United we stand: Lk 11, 14-28
Exorcism: 11,14-23
Verse 14 sets the scene with Jesus casting out a demon, a contrast with the previous verse which spoke about the gift of the Holy Spirit.
The man then spoke - though we are not told what he said. The Greek word means both deaf and dumb. The man though has no interaction with Jesus as we usually happens, there is no call for him to have faith (7,9, for example). His exorcism is simply the event to get the discussion started. Luke just states the crowds amazement without taking it further as does Matthew, Mt 12,23.
The focus therefore is on the two adverse reactions: some claim that it through a demon he casts out demons (11,15) while others are looking for a sign (11,16) - and they want to test him, recalling Jesus tested in the desert. (4,12). It is the different ways of understanding the exorcism which are now discussed by Jesus, dealing here with the demon, then in verse 29 with a wider audience, he will speak of the sign.
Jesus in verses 17 to 19 shows just how he cannot be acting on the devil's behalf. This Gospel thus far has been full of exorcisms, especially as many healings are described in terms of exorcism (e.g. 4,39). The reference to the finger of God in verse 20 recalls Aaron in the Book of Exodus (8,19), coming from the Egyptian magicans. They were unable to work the plague of gnats which Aaron had just completed. They sought to manipulate their gods to doing what they wanted.
Jesus on the contrary stresses that he has God's power to cast out demons. He is more powerful than John the Baptist in 3,16. It is a power which makes present the kingdom of God. That's a fitting conclusion.
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Blessed: 11,21-28
If the parable of verses 21-22 is read with Jesus' words in the preceeding verses, then the strong man is the devil and the stronger man is Jesus. It might though be questioned just how well this follows on from verse 20. It also makes the parable an allegory, a story to be decoded. Although allegory has been a common interpretation of the parables over the centuries, it is accepted today that with few exceptions this is not the right approach.
The short parable in verses 21-22 makes the point more strongly than Matthew, Mt 12,29. Verse 21 speaks of a courtyard as in 22,25. That would be relatively undefended, though the NRSV has made it a castle. This would lead into the second parable of verses 24-25.
The description in verse 22 is unique to Luke. There is a war going on, a war of cosmic proportions as in Ephesians 6,12. The armour imagery as well as the open courtyard fit a disciple of Jesus, the stronger man.
Verse 23 therefore concludes Jesus' response by making clear the basic principle of unity as in 9,50. It also provides a transition to the second parable.
This is followed by the parable in verses 24 to 26 stressing the need in verse 25 to keep the house clean. The warning is clear, the means for this becomes clear in the following two verses.
The woman in the crowd reflects those in the crowd who are amazed (11,14) but whose assessment of Jesus' exorcism is more positive than the critics. She thus acts as a foil to those who accuse Jesus of being in league with the demons. She hears the word of God as did Mary (1,42.48) and is therefore Blessed.
Reading these verses together may be unusual. It does though make sense, especially to take prayer as an overall theme of this part of the chapter, 11,1-28.
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