants of Abraham according to the flesh: no, they must become like him by being men of faith like him. Therefore, man's greatness in God's eyes is not a matter of blood or descent, as the Jews believed, but of divine grace, which makes us children of the blessing, children of God (cf. Jn 1:12-13).
God grants the gift of justification by faith to all who believe in his word, as Abraham did. The true imitators of Abraham, St John of Avila says, are "those who believe with loving faith, with firm and constant faith, who are so well grounded in faith that nothing, no adversity, no temptation, no ill-treatment can disconsole them or dismay them" ("Lecciones Sobre Gal, ad loc.").
10-12. In what is called the Council of Jerusalem, St Peter had said, "Why do you make trial of God by putting a yoke upon the neck of the disciples which neither our fathers nor we have been able to bear?" (Acts 15: 10): the Jews could not, despite their efforts, keep the Mosaic Law--the Law which they thought justified them in God's sight. Therefore, those who place their hope of salvation in the Law are subject to the curse which the Law itself places on those who infringe it: "Cursed be he who does not confirm the words of the Law by doing them" (Deut 27:26).
The curse of the Law falls on anyone who fails to keep it, given that every commandment involves a penalty for its transgressor. That is why the Apostle argues that those who rely only on the Law are subject to the risk of being cursed, of being punished--"are under a curse". He then goes on to recall once more the passage in Habakkuk which says that "the righteous shall live by his faith" (2:4; cf. note on Rom 1:17). If the righteous or justified man lives by faith, the Apostle concludes, he does not live by the Law, for the Law does not call for faith but for fulfillment of its precepts.
13-14. Christ, who was innocent, wished to offer the Father perfect atonement and thereby blot out our sin. To this end he voluntarily turned upon himself the curse which the Law laid on its transgressors. He bore the curse of the Law on our behalf and thereby set us free from the curse. What was for our Lord punishment was for men salvation. As St Jerome puts it, "the injury suffered by the Lord is our glory. He died so that we might live; he descended into hell so that we might ascend into heaven. He became folly so that we might be reaffirmed in wisdom. He emptied himself of the fullness and form of God, taking the form of a slave, so that this divine fullness might dwell in us and we might be changed from slaves into lords. He was nailed on the Cross so that the sin committed at the tree of the knowledge of good and evil might be blotted out, once he was hung on the tree of the Cross" ("Comm. in Gal, ad loc.").
With our Lord's death, the world's redemption is achieved, God's promise is fulfilled and the blessing he gave to Abraham multiplies his posterity, making them more numerous than the stars of heaven or the sand of the seashore (cf. Gen 15:5-6; 22:17).
From: Luke 11:15-26The Kingdom of God and the Kingdom of Satan
-------------------------------------------------------------
[15] But some of them said, "He casts out demons by Beelzebul, the prince of demons"; [16] while others, to test Him, sought from Him a sign from Heaven. [17] But He, knowing their thoughts, said to them, "Every kingdom divided against itself is laid waste, and house falls upon house. [18] And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. [19] And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they shall be your judges. [20] But if it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you. [21] When a strong man, fully armed, guards his own palace, his goods are in peace; [22] but when one stronger than he assails him and overcomes him, he takes away his armor in which he trusted, and divides his spoil. [23] He who is not with Me is against Me, and He who does not gather with Me scatters."
[24] "When an unclean spirit has gone out of a man, he passes through waterless places seeking rest; and finding none he says, `I will return to my house from which I came.' [25] And when he comes he finds it swept and put in order. [26] Then he goes and brings seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first."
***********************************************************************
Commentary:
14-23. Jesus' enemies remain obstinate despite the evidence of the miracle. Since they cannot deny that He has done something quite extraordinary, they attribute it to the power of the devil, rather than admit that Jesus is the Messiah. Our Lord answers them with a clinching argument: the fact that He expels demons is proof that He has brought the Kingdom of God. The Second Vatican Council reminds us of this truth: The Lord Jesus inaugurated His Church by preaching the Good News, that is, the coming of the Kingdom of God, promised over the ages in the Scriptures [...]. The miracles of Jesus also demonstrate that the Kingdom has already come on earth: "If it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you (Luke 11:20); cf. Matthew 12:28). But principally the Kingdom is revealed in the person of Christ Himself, Son of God and Son of Man, who came `to serve and to give His life as a ransom for many' (Mark 10:45)" (Vatican II, "Lumen Gentium", 5).
The strong man well armed is the devil, who has enslaved man; but Jesus Christ, one stronger than he, has come and conquered him and is despoiling him. St. Paul will say that Christ "disarmed the principalities and powers and made a public example of them, triumphing over them" (Colossians 2:15).
After the victory of Christ the "stronger one", the words of verse 23 are addressed to mankind at large; even if people do not want to recognize it, Jesus Christ has conquered and from now on no one can adopt an attitude of neutrality towards Him: he who is not with Him is against Him.
18. Christ's argument is very clear. One of the worst evils that can overtake the Church is disunity among Christians, disunity among believers. We must make Jesus' prayer our own: "That they may be one; even as Thou, Father, art in Me, and I in Thee, that they may also be one in us, so that the world may believe that Thou hast sent Me" (John 17:21).
24-26. Our Lord shows us that the devil is relentless in his struggle against man; despite man rejecting him with the help of grace, he still lays his traps, still tries to overpower him. Knowing all this, St. Peter advises us to be sober and vigilant, because "your adversary the devil prowls around like a roaring lion, seeking some one to devour. Resist him, firm in your faith" (1 Peter 5:8-9).
Jesus also forewarns us about the danger of being once more defeated by Satan--which would leave us worse off than were before. The Latin proverb puts it very well: "corruptio optimi, pessima" (the corruption of the best is the worst.) And St. Peter, in his inspired text, inveighs against corrupt Christians, whom he compares in a graphic and frightening way to "the dog turning back to his own vomit and the sow being washed and then wallowing in the mire" (cf. 2 Peter 2:22).
Source: Daily Word for Reflection—Navarre Bible Commentary
