Luke xi. 21, 22. When a strong man armed keepeth his palace, his goods are in peace : 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.
THE miracles wrought by our Lord were too manifest to be denied even by his most inveterate enemies. Some however endeavoured to evade the force of them by ascribing them to a confederacy with Satan. Our Lord shewed them the absurdity of such an idea. The expelling of evil spirits was a confirmation of our Lord's doctrine ; consequently it tended to the destruction of Satan's kingdom, and the
establishment of his own. This Satan could not but be aware of; he would therefore never concur in an act which must terminate in his own ruin. Hence it appeared that the power which Jesus exercised over the evil spirits, was not only without the concurrence of Beelzebub, but in spite of his utmost exertions to withstand it. To illustrate this truth our Lord delivered the parable before us.
Extreme caution should be used in explaining the parables, that we refine not upon them too much, nor give to any part a sense which it was not designed to bear. But some parables were certainly intended to be minutely applied in all their parts'"1. That which is now before us seems to be of that number ; we shall therefore open it in a way of familiar exposition.
Satan is fitly compared to a strong man armed —
[The strength and power of Satan are frequently mentioned in the Holy Scriptures. His very names, Apollyonh, the great Dragon0, and the god of this world d, evidently characterize him as possessed of exceeding great power. As an angel, he excelled in strength e; nor, though he has lost his original purity, has his native energy been at all impaired. He is rendered more formidable too by " his armour." Alas ! what fiery darts has he in his quiver f! With what inconceivable subtlety does he plan his seasons and methods of assault8! Nor can he have so long engaged in this warfare, without having learned much by experience.]
The hearts of unregenerate men are " his palace" —
[He has the most intimate access to the hearts of men : he entered into the heart of Judas, and prompted him to betray his Lordh. By the same invisible agency he urged Ananias and Sapphira to lie unto the Holy Ghost1. In the same manner he stimulates all his vassals to the commission of sin: he rules within them as a monarch k, and lords it over them with most despotic sway1. Every apartment of the palace is occupied by his attendants : the understanding, the will, the affections, the memory, the conscience, are all under his
a Matt. xiii. 18—23. and 36— 40. b Rev. ix. 11.
c Rev. xii. 7. d 2 Cor. iy. 4. « Ps. eiii. 20.
f Epli. vi. 16. k 2 Cor. xi. 3. Eph. vi. 11.
h John xiii. 27. ' Acts v. 3. k Eph. ii. 2.
i 2 Tim. ii. 26.