But when the unclean spirit hath gone out. He speaks of scribes and hypocrites of a similar character, who, despising the grace of God, enter into a conspiracy with the devil. Against such persons he pronounces that punishment which their ingratitude deserves. To make his doctrine more extensively useful, he points out, in a general manner, the condemnation that awaits those who, despising the grace offered to them, again open the door to the devil. But as almost every particle has great weight, there are some points that must be noticed in their order, before we come to treat the substance of the parable. What Christ says about the going out of the devil is intended to magnify the power and efficacy of the grace of God. Whenever God draws near to us, and, above all, when he approaches us in the person of his Son, the design is, to rescue us from the tyranny of the devil, and to receive us into his favor. This had been openly declared by Christ in the miracle which he had lately performed. As it is the peculiar office of Christ to banish wicked spirits, that they may no longer reign over men, the devil is justly said to go out of those men to whom Christ exhibits himself as a Redeemer. Though the presence of Christ is not efficacious to all, because unbelievers render it useless to them, yet he intended to point out why he visits us, what is implied in his coming, and how it is regarded by wicked spirits; for in every case in which Christ operates on men, the devils are drawn into a contest with him, and sink beneath his power. Let us, therefore, hold it to be a settled point, that the devil is cast out of us, whenever Christ shines upon us, and displays his grace towards us by some manifestation. Secondly, the wretched condition of the whole human race is here described to us; for it follows that the devil has a residence within man, since he is driven from it by the Son of God. Now what is here said relates not to one individual or to another, but to the whole posterity of Adam. And this is the glory of our nature, that the devil has his seat within us, and inhabits both the body and the soul. So much the more illustrious is the display of the mercy of God, when we, who were the loathsome dens of the devil, are made temples to Himself, and consecrated for a habitation of His Spirit. Thirdly, we have here a description of Satan's nature. He never ceases to do us injury, but is continually busy, and moves from one place to another. In a word, he directs all his efforts to accomplish our destruction; and above all, when he has been vanquished and put to flight by Christ, it only tends more to whet his rage and keenness to do us injury. [1] Before Christ makes us partakers of his energy, it seems as if it were in sport and amusement that this enemy reigns over us; [2] but when he has been driven out, he conceives resentment at having lost his prey, collects new forces, and arouses all his senses to attack us anew. He walketh through dry places. This is a metaphorical expression, and denotes that to dwell out of men is to him a wretched banishment, and resembles a barren wilderness. Such, too, is the import of the phrase, seeking rest, so long as he dwells out of men; for then he is displeased and tormented, and ceases not to labor by one means or by another, till he recover what he has lost. [3] Let us, therefore, learn that, as soon as Christ calls us, a sharper and fiercer contest is prepared for us. Though he meditates the destruction of all, and though the words of Peter apply to all without exception, that he goeth about as a roaring lion, and seeketh whom he may devour, (1-Peter 5:8,) yet we are plainly taught by these words of Christ, that Satan views with deeper hatred, and attacks with greater fierceness and rage, those who have been rescued from his snares. Such an admonition, however, ought not to inspire us with terror, but to arouse us to keep diligent watch, and to put on the spiritual armor, that we may make a brave resistance.

Footnotes

1 - "Il aiguise tant plus son appetit enrage de nous mal-faire;" -- "so much the more does it whet his enraged appetite to do us injury."

2 - "Ce mal-heureux ennemi nous manie tout a son aise, et regne en nous comme en se iouant;" -- "this unhappy foe governs us altogether at his ease, and reigns over us, as it were, in sport."

3 - "Iusques a ce qu'il retrouve la proye qu'on luy a ostee d'entremains;" -- "till he recover the prey that has been snatched out of his hands."

When the unclean spirit - The "general sentiment" which our Saviour here teaches is much more easily understood than the illustration which he uses. The Jews had asked a sign from heaven that should decisively prove that he was the Messiah, and satisfy their unbelief. He replies that, though he should give them such a sign a proof conclusive and satisfactory, and though for a time they should profess to believe and apparently reform, yet such was the obstinacy of their unbelief and wickedness, that they would soon return to their former course. and become worse and worse. Infidelity and wickedness, like an evil spirit in a possessed man, were appropriately at "home" in them. If driven out, they would find no other place so comfortable and undisturbed as their bosoms. Everywhere they would be, comparatively, like an evil spirit going through deserts and lonely places, and finding no place of rest. They would return, therefore, and dwell with them.
He walketh through dry places - That is, through deserts - regions of country unwatered, sandy, barren, desolate. That our Saviour here speaks according to the ancient belief of the Jews that evil spirits had their abodes in those desolate, uninhabited regions, there can be no doubt; nor can there be any doubt that the Bible gives countenance to the opinion. Thus Revelation 18:2; "Babylon - is become the habitation of "devils" and the hold of "every foul spirit;" that is, has become "desolate - a place where evil spirits appropriately dwell. So Isaiah 13:21; "And satyrs shall dance there:" "i. e." according to the ancient Greek translation, "devils or demons shall dance there." See also Jeremiah 50:39. Compare the Isaiah 34:4 note; Deuteronomy 32:17 note.
Seeking rest, and findeth none - These desolate and dry regions are represented as uncomfortable habitations; so much so, that the dissatisfied spirit, better pleased with a dwelling in the bosoms of people, as affording an opportunity of doing evil, seeks a return there.

When the unclean spirit - If there had been no reality in demoniacal possessions, our Lord would have scarcely appealed to a case of this kind here, to point out the real state of the Jewish people, and the desolation which was coming upon them. Had this been only a vulgar error, of the nonsense of which the learned scribes and the wise Pharisees must have been convinced, the case not being one in point, because not true, must have been treated by that very people with contempt for whose conviction it was alone designed.
He walketh through dry places - Δι' ανυδρων τοπων. There seems to be a reference here to the Orphic demonology, in which evil spirits were divided into various classes, according to the different regions of their abode, or places in which they delighted. These classes were five:
1. Δαιμονες ουρανιοι, Celestial demons.
2. Δαιμονες ηεριοι, Aerial.
3. Δαιμονες ενυδριοι, Aquatic.
4. Δαιμονες χθονιοι, Terrestrial.
5. Και δαιμονες υποχθονιοι, And subterranean demons.
See Orph. ad Mus. ap. Schott. The Platonists, the followers of Zoroaster, and the primitive Jews, made nearly the same distinctions.
Seeking rest - Or refreshment. Strange! a fallen corrupt spirit can have no rest but in the polluted human heart: the corruption of the one is suited to the pollution of the other, and thus like cleaves to like.

When the unclean spirit is gone out of a man,.... By "the unclean" spirit, is meant Satan, the old serpent, the devil; who by the Jews, is wont to be called as here, , "the unclean spirit" (x); and that, because he is by sin become so, though he was not so originally; is the cause of uncleanness in men, and delights in unclean persons, places, and things: his "going out of a man", is not to be understood of his being dispossessed of the bodies of men; nor of the ejection of him, and his going by force, through the power of divine grace, out of the souls of men; but either of his leaving the Jews for a while, in some sort, whilst Christ and the Gospel continued among them; and of his going out of the Scribes and Pharisees; not really, but putting on another form, appearing as an angel of light, and under the guise of holiness and righteousness: and so he may be said to go out of men, when any outward reformation is made in them; and they take up a profession of religion, though destitute of the grace of God:
he walketh through dry places; referring to a prevailing notion, that unclean spirits walk in, and haunt, desert and desolate places; and may have regard to the Gentiles, among whom Satan might go, seeking rest and satisfaction among them, in their idolatries and other wickedness, till he was there also disturbed by the Gospel sent among them: or by these "dry places" may be meant the saints, whom he takes his walks among, in order, by tempting, to distress them, being secure of pharisaical persons: and these may be so called, not for what they are in themselves; not because the sun of righteousness shines upon them: or because thirsty and desirous of divine and spiritual things; much less as if they had no moisture, since they have a well of living water in them, and are watered by the Lord; or were unfruitful, as dry places usually are; but for what they were to the unclean spirit, there being nothing in their grace, and the exercise of it, and in their spiritual performances, grateful to him; nothing to quench his thirst, and satisfy his sinful appetite; nor were there in them the mire and dirt of iniquity to roll in, as in unregenerate persons: wherefore he is represented as
seeking rest, and findeth none: his view in walking in these places, or among such persons, is rest; not the rest of the saints, he seeks their disturbance, but his own rest; which is to do all the mischief he can, by stirring up corruption, tempting to sin, and discouraging the exercise of grace; but is not able to do so much mischief as he would, and so cannot find the rest he seeks for, nor satisfy his envious, spiteful, and malicious temper: and this being the case, it follows,
(x) Zohar in Genesis. fol. 77. 2.

When the unclean spirit is gone out of a man, &c.--On this important parable, in connection with the corresponding one (Matthew 12:29) see on Luke 11:21-26.
A charming little incident, given only in Luke 11:27-28, seems to have its proper place here.
Luke 11:27 :
And it came to pass, as He spake these things, a certain woman of the company--out of the crowd.
lifted up her voice and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked--With true womanly feeling she envies the mother of such a wonderful Teacher. And a higher and better than she had said as much before her (see on Luke 1:28). How does our Lord, then, treat it? He is far from condemning it. He only holds up as "blessed rather" another class: Luke 11:28 :
But he said, Yea rather, blessed are they that hear the word of God, and keep it--in other words, the humblest real saint of God. How utterly alien is this sentiment from the teaching of the Church of Rome, which would doubtless excommunicate any one of its members that dared to talk in such a strain!
His Mother and Brethren Seek to Speak with Hint and the Answer (Matthew 12:46-50).

When the unclean spirit, etc. The application of these three verses is found in "even so it shall be unto this wicked generation," the Jews. With an occasional tendency to repentance, as under the preaching of John, they became worse and worse until they crucified the Lord and were destroyed. A man with an unclean spirit, a demon, is chosen to represent them. He goeth out (transient repentance), returns with seven other evil spirits worse than himself (a relapse into sin), and the last state is worse than the first, more wicked and more wretched. So generally with those who dally with sin.

But how dreadful will be the consequence of their rejecting me? When the unclean spirit goeth out - Not willingly, but being compelled by one that is stronger than he. He walketh - Wanders up and down; through dry places - Barren, dreary, desolate; or places not yet watered with the Gospel: Seeking rest, and findeth none - How can he, while he carries with him his own hell? And is it not the case of his children too? Reader, is it thy case? Luke 11:24.