Exegetical and Hermeneutical Commentary of Matthew 12:28
But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
28. is come unto you ] Literally, surprised you by coming, came upon you unawares.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 28. But if I cast out devils by the Spirit of God] Perhaps the Spirit of God is here mentioned by way of opposition to the magical incantations of the Jews; for it is well known that by fumigations and magical washings, they professed to cast out devils. See a case mentioned by Schoettgen on this verse.
Then the kingdom of God] For the destruction of the kingdom of Satan plainly implies the setting up of the kingdom of God.
Is come unto you.] Is come unexpectedly upon you. , from , to appear suddenly – unexpectedly.
They pretended to be in expectation of the kingdom of God, and consequently of the destruction of the kingdom of Satan. But, by being not prepared to receive Christ in these proofs of his Divine mission, they showed that their expectation was but pretended. They were too carnal to mind spiritual things.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Luke hath the same, Luk 11:20, only for the Spirit of God he hath the finger of God. By the kingdom of God he here meaneth the coming of the Messiah, which is so called, Dan 2:44. The time is come, when the Lord begins his kingdom of grace, setting up his King upon his holy hill of Zion, Psa 2:6; whence we may observe, that Christ giveth in his casting out of devils by a Divine power, as an argument to prove himself the Messiah; for saith he, By this you may know the kingdom of God is come amongst you, that there is one come among you who by the finger, power, or Spirit of God casts out devils. But where had the force of this argument been, if the Jews had had exorcists whom God had so honoured, though vagabonds, as to cast out devils, upon their calling upon the God of Abraham, Isaac, and Jacob, while in the mean time they derided and contemned Christ?
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. But if I cast out devils by theSpirit of GodIn Luke (Lu11:20) it is, “with (or ‘by’) the finger of God.” Thislatter expression is just a figurative way of representing the powerof God, while the former tells us the living Personal Agentwas made use of by the Lord Jesus in every exercise of that power.
then“no doubt”(Lu 11:20).
the kingdom of God is comeunto yourather “upon you,” as the same expression isrendered in Luke (Lu 11:20):that is, “If this expulsion of Satan is, and can be, by noother than the Spirit of God, then is his Destroyer already in themidst of you, and that kingdom which is destined to supplant his isalready rising on its ruins.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if I cast out devils by the Spirit of God,…. As it was certain he did, from the nature, use, and design of such miracles; and it could not be reasonably thought, that Satan would assist in what was so very opposite to his kingdom and interest, and was so serviceable to the cause and glory of Christ. All the three persons had an hand in the miracles of the Messiah; they were done by Christ, in his Father’s name, and by the power of the Spirit of God; from which the following inference may be justly deduced,
then the kingdom of God is come unto you: meaning, either the Messiah himself; or rather, his kingdom, the Gospel dispensation, which both Christ and John had declared to be at hand; of which the performing of miracles, particularly the casting out of devils, whereby the kingdom of Satan was so much weakened, was a clear proof.
Fuente: John Gill’s Exposition of the Entire Bible
Is come unto you [ ] . The verb is used in the simple sense to arrive at (2Co 10:14; Phi 3:16), and sometimes to anticipate (1Th 4:15). Here with a suggestion of the latter sense, which is also conveyed by the Rev., “come upon.” It has come upon you before you expected it.
Fuente: Vincent’s Word Studies in the New Testament
1) “But if I cast out devils by the Spirit of God,” (ei de en pneumati theou ego ekballo ta daimonia) “Then if I expel the demons by the Spirit of God,” as I certainly do; By that same- spirit He had empowered and sent out the twelve and the seventy apostles to do the same, Mat 10:1; Mat 10:5; Luk 10:1; Luke 17-1.
2) “Then the kingdom of God is come unto you.” (ara ephthasen ep’ humas he basileia tou theou) “The kingdom of God has already come upon you all;” “is in their midst already,” Luk 17:20-21. In a restricted and original sense, it is repeatedly among them, from whom Jesus had already ordained and sent out apostles to do His New Covenant work and witness, Luk 11:20-23. These apostles were gathering followers to Jesus.
Fuente: Garner-Howes Baptist Commentary
28. But if I cast out devils by the Spirit of God. Luke says, if I cast out devils by The Finger of God; employing the word Finger metaphorically instead of the Spirit. As God works, and exerts his power, by his Spirit, it is with propriety that the word Finger is applied to him. And this mode of expression was common among the Jews, as Moses relates that Pharaoh’s magicians said, This is the finger of God Now Christ infers from what he has already stated, that the scribes prove themselves to be ungrateful to God, by being unwilling that He should reign among them. Hitherto, he replied to their idle calumny; but now, he treats them as convicted persons, and charges them not to make ungodly opposition to the kingdom of God. He does not confine himself to a single miracle, but takes occasion from it to discourse on the object of his coming, reminds them that they ought not merely to look at one remarkable fact, but at a far more important truth, that it was the will of God, by revealing His Messiah, to raise up their salvation which was fallen, and to restore his kingdom among them. Thus we see that Christ complains of their ingratitude, in madly rejecting from the midst of them the inestimable grace of God. The kingdom of God hath come to you The word come is emphatic, and implies that, without any request from them, God appears as their Redeemer, while they do everything that is in their power to drive him away, and, when he is present and prepared for their salvation, refuse to give him a place.
Fuente: Calvin’s Complete Commentary
(28) By the Spirit of God.In Luk. 11:20 we have as an equivalent phrase, the finger of God. So in Old Testament language the fulness of the prophets inspiration was expressed in the words, the hand of the Lord was strong upon me (Eze. 3:14). The second hymn in the Ordination Service reproduces the symbolism in the words addressed to the Holy Spirit
In faithful hearts thou writst thy law,
The finger of Gods hand;
and it obviously connects itself with the older language which describes the Ten Commandments as written on the two tables of stone with the finger of God (Exo. 31:18).
Then the kingdom of God is come unto you.The word describes a coming suddenly, unlooked for, sooner than men expected. The argument may be briefly formulated thus:The work was confessedly superhuman, either from the power of Satan or that of God, but the former hypothesis was excluded by the reasoning of Mat. 12:25-27; the latter was therefore the only explanation. But if so, if Jesus gave proof that He was thus filled with the power of the Spirit to heal and save, then He was what He claimed to be, the Head of the divine kingdom. That kingdom had burst upon men unawares.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. The kingdom of God So numerous and powerful had been our Saviour’s works that the Jews had ascribed them, not to a spirit of common order, but to the very prince of hell. But if they were as beneficent as they were powerful, why not ascribe them to the prince of heaven, and so conclude that the kingdom of heaven had come?
Fuente: Whedon’s Commentary on the Old and New Testaments
“But if I by the Spirit of God cast out demons, then is the Kingly Rule of God come upon you.”
So having demonstrated that He (emphatic) cast out demons by the Spirit of God, that has really demonstrated that the Kingly Rule of God has truly come upon them. It could no longer be doubted. And this was because in His case He was doing it as the son of David. It demonstrated quite conclusively that the Kingly Rule of God was therefore now here and present among them. By this Jesus connects the Kingly Rule of God with present activity of the Spirit. This also demonstrates that all who are in the Kingly Rule of God are enjoying the blessing of the Spirit well prior to Pentecost. It also demonstrates the presence of the Kingly Rule of God, not as something temporary, but as something permanent. It is here all the while that the Spirit is at work among men.
Note the use of the rarer (in Matthew) ‘Kingly Rule of God ’. This links it directly with the Spirit ‘of God’ and avoids any idea that God is not Himself totally involved in this. It brings out the living God’s direct opposition to Satan in Jesus.
The link between the Holy Spirit, and the coming Kingly Rule of God and renewing of the true Israel, was common in the prophets, and described in various ways. See for example Isa 32:15; Isa 44:1-5; Eze 36:24-28; Eze 37:1-14; Joe 2:28-29. It was confirmed by John the Baptist (Mat 3:2 with 11). So Jesus was now giving a mighty visible evidence of the fact that the Kingly Rule of God was present among them.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 12:28. Then the kingdom of God is come unto you That is, “You may thereby discover that I am the Messiah, or that king who was promised to the Jews.” The miracles of our Lord, and the manner in which he performed them, were manifest demonstrations of his having been sent from God (see Joh 3:2.), and consequently that what he said of himself was true. But the casting out of devils, in particular, was a miracle which proved Christ to be the Messiah; since he came into the world on purpose to destroy the works of the devils. See 1Jn 3:8. Joh 12:31. Heb 2:14 and Beausobre and Lenfant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 12:28 . Previously it was that was emphatic in the antecedent clause; but here it is : but if it is by THE POWER OF GOD’S SPIRIT that I, on the other hand, cast out the demons, then it follows that the KINGDOM OF GOD has come to you; in the consequent clause (the apodosis) the emphasis is on the words: the kingdom of God has come , etc. The reasoning is founded on the axiom, that such deeds, wrought as they are by the power of God’s Spirit , go to prove that He who performs them is no other than He who brings in the kingdom the Messiah. Where the Messiah is present and working, there, too, is the kingdom; not yet, of course, as completely.established, but preparing to become so through its preliminary development in the world. See on Luk 17:20 f. For (used by classical writers as meaning to anticipate , 1Th 4:15 ), in the simple sense of to reach, arrive at , see on Phi 3:16 ; Fritzsche, ad Rom. II. p. 356; Lnemann’s note on 1Th 2:16 .
Notice, in the form of the reasoning in Mat 12:27-28 , the real dilemma ( tertium non datur ): , etc.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
Ver. 28. Then the kingdom of God is come unto you ] A certain sign of the setting up whereof among you, is this casting out of devils “by the Spirit of God;” or as Luke hath it, “by the finger of God;” for the Holy Ghost is the essential power of the Father and the Son.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] . = ., Luke; see Exo 8:19 .
] emphatic in position: but merely, has come upon you: not in the more proper sense of , ‘is already upon you,’ i.e. ‘before you looked for it,’ as Stier and Wesley. It does not seem to occur in this latter sense in the N.T. But Fritzsche’s dictum, ad Rom. 2:356, “Alexandrinis scriptoribus nihil nisi venire, pervenire, pertinere valet,” certainly is not right; for we have it indisputably in the sense of to anticipate, prevent , 1Th 4:15 .
Fuente: Henry Alford’s Greek Testament
Mat 12:28 . The alternative : if not by Satan then by the Spirit of God, with an inevitable inference as to the worker and His work. . Luke has . The former seems more in keeping with the connection of thought as defending the ethical character of Christ’s work assailed by the Pharisees. If, indeed, the spirit of God were regarded from the charismatic point of view, as the source of miraculous gifts, the two expressions would be synonymous. But there is reason to believe that by the time our Gospel was written the Pauline conception of the Holy Spirit’s influence as chiefly ethical and immanent , as distinct from that of the primitive apostolic church, in which it was charismatic and transcendent, had gained currency ( vide my St. Paul’s Conception of Christianity , chap. xiii.). A trace of the new Pauline view may be found in Mat 10:20 : “It is not ye that speak, but the Spirit of your Father speaking in you”. The influence is within , and the product is not unintelligible utterance, like that of the speaker with tongues (1Co 12:14 ), but wise, sincere apology for the faith. But why then did Luke not adopt this Pauline phrase? Because one of his main aims was to bring out the miraculousness of Christ’s healing works; that they were done by the very finger of God (Exo 8:19 ). . Fritzsche takes this word strictly as signifying not merely: the kingdom of God has come nigh you ( , Luk 10:9 ), but: has come nigh sooner than you expected. The more general sense, however, seems most suitable, as it is the usual sense in the N. T. The point at issue was: do the events in question mean Satan’s kingdom come or God’s kingdom come? It must be one or other; make up your minds which.
Fuente: The Expositors Greek Testament by Robertson
the Spirit. There is no Art. Greek. pneuma. (App-101.) = by God’s pneuma, put for Divine power. In Luk 11:20 God’s “finger” put for the power exercised by it by Figure of speech Metonymy (of Cause). So in Exo 8:19.
then = it follows that.
the kingdom of God. The second of five occurrences in Matthew. See note on Mat 6:33 and App-114.
Fuente: Companion Bible Notes, Appendices and Graphics
28.] . = ., Luke; see Exo 8:19.
] emphatic in position: but merely, has come upon you: not in the more proper sense of , is already upon you, i.e. before you looked for it,-as Stier and Wesley. It does not seem to occur in this latter sense in the N.T. But Fritzsches dictum, ad Rom. 2:356, Alexandrinis scriptoribus nihil nisi venire, pervenire, pertinere valet, certainly is not right; for we have it indisputably in the sense of to anticipate, prevent, 1Th 4:15.
Fuente: The Greek Testament
Mat 12:28. , … if, etc.) The first portion of the dilemma having been dismissed, this particle has the force of since.-, I cast out) Jesus in every way destroyed the kingdom of Satan.-, therefore) The expulsion of Satan, together with his belongings, is the mark and token of the kingdom of God; for this was reserved for the Messiah.-, has prevented)[572] This word is used here in its strict and proper sense, and intimates something important; cf. , first, Mat 12:29.- , the kingdom of God) in contradistinction to that of Satan, mentioned in Mat 12:20.
[572] Prvenit. Wesley, who avowedly copied from Bengel, explains the passage, The Kingdom of God is come upon you-unawares, before you expected: so the word implies. Bengel himself renders it, So ist je das Reich Gottes bereits ber euch kommen.-(I. B.)
Fuente: Gnomon of the New Testament
Chapter 26
Blasphemy Against the Holy Spirit
Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. And all the people were amazed, and said, Is not this the son of David? But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Or else how can one enter into a strong mans house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. He that is not with me is against me; and he that gathereth not with me scattereth abroad. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
(Mat 12:22-37)
The passage we have read contains some things hard to be understood. The principle thing that is dealt with in this text is the blasphemy against the Holy Ghost. This is a subject about which it must be acknowledged little is known. The best and fullest explanations of it are, in my opinion, far from being exhaustive and satisfactory. And I have no delusions about being able to fathom the depths of this subject. I will say no more about it than I am confident of as a matter of divine revelation and no less.
We must never be surprised to find things in the Bible that are simply beyond the reach of our minds. If it had no deep places here and there, which no man is capable of understanding, much less explaining, it would not be the Word of the Infinite God. However, rather than stumbling and falling over the things we cannot understand, we ought to give thanks to God for those revelations of wisdom and grace, which even the simplest minds are able to grasp. When we find things written in the Word of God that we do not understand, or that appear to our puny brains to be inconsistent with matters of clear revelation, let us reverently bow to the Scriptures, knowing that God is true, praying and waiting for clearer understanding that only God the Holy Spirit can give. Let us never speculate about divine truth, or offer opinions about things beyond our comprehension. There are five things in this paragraph that demand our attention.
The Prejudice of The Pharisees
First, in Mat 12:22-27 we see the prejudice of the Pharisees against Christ and his gospel, and learn that no slanderous speech is too vile and reprehensible for lost religious people to use against the gospel of Christ.
Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. And all the people were amazed, and said, Is not this the son of David? But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.
Whenever we read of our Lords miracles in healing the bodies of people, we ought to view them as demonstrations of our Saviors great compassion upon our immortal souls. It is the blind and dumb in spirit that he came to deliver.
When our Lord cast out devils, the Pharisees said, He does that by Beelzebub! It was an absurd charge, as our Lord demonstrated; but these men were blinded by religious prejudice. And none are so blind as those who will not see. When they could not refute his doctrine, could not deny the validity of his works, and would not acknowledge him as the Christ of God, the only way these men could justify their behavior was to slander the Saviors name and seek to cast reproach upon his character.
These Pharisees are not the only people who have lost reason, good sense, and civility when confronted with the Kingdom of God. The religious world called Athanasius a devil when he insisted upon the doctrine of the Holy Trinity. The pope called Martin Luther a devil when he proclaimed the doctrine of justification by faith alone.
This ought never to surprise us. When religious men are determined to reject the doctrine of the gospel, which they cannot refute, they attempt to defend themselves by blackening the character of those who preach the free grace of God in Christ. What an honor it is to Gods faithful servants when such men speak evil of them for proclaiming the gospel of Christ. By their slanders they simply treat our Masters servants as they treated the Lord Jesus himself. I have been called a devil by more than a few of these Pharisees sons over the years, and always count it my honor to be so treated (Mat 10:25).
In verse twenty-five when the Holy Spirit tells us, Jesus knew their thoughts, he gives clear testimony to our Saviors eternal deity. None but the eternal God knows the thoughts of men. It is written, I am he which searcheth the reins and hearts (Rev 2:23). And there is in this passage a clear declaration of the three persons of the Holy Trinity as well. As all three Persons in the holy Trinity are engaged in all the work of our salvation (Eph 1:3-14), so all three are here engaged in the work of casting out devils. The Lord Jesus Christ, God the Son, said, I cast out devils. He said that he did it by the Spirit, by God the Holy Spirit. And he calls God the Spirit, the Spirit of God, that is of God the Father. As it is written, There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
The Binding of Satan
Second, Mat 12:28-29 describe the work of Christ as the binding of Satan.
But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Or else how can one enter into a strong mans house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
In verse twenty-six the Lord Jesus speaks of Satans kingdom. Here he speaks of the binding of Satan. The fact that Satan sets up and maintains an empire of sin in every human heart is a fact too obvious to be questioned by any rational person. The terrible effects of it are too well known to be denied. Here we have that fact plainly stated. It was, as Robert Hawker wrote, the setting up this kingdom against God and his Christ, for which the devil and his angels are said to have been cast out of heaven and to have left their own habitation (Rev 12:7-12; Jud 1:6). It was by Satans seduction of Eve that Adam was brought down, and by Adams transgression that the whole human race was made a fallen, corrupt, sinful race (Rom 5:12). It is Satan who works in all the children of disobedience continually (Eph 2:2-4).
Because Satans kingdom of darkness, deception, and sin takes in the entire human race, he is called the prince of this world (Joh 16:11). Because he seeks to destroy our souls and seeks to destroy the church and kingdom of God, he is call a roaring lion (1Pe 5:8) and the dragon (Rev 12:7), the devil and Satan. Here he is called the strong man armed. So powerful is his influence over the unregenerate, that men are taken captive by him at his will (2Ti 2:26).
How happy and thankful we ought to be to read in the Book of God that the Son of God was manifested that he might destroy the works of the devil (1Jn 3:8). One great purpose and design of the gospel is the overthrow of Satan and his kingdom and the restoration of perfect order in Gods creation. Let us rejoice! The Son of God came into this world to save his people from their sins and that he might destroy the works of the devil; and that which he came to accomplish shall be accomplished! The Word of God reveals a threefold binding of Satan.
1.By his death upon the cross, in the accomplishment of our redemption, and by his resurrection from the grave our Savior bound Satan and broke the power of his usurped dominion over the nations of the world of Satan (Joh 12:31-33; Col 2:13-15; Heb 2:14-15; Rev 20:1-6).
2.In regeneration and conversion, by the power of his grace, through the operations of his Holy Spirit in the new birth, the Son of God binds Satan in the hearts of chosen, redeemed sinners and takes possession of his house.
That is what is described in Mat 12:28-29. Our Savior is the man stronger than the strong man armed. He comes by omnipotent mercy into the hearts of chosen sinners, binds Satan, casts him out, and spoils him of all. This is what happens every time he saves a sinner. He does not stand knocking at the door of the lost sinners heart, hoping that the sinner might choose to let him enter. He knocks the door down, bolt and bar, enters the house of the ransomed soul, and sets up his throne in the heart, bringing his welcome with him. Thus it is that we have been translated from the kingdom of darkness into the kingdom of Gods dear Son (Isa 49:24; Mar 3:27; Luk 11:21-22; Joh 12:31; Joh 14:30; Joh 16:7-11; Eph 2:1-4).
3.When he comes again to make all things new, the Lord Jesus will cast Satan out of this world into the lake of fire, where he shall have no more power (Rev 20:10).
There is a day coming, when Christ comes again in his glory, when the total and everlasting destruction of Satans kingdom will take place. In that day we who are one with Christ will triumph over the prince of darkness in complete victory (Rom 16:20. There is no such thing as a devils hell. Hell belongs to God. It is his torture chamber, in which he will forever torment the devil and all who have followed him to destruction.
The Impossibility of Neutrality
In Mat 12:30 the Lord Jesus shows us the impossibility of neutrality with regard to him, his gospel, and his kingdom. He that is not with me is against me; and he that gathereth not with me scattereth abroad. Multitudes try to straddle the fence, halting between two opinions, not wishing to deny Christ altogether and not wishing to serve him altogether, not wanting to engage in open rebellion to the Son of God, but not wanting to engage in the cause of Christ. But such neutrality is impossible.
There are, with regard to spiritual things, only two camps; there are only two sides. Either we are with Christ, committed to him and his cause, or we are against Christ, committed to the world, the flesh, and the devil. We cannot serve both God and mammon. If we do not serve Christ, we oppose him. There is no middle ground. In a word, the gospel of Christ demands decisiveness (Jos 24:15). In his commentary on verse thirty John Gill wrote, Since there is such an open war proclaimed and carried on between Christ and the devil, none ought to be neutral; whoever is not on the side of Christ, is reckoned as an enemy; and whoever is not concerned by prayer or preaching, or other means to gather souls to his word and ordinances, and to his church, and to himself, is deemed by him a scatterer of them.
Blasphemy Against the Holy Spirit
Mat 12:31-32 introduce us to what our Savior calls the blasphemy against the Holy Ghost, and warns us against the danger of what he declares is the only unpardonable sin.
Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
It is not difficult to show from the Scriptures what this sin is not. The difficulty is showing clearly what it is.
Our Savior clearly declares the free, full, absolute, and everlasting forgiveness of all sin to all believers. All manner of sin and blasphemy shall be forgiven unto men. If we confess our sins, no matter what they are, no matter how vile they are, no matter how many they are, no matter how old or how new they are, the Lord God is faithful and just to forgive us our sins, all of them, completely, and forever, and to cleanse us from all unrighteousness (1Jn 1:9). The blood of Jesus Christ, Gods Son, cleanseth us from all sin (1Jn 1:7).
Yet, the Son of God does speak about one particular sin that is unpardonable. It is called the blasphemy against the Holy Ghost. What is the blasphemy against the Holy Ghost? The blasphemy against the Holy Ghost does not involve sins of ignorance. The distinction drawn between speaking against the Son of man and speaking against (blaspheming) the Holy Ghost must not be overlooked. The sin against Christ as the Son of man was committed out of ignorance by those who did not know that he is the Messiah. Therefore, they did not receive him, believe him, and obey him, but opposed, persecuted, and even crucified him. But they did it ignorantly (1Co 2:8), as Saul of Tarsus did (1Ti 1:13).
This sin and blasphemy against the Holy Spirit, which our Savior declares is unpardonable, is committed by men and women who willfully persist in unbelief and obstinate impenitence, deliberately rejecting the counsel of God against themselves, and are therefore given up to a reprobate mind. J.C. Ryle accurately describes it as, The union of the clearest head-knowledge of the Gospel with deliberate rejection of it, and deliberate choice of sin and the world.
John Gill wrote, It is a despiteful usage of the Spirit of grace, an opposing, contradicting, and denying of the operations wrought, or the doctrines revealed by him, against a mans own light and conscience, out of a willful and obstinate malice, on purpose to lesson the glory of God, and gratify his own lusts. Such was the sin of the Scribes and Pharisees; who, though they knew the miracles of Christ were wrought by the Spirit of God, yet maliciously and obstinately imputed them to the devil, with a view to obscure the glory of Christ, and indulge their own wicked passions.
This unpardonable sin is the willful, deliberate rejection of Christ by one who is fully convinced that he is the Son of God and the only Savior of sinners. It is a deliberate refusal to bow to him as Lord. It is choosing to save your life, rather than lose it to the dominion of the Son of God. It is nothing less than running over top of the Son of God to get to hell!
Those who are troubled with the fear that they may have committed this unpardonable sin, most assuredly, have not done so! The one thing that always characterizes those people described in the Scriptures as reprobate is a callousness and hardness, that is the result of a seared conscience. When God gives a man up in reprobation, that man is no longer concerned for the glory of God, the knowledge of Christ, and the things of God.
Lots wife, Pharaoh, King Saul, Ahab, and Judas Iscariot stand out as beacons to warn all. Each of them had crystal clear knowledge. Yet, each of them deliberately rejected Christ. They had light in their heads, but darkness in their hearts. Each of them today is in hell, suffering the wrath of God! Beware of despising the light God has given you. Do you know the truth? Then walk in the truth. Walk in the light God has given you. That is the best safeguard against the unpardonable sin.
Importance of Words
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
Our Lord calls the Scribes and Pharisees of his day and ours a generation of vipers. The seed of the woman and the seed of the serpent are identified and defined throughout the Word of God as being at enmity toward each other (Gen 3:15). On another occasion, our Savior said to the same people, Ye are of your father the devil, and the lusts of your father ye will do (Joh 8:44). Because they are of their father, the devil, nothing but evil can be expected from such people. How can ye being evil speak good things? Ye believe not, because ye are not of my sheep (Joh 10:26). Such serpents, such a a generation of vipers, cannot escape the damnation, of hell (Mat 23:33; Mat 13:38; Mat 25:33; Act 13:10; 2Pe 2:12-14; 1Jn 3:8-9; 1Jn 3:12).
A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. The Scriptures plainly declare, There is none good, no not one (Rom 3:10). Yet, our Lord here speaks of a good man. Obviously, he here distinguishes his own from the rest of the world. All who are born of God are made good before him by his own work of grace, by the righteousness of Christ imputed to them in justification and the righteousness of Christ imparted to them in regeneration (1Co 6:11; 2Pe 1:4; 1Jn 3:5-10). The good man differs from the natural man. He is a different man than he once was, because he is a new creature in Christ. He has a righteous nature imparted to him by the grace of God. Out of the good treasure of his heart, by the graces of his Holy Spirit planted in him, he brings forth the sweet and precious fruit of the Spirit in his life and in his speech (Gal 5:22-23; Php 1:27). He speaks of Christ, his righteousness, his atonement, his forgiveness, and his grace, declaring what God has done for his soul (Psa 66:16).
In Mat 12:36-37 our Savior shows us the immense importance of being careful about our words. He says, for every idle word that men shall speak, they shall give an account in the day of judgment. Then he adds, By thy words shalt thou be justified, and by thy word thou shalt be condemned. If there were nothing else in the Bible to do so, these statements of our Lord about the tongue should convince all who read them that we are all guilty before God and need the righteousness of Another, even the righteousness of Christ, to give us acceptance with him in the day of judgment (Php 3:9).
Our Words reveal the state of our hearts. Words of grace, kindness, goodwill, and cheer give evidence of a heart renewed by grace. Words of envy, malice, slander, and gossip, words that are intended to hurt others reveal an evil, depraved, unregenerate heart (Eph 4:30-32). Idle words may seem frivolous to us; but they do permanent damage. Death and life are in the power of the tongue (Pro 18:21). Idle words often stick in the minds of those who hear them long after the one who speaks them is dead. No member of our bodies is more powerful to do good and to do evil than our tongues.
For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the horses mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: But the tongue can no man tame; it is an unruly evil, full of deadly poison. (Jas 3:2-8) Set a watch, O LORD, before my mouth; keep the door of my lips. (Psa 141:3) Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. (Col 4:6)
We must not forget that our Saviors words in Mat 12:36-37 distinguish the believer from the unbeliever. Our words as well as our actions make manifest the state of our hearts and reveal whether we are born again by his grace or are yet unregenerate. The idle, sinful words of the unbeliever reveal the fact that he is unregenerate. Likewise, the gracious words of the believer reveal the work of grace in and upon him. As Abraham and Rahab justified their professed faith in Christ by their deeds, so, too, every believer justifies his professed faith in Christ by his daily conversation (Jas 2:19-26). For the believer, there is no condemnation. Those who are redeemed by Christ shall never be condemned (Rom 8:1; Rom 8:33-34; Son 4:11; Mal 3:16-18). The unregenerate and unbelieving living and dying without Christ shall be condemned by their own words.
Fuente: Discovering Christ In Selected Books of the Bible
I cast: Mat 12:18, Mar 16:17, Luk 11:20, Act 10:38
then: Mat 6:33, Mat 21:31, Mat 21:43, Isa 9:6, Isa 9:7, Dan 2:44, Dan 7:14, Mar 1:15, Mar 11:10, Luk 1:32, Luk 1:33, Luk 9:2, Luk 10:11, Luk 11:20, Luk 16:16, Luk 17:20, Luk 17:21, Rom 14:17, Col 1:13, Heb 12:28
Reciprocal: Exo 8:19 – This is Exo 31:18 – the finger Deu 9:10 – written with Isa 53:12 – will I Luk 11:19 – by Joh 12:31 – now Act 1:2 – through Act 2:22 – which Rom 15:19 – by the 2Ti 2:26 – who are Heb 9:14 – who
Fuente: The Treasury of Scripture Knowledge
2:28
Taking for granted, then, that Christ was doing his work by the Spirit of God, it would prove his claim that he was the one to bring the kingdom of God to them.
Fuente: Combined Bible Commentary
Mat 12:28. By the Spirit of God, i.e., in union with the Spirit of God. The contrast with Beelzebub points to a Person, not an influence. The alternative raised by the Pharisees is accepted, namely, such works of power are done either by God or Satan. Then having proved the absurdity of the latter explanation, our Lord declares that the agent is the Spirit of God.
Then the kingdom of God is come upon you. The kingdom you profess to be waiting for, has come upon you suddenly, before you expected it, in spite of your opposition to me. An assertion, that His power was not only Divine, but sufficient to prove Him the expected Messiah. This strong charge against them grows directly out of the falsity of theirs against Him.
Fuente: A Popular Commentary on the New Testament
Verse 28
The Spirit of God; the power of God, in this case as is proved by the phraseology in Luke 11:20.
Fuente: Abbott’s Illustrated New Testament
The Spirit of God stands in stark contrast to Beelzebul. Matthew probably used "kingdom of God" here rather than "kingdom of heaven" to connect the kingdom with the Spirit.
"References to the Spirit occur only twelve times altogether in Matthew’s gospel, with one-third of them in chapter 12. As might be expected in a gospel concerned to interpret the significance of the life and ministry of Jesus, most of the references describe the work of the Spirit in relation to Him." [Note: Lowery, pp. 31-32.]
Jesus was claiming that He received His power from God’s Spirit (cf. Mat 12:18), a clear messianic claim. [Note: See Mark R. Saucy, "Miracles and Jesus’ Proclamation of the Kingdom of God," Bibliotheca Sacra 153:611 (July-September 1996):281-307.] The kingdom was imminent because the King was present.
"Upon" you does not mean the kingdom had somehow entered the Jews or overtaken them and they were then in it. Jesus was addressing the Pharisees, and He did not mean the kingdom had come on them of all people. Moreover Jesus’ concept of the kingdom was an earthly physical one. Furthermore everywhere else Jesus spoke of people entering the kingdom, not the kingdom entering them. [Note: H. D. A. Major, T. W. Manson, and C. J. Wright, The Mission and Message of Jesus, p. 596.]