“Then a demoniac was brought to Him, blind and mute, and He healed him so that the mute man spoke and saw. And all the crowds were confused and were saying, ‘This is not the Son of David, [is it]?’ So hearing, the Pharisees said, ‘This one does not cast out demons except by Beelzebul, the ruler of demons.’ But knowing their thoughts, He said to them, ‘Every kingdom divided against itself is laid waste, and every city or house divided against itself will not stand. And if Satan casts out Satan, he’s divided upon himself; how then will his kingdom stand? And if I, by Beelzebul, cast out demons, by whom do your sons cast out? On account of this, they will be your judges. But if by the Spirit of God, I Myself cast out demons, then the kingdom of God has come upon you. Or, how can anyone enter into the house of a strong man and snatch away his goods, if not he first might bind the strong man? And then he will plunder his house. The one who is not with Me is against Me, and the one who is not gathered with Me scatters.’”
Yet another conflict involving the Pharisees is introduced in these verses, one that begins with a miracle. Though Matthew is routinely the more concise of the synoptic writers, the brevity of the miracle itself is startling even for Matthew. This brevity is highlighted by the length of Matthew’s record of the subsequent events. Not only is it obvious that Matthew desires to draw attention to the events flowing from the miracle rather than the miracle itself, but that he also places a premium on those events. Simply put, these events are important to Matthew.
The common theme throughout this final section is that of rejection. The first scene of this drama is first set up by the events of vv. 22-24 where Jesus is accused of being in league with the devil. Jesus’ initial response to those events consists of a logical defense against such an accusation that should not only acquit Him but serves to prove that He is precisely who He claims to be (vv. 25-30). As Jesus logically demonstrates the validity of His claims, He brings forth damning implications upon the Pharisees.
The Scene: An Attempted Accusation (vv. 22-24)
This opening scene provides the context for the next 15 verses. That Matthew desires us to understand Jesus’ actions in a way that relates to vv. 15-21 is obvious by his initial “Then” (Τότε). The connection is logical more than it is temporal. The point is that Jesus was very much where we left Him, healing those who came to Him (vv. 15-16). This scene consists of three actors: Jesus, the crowds, and the Pharisees.
Jesus Delivers (v. 22)
“Then a demoniac was brought to Him, blind and mute, and He healed him so that the mute man spoke and saw.”
The fact of this healing is what is important to Matthew (and thus his audience) rather than the details surrounding it. We are not told who brought this demoniac, but only that he was brought to Jesus. We are not told how Jesus healed him (by touch, word, command) but only that He did so. The man’s demon possession was manifested in the fact that he could neither see nor speak. His healing resulted in the restoration of his speech and sight. It is evident to all that this man is now restored.
Within the context of Matthew’s gospel, it is important that we note how Jesus continues to heal the broken, bind up the broken hearted, and in all other ways provide rest for those who come to Him (11:28). A man that was deaf and blind is not good for much, a proverbial broken reed or smoking wick (12:20). But the Servant of Is. 42:1-4 does not discard these desperate ones so easily. Jesus continues to deliver on His promises.
This scene is strikingly similar to the events recorded in 9:32-34 where Jesus healed a demoniac, amazed the crowds, only to receive secretive condemnation from the Pharisees. There is a pattern developing regarding the way in which people respond to Jesus, a pattern of non-commitment and overt rejection. This pattern is about to be broken.
The Crowds Refuse to Believe (v. 23)
“And all the crowds were confused and were saying, ‘This is not the Son of David, [is it]?’”
A casual reading of most English texts make it seem as if there is nothing new in the crowd’s response. They’ve been amazed/ἐκπλήσσω (7:28), awestruck/φοβέω (9:8), and marveled/θαυμάζω (9:33) before. But now they are in a state of astounded, dumbfounded, confused (ἐξίστημι). The statement indicates that they cannot make sense of what they had just seen, a fact that is brought out by what they kept saying among themselves.
While difficult to fully capture the nuance of the Greek in English, it is important to note that this response is not altogether positive for a couple of reasons. First, the fact that this is a question (Is this the Son of David?) rather than a statement (This is the Son of David!) indicates at least a level of doubt. Second, the Greek construction suggests that a negative response is expected (no). This is hardly an affirmation of Jesus’ Messiahship.
Yet, this response is not quite that of outright rejection either. The fact that they even consider Jesus to be the “Son of David” (a clear Messianic title) is certainly an improvement of what they have said of Him in the past. Before, Jesus was simply more authoritative than their teachers (7:29), a man (9:8), and unique (9:33). Now at least there is the possibility that Jesus is the long-anticipated Messiah. Perhaps the crowds are coming around, warming up to the idea, and perhaps not. The best we can say about them is that they are confused and undecided. We cannot say the same for the Pharisees.
The Pharisees Accuse (v. 24)
“So hearing, the Pharisees said, ‘This one does not cast out demons except by Beelzebul, the ruler of demons.’”
What the Pharisees hear is the crowds’ repeated confusion as they debate if Jesus’ miracle somehow proves that He is the Messiah. This repeated ripple of wonderment motivates their response. There is no attempt to hide or excuse the fact that Jesus healed the demoniac. Only a desperate attempt to devalue the miracle. The accusation is aimed at identifying the source of Jesus’ power and linking that power with evil forces. If Jesus is in league with the ruler of demons, then He cannot possibly be Messiah.
Several things must be noted. First, this very scenario was anticipated by Jesus when He commissioned His apostles (10:25). Clearly Jesus foresaw that He would be so slandered, yet He encouraged His apostles to have no fear despite the accusations. All would be revealed in due time.
Second, “Beelzebul” (Βεελζεβούλ) is an attempt to link Jesus with Satan. There is a long debate as to where this name comes from that includes suggestions that range from an adaptation of the Philistine idol Beelzebub (2 Kings 1:2) to a Jewish invention of derision identifying all pagan idols as the “lord of dung”. Regardless of how the name came to be, it is important to understand that in the mind of the 1st century Pharisee, the ruler of demons (Beelzebul) is none other than Satan himself.
Third, the Pharisees’ accusation is primarily aimed to discredit Jesus regarding the source of His power. As already observed, they could do nothing to discredit that Jesus demonstrated unearthly power. The last miracle Jesus performed by sheer will rather than by action or even by the spoken word (12:13). If Jesus’ power is not of this world, then there are only two options regarding its source: divine or demonic. Clearly, they prefer the latter option.
Finally, the ultimate objective of this accusation is to disqualify Jesus as Messiah in the eyes of the people. This is not the first time the Pharisees have sought to discredit Jesus’ power (9:34). Yet, the stakes have now been raised. The people are seriously pondering if Jesus’ power might be an indication of His identity. If Jesus’ power is linked with Satan, then He cannot possibly be Messiah. Not only this, but crediting Satan as the source of Jesus’ power would make Jesus a magician, sorcerer, worker of the black arts; an offense punishable by death (Deut. 18:9-14). Since the attempt on Jesus’ life regarding the Sabbath failed, this could very well be the ticket the Pharisees were looking for.
Jesus’ Defense: Forcing a Verdict (vv. 25-30)
Now it is time for Jesus to respond. Earlier (9:34), Jesus did not bother with a response to this same kind of slander. Yet the persistence of the Pharisees and the state of the crowd will not allow Jesus to remain silent. Thus, His response follows two basic lines of defense. First, Jesus deconstructs the accusation (vv. 25-27). Then, He presents His own objective evidence which comes with the most commanding of implications (vv. 28-30).
Deconstruction of the Accusation (vv. 25-27)
The accusation of the Pharisees contains more flash than fire. Because of who they are (the religious and moral leaders of Israel) and because of the weight of their accusation (that Jesus is a sorcerer who serves Satan and is deserving of death), they think that they can buffalo the crowd into submission. What they don’t account for was that Jesus knew their thoughts. As typical of cowards, the Pharisees make drastic accusations but not to Jesus’ face. Their only intention was to draw the people away from Jesus without making direct contact with Jesus. Here, Jesus forces their hand by being the first to force a confrontation.
Accusation is Illogical (vv. 25-26)
The first task in deconstructing the Pharisees’ argument is to show just how laughably illogical is their reasoning. Jesus does this by first establishing the most basic of concepts (v. 26) before applying that elementary principle to this specific situation (v. 26).
Elementary Principle (v. 25): “Every kingdom divided against itself is laid waste, and every city or house divided against itself will not stand.” – This is not a difficult concept to grasp: division destroys. It does not matter if division exists in a vast kingdom, a smaller city, or even the smallest human organization of the family (house), it will lead to the destruction of that entity. The division that Jesus points to is that which actively fights against itself or is civil war. Even among the most wicked of kings, mayors, and fathers, civil strife and factions is never the objective of policy. An unfortunate and unavoidable reality, perhaps. But never a goal to be sought after.
Jesus’ language here is masterfully designed. By introducing the concept of kingdom, He is already preparing for His comeback in v. 28. Yet, by stringing together the idea of kingdom, city, and home, He makes this principle universal. The Pharisees don’t know it yet, but there is already no way to escape Jesus’ reasoning.
Specifically Applied (v. 26): “And if Satan casts out Satan, he’s divided upon himself; how then will his kingdom stand?” – Now Jesus applies the universal to the specific. Jesus uses the first-class conditional construction to tease out an implication of the Pharisees’ accusation. If it is true (which it isn’t) that Jesus is casting out demons because He is empowered by Beelzebul, the ruler of demons known as Satan, then Satan would be actively casting out himself. If Satan is casting himself out, then he is clearly demonstrating the very folly Jesus mentioned in v. 25. If Satan has blundered so drastically, how can his kingdom stand?
There are only two possible answers to this question, neither of which Jesus waits for. Either (1) the Pharisees are mistaken, and Jesus does not work for Satan or (2) Satan is an idiot who is wreaking havoc upon himself. If Jesus is not in league with Satan, then the Pharisees have some serious backpedaling to do because Jesus would then be understood as actively dismantling Satan’s domain. If Jesus is working for Satan, He’s still serving as a wrecking ball to Satan’s schemes and might just as well be left alone. If Satan’s an idiot, let him be an idiot. If not, then Jesus is an antagonist to Satan rather than an ally. As it stands, the Pharisees’ accusation flies in the face of logic. But Jesus is not yet done deconstructing their argument.
Accusation is Inconsistent (v. 27)
“And if I, by Beelzebul, cast out demons, by whom do your sons cast out? On account of this, they will be your judges.”
Not only is the Pharisees’ accusation illogical, but it is also inconsistent. Jesus uses another first-class conditional construction to draw attention to the Pharisees’ judgment of others who supposedly perform demon exorcisms. Jesus pits Himself against the “sons” of the Pharisees (followers, disciples, those of their kind and guild). That the Jews practiced exorcisms is well documented. Whether these exorcisms were valid or not is another discussion entirely. But that is not the point Jesus makes. It is enough to say that Jesus points to the fact that the Pharisees clearly approve of others who supposedly do the same thing that Jesus is condemned for doing. If Jesus is empowered by Beelzebul then who supplies power to those whom the Pharisees support and approve of? In condemning Jesus, they condemn their own supporters and followers.
Because of this fact, their own followers will judge them. The sense here is that the Pharisees cannot hope to make this accusation stick if only for the sake of those whom they will impugn. If the Pharisees fail to backtrack, their own followers will condemn them for this accusation.
Presentation of Alternative Evidence (vv. 28-29)
After completely dismantling the Pharisees’ argument, Jesus now turns to present evidence in His favor. First, Jesus presents the only remaining possibility for the source of His power. Then, He demonstrates the implications of that possibility by means of an illustration.
Positive Alternative & Implications (v. 28)
“But if by the Spirit of God, I Myself cast out demons, then the kingdom of God has come upon you.”
Another first-class conditional statement argues from an assumed truth. Yet, this vantage point is no longer for the sake of argument but is in fact the only viable option left. All agree that the power to exorcise demons cannot come from humans. Thus, only a spiritual power can provide the answer. But Jesus has already demonstrated that this power cannot have come from Satan and so His power must be divine rather than demonic. Jesus’ assumption (the only possibility left) is that “I cast out demons by the Spirit of God”. That assumption comes with an implication: the kingdom of God has come upon you.
There is no reason to say silly things like the kingdom anticipated by Jesus in 4:17 has now come to earth whereby we now live within the completed kingdom of Jesus. Such thinking makes it difficult to make sense of the apostles’ question regarding the kingdom after Jesus’ resurrection (Acts 1:6) or their instruction to the churches of Galatia to persevere in order to enter the future kingdom (Acts 14:22). While every Christian is a kingdom citizen, we are aliens and strangers in this world until the King returns to establish His kingdom on earth. Nor is there any merit in pitting “the kingdom of heaven” against “the kingdom of God”, for the two terms describe the same reality.
The context of this statement resides in two things. First, the Pharisees sought to undermine Jesus’ authority/power by attributing it to Satan. Second, the effort of undermining Jesus was to affect His dismissal as a viable candidate for Messiah in the people’s eyes. The Pharisees linked the source of Jesus’ power and the idea of His Messiahship. Jesus does the exact same thing. By claiming His power is from the Spirit of God, Jesus draws out the implication that His work exemplifies the blessings of the kingdom.
The point is to back the Pharisees into a corner. Either Jesus is empowered by Satan and a sorcerer, or He’s empowered by God the Holy Spirit and Messiah. There is no third option. But if Jesus is Messiah, then all that He has said and done (specifically the healing of this demoniac) is a demonstration of kingdom expectations. The Pharisees have been staring the proof of the kingdom in the face and calling it the work of Satan! To back up this claim, Jesus presents an illustration.
Illustration & Implications (v. 29)
“Or, how can anyone enter into the house of a strong man and snatch away his goods, if not he first might bind the strong man? And then he will plunder his house.”
That Jesus metaphorically refers to the exorcism of the demoniac through this illustration is obvious. The man was one of Satan’s (the strong man) possessions, a vessel in his own secure household. Yet Jesus stepped into that same house and plundered it (restoring the demoniac) at will! Who can do this sort of thing unless they are more powerful than the strong man! The illustration strongly suggests that Jesus, as Messiah, is no match for Satan who is in fact helpless to stop Jesus from doing whatever He pleases while He is in Satan’s domain.
The implication drives further than we may at first realize, for in this illustration, Jesus alludes to Is. 49:24-25: Can the prey be taken from the mighty man, or the righteous captives be rescued? Surely, thus says Yhwh, “Even captives of the mighty man will be taken away, and the prey of the tyrant will be rescued; for I certainly will contend with the one who contends with you, and I certainly will save your sons.” Jesus’ illustration not only implies that He is stronger than Satan and that He is opposed to Satan, but the whole picture indicates a claim that He (at the very least) is working on Yhwh’s behalf to bring about the salvation Yhwh promised through Isaiah! How could the Pharisees have been so wrong? How could the crowds have been so confused? To this last group, Jesus’ conclusion comes in the form of a warning.
Exhortation and Warning (v. 30)
“The one who is not with Me is against Me, and the one who is not gathered with Me scatters.”
The language of gathering and scattering is the language of shepherding (9:36; 10:5; 12:11-12) and so Jesus presents Himself as the great Shepherd of the people. This warning is not directed to the Pharisees, for their minds are already made up. Rather, Jesus addresses this to the listening crowds who seem to be wavering on the fence. The Pharisees are decidedly against Jesus and seem to be comfortable with their decision. Yet, the people feign indecision. Much of Jesus’ argumentation thus far has been to paint the Pharisees into a corner with only two options open to them. Now, Jesus makes the same presentation to the people. If they are not with Jesus, they are against Him. If they do not gather to Jesus, they scatter. The choice is before them: Jesus or the tradition of the Pharisees. There is no such thing as a neutral or non-combatant in this fight. They must trust Jesus as their Messiah or be prepared to fight Him. All who fail to gather to Jesus and follow Him alone will scatter.
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