Church Fathers Commentary Luke 11:17-20

"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. And if Satan also is divided against himself, how shall his kingdom stand? because ye say that I cast out demons by Beelzebub. And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges. But if I by the finger of God cast out demons, then is the kingdom of God come upon you." — Luke 11:17-20 (ASV)

St. John Chrysostom: The Pharisees’ suspicion was so completely without reason that they did not dare reveal it for fear of the crowd, but only pondered it in their minds. Therefore it is said, But he, knowing their thoughts, said to them, Every kingdom divided against itself will be brought to desolation.

The Venerable Bede: He did not answer their words but their thoughts, so that they might at least be compelled to believe in His power, since He could see the secrets of the heart.

St. John Chrysostom: He did not answer them from the Scriptures, since they paid no attention to them and would falsely explain them away. Instead, He answered them with examples from everyday life.

For a house or a city, if it is divided, quickly comes to nothing; the same is true of a kingdom, and nothing is stronger than a kingdom. It is the harmony of the inhabitants that maintains houses and kingdoms. "If, then," He says, "I cast out demons by means of a demon, there is division among them, and their power is destroyed."

Therefore, He adds, But if Satan is divided against himself, how will he stand? For Satan does not resist himself or harm his own soldiers; rather, he strengthens his kingdom. It is, therefore, by divine power alone that I crush Satan under my feet.

St. Ambrose of Milan: In this, Christ also shows that His own kingdom is undivided and everlasting. Therefore, for those who have no hope in Christ but think He casts out demons through the chief of demons, their kingdom, He says, is not everlasting.

This also refers to the Jewish people. For how can the kingdom of the Jews be everlasting when the very people of the Law deny Jesus, who is promised by the Law? In this way, the faith of the Jewish people contradicts itself. The glory of the wicked is divided, and by that division, it is destroyed. Therefore, the kingdom of the Church will remain forever, because its faith is undivided in one body.

The Venerable Bede: The kingdom of the Father, Son, and Holy Spirit is also not divided, because it is sealed with eternal stability. Let the Arians, then, cease to say that the Son is inferior to the Father and the Holy Spirit inferior to the Son, since their kingdom is one, their power is also one.

St. John Chrysostom: This, then, is the first answer. The second, which relates to His disciples, He gives as follows: And if I by Beelzebub cast out demons, by whom do your sons cast them out? He does not say, "My disciples," but "your sons," wishing to soothe their anger.

St. Cyril of Alexandria: For the disciples of Christ were Jews, descended from Jews according to the flesh. They had received power from Christ over unclean spirits and delivered those who were oppressed by them in Christ's name.

Since, then, your own sons subdue Satan in My name, is it not complete madness to say that I receive My power from Beelzebub? You are therefore condemned by the faith of your own children. For this reason, He adds, Therefore they will be your judges.

St. John Chrysostom: For since those who come from among you are obedient to Me, it is clear that they will condemn those who do the opposite.

The Venerable Bede: Alternatively, by "the sons of the Jews," He means the exorcists of that nation, who cast out demons by the invocation of God. It is as if He is saying, "If the casting out of demons by your sons is attributed to God and not to demons, why in My case does the same work not have the same cause?"

Therefore, they will be your judges—not by holding the authority to judge, but by their actions, since they attribute the casting out of demons to God, while you attribute it to Beelzebub, the chief of demons.

St. Cyril of Alexandria: Since, then, what you say bears the mark of slander, it is clear that I cast out demons by the Spirit of God. Therefore, He adds, But if I by the finger of God cast out demons, no doubt the kingdom of God has come upon you.

St. Augustine of Hippo: The fact that Luke speaks of the "finger of God" where Matthew says "the Spirit" does not create a contradiction in meaning. Instead, it teaches us a lesson, so that we may know what meaning to give to the phrase "finger of God" whenever we read it in the Scriptures.

The Holy Spirit is called the "finger of God" because of the distribution of gifts that are given through Him, with each person—whether human or angel—receiving their own specific gift. For in none of our own body parts is this kind of distribution more apparent than in our fingers.

St. Cyril of Alexandria: Alternatively, the Holy Spirit is called the "finger of God" for this reason: The Son is called the "hand" and "arm" of the Father, because the Father works all things through Him. Just as the finger is not separate from the hand but is by nature a part of it, so the Holy Spirit is consubstantially united to the Son, and the Son does all things through Him.

St. Ambrose of Milan: Nor should you think that in the joining of our limbs there is any division of power, for there can be no division in something that is undivided. Therefore, the name "finger" must be understood to refer to the form of unity, not to a distinction of power.

St. Athanasius of Alexandria: At this time, however, our Lord does not hesitate, because of His humanity, to speak of Himself as if He were inferior to the Holy Spirit. He says that He cast out demons by the Spirit, as though His human nature was not sufficient for this task without the Holy Spirit's power.

St. Cyril of Alexandria: Therefore, it is rightly said, The kingdom of God has come upon you. This means, "If I, as a man, cast out demons by the Spirit of God, then human nature is enriched through Me, and the kingdom of God has arrived."

St. John Chrysostom: The phrase "upon you" is used so that He might draw them to Himself. It is as if He said, "If this blessing is coming to you, why do you despise your own good things?"

St. Ambrose of Milan: At the same time, He shows that the Holy Spirit possesses a royal power, for in Him is the kingdom of God. He also shows that we, in whom the Spirit dwells, are a royal house.

Titus of Bostra: Alternatively, when He says, The kingdom of God has come upon you, it signifies that it "has come against you, not for you." For the second coming of Christ is dreadful to unfaithful Christians.