Luke 11:20 - Printer Friendly

ESV: But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.

NIV: But if I drive out demons by the finger of God, then the kingdom of God has come upon you.

NASB: But if I cast out the demons by the finger of God, then the kingdom of God has come upon you.

CSB: If I drive out demons by the finger of God, then the kingdom of God has come upon you.

NLT: But if I am casting out demons by the power of God, then the Kingdom of God has arrived among you.

KJV: But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

NKJV: But if I cast out demons with the finger of God, surely the kingdom of God has come upon you.

Religious leaders from Jerusalem (Mark 3:22) claim Jesus casts out demons by the power of Satan. Jesus has given two reasons why they can't make this argument. First, if Satan ordered a servant to cast out another servant, his kingdom would fall (Luke 11:17–18). Second, if the sons of the scribes and Pharisees cast out demons by the power of God, then how can Jesus do so by the power of Satan (Luke 11:19)?

Here, Jesus comes to His deeper point. He has healed a man who was blind and mute (Matthew 12:22; Luke 11:14). No one else in the Bible is recorded as healing the blind and the mute, but the prophecies do promise the Messiah will do so (Isaiah 35:5–6). If Jesus casts out demons by God's power and provides healing only the Messiah can, then He is the manifestation of the kingdom of God. If He is the manifestation of the kingdom of God, why don't they listen to Him? Why don't these experts in the Jewish Scriptures recognize who He is? They have no excuse.

Here, as in other passages, interpreters differ on the nuances implied in Luke's phrasing, specifically as related to the "kingdom of God." The phrase gives scholars and theologians many opportunities to display their academic prowess (Ecclesiastes 12:12). Scholars who see the "kingdom of God" as something that is both "now and not yet" simply say that when Jesus arrived His kingdom was inaugurated and remains in His church. At His second coming it will be fulfilled (Acts 3:19–24).

Where Luke talks about the "finger" of God, Matthew uses the "Spirit" of God and, after the parable of the strong man, discusses blasphemy against the Holy Spirit (Matthew 12:28–32). God's finger as a sign of His power is found in several places in the Mosaic writings (Exodus 31:18; Deuteronomy 9:10; Psalm 8:3). The lawyers should recognize it.

Luke 11:14–20 is the first of several stories that describe the Pharisees' rejection of their Messiah and their coming judgment, in contrast to the disciples' acceptance and blessing (Luke 11:14–54). The scribes, or lawyers, of the Pharisees have come from Jerusalem (Matthew 12:24; Mark 3:22) and determine that Jesus expels demons through the power of Beelzebul—Satan. Jesus responds by explaining the true nature of demons and their relationship with humans. Matthew 12:22–30 and Mark 3:22–27 cover the same accusation, but they also go on to address blasphemy against the Holy Spirit (Matthew 12:31–32; Mark 3:28–30).

In what some scholars refer to as "The Travelogue to Jerusalem" (Luke 9:51—19:27), Jesus prepares His disciples for His crucifixion and resurrection and the establishment of the church. The description begins with Christ teaching the disciples how to spread the news of the kingdom of God and reaffirming how they will be blessed, culminating in the Lord's Prayer (Luke 9:51—11:13). Luke 11 finishes with accounts of leaders who reject Jesus. The remainder of the travelogue gives a pattern of teaching on the kingdom of God, miracles, and explanations of salvation. Then Jesus enters Jerusalem to face the cross.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.