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King James Version
Matthew 12:29
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How can someone enter a strong man’s house and steal his possessions unless he first ties up
Or else, how can one enter into a strong mans house, & spoile his goods, except hee first binde the strong man, and then he will spoile his house.
Or how can someone enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house.
"Or, how can anyone enter the strong man's house and carry off his property, unless he first ties up the strong man? And then he will plunder his house.
"If anyone wants to enter a strong person's house and steal his things, he must first tie up the strong person. Then he can steal the things from the house.
"Or how can anyone go into a strong man's house and steal his property unless he first overpowers and ties up the strong man? Then he will ransack and rob his house.
Els howe can a man enter into a strong mans house and spoyle his goods, except he first bind the strong man, and then spoile his house.
"Or how can anyone enter the strong man's house and carry off his property, unless he first binds the strong man? And then he will plunder his house.
Or how can anyone enter the strong man's house and carry off his property, unless he first binds the strong man? And then he will plunder his house.
How can anyone enter a strong man's house and steal his possessions, unless he first ties up the strong man? Then he can plunder his house.
How can anyone break into a strong man's house and steal his things, unless he first ties up the strong man? Then he can take everything.
"Or again, how can someone break into a strong man's house and make off with his possessions unless he first ties up the strong man? After that he can ransack his house.
Or how can any one enter into the house of the strong [man] and plunder his goods, unless first he bind the strong [man]? and then he will plunder his house.
Whoever wants to enter a strong man's house and steal his things must first tie him up. Then they can steal the things from his house.
Or, how can a man enter into a strong man''s house and plunder his goods, except he first bind the strong man, and then he plunders his house?
"No one can break into a strong man's house and take away his belongings unless he first ties up the strong man; then he can plunder his house.
Or how can someone enter into the house of a strong man and steal his property, unless he first ties up the strong man? And then he can thoroughly plunder his house.
Or how is anyone able to enter the house of the strong one and plunder his goods, if he does not first bind the strong one; and then he will plunder his house?
Or how can one enter into the house of the strong man, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
Or how may one go into a strong man's house and take his goods, if he does not first put cords round the strong man? and then he may take his goods.
Or how can one enter into the house of the strong man, and plunder his goods, except he first bind the strong man? Then he will plunder his house.
How can someone go into a strong man's house and carry off his possessions without first tying up the strong man? Then he can ransack his house.Isaiah 49:24; Luke 11:21-23;">[xr]
Or, how can one enter the strong one's house, and spoil his goods, unless he first bind the strong one ? and then can he spoil his house.
Or how can one enter the house of a strong man, and plunder his goods, unless he first bind the strong man? and then he may plunder his house.
Or els howe can one enter into a strong mans house, & spoyle his goodes, except he first binde the strong man, and then spoyle his house?
Or how can one enter into the house of the strong man, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
Or how can one enter into the house of the strong man, and plunder his goods, except he first bind the strong man? Then he will plunder his house.
How can one enter into the strong one's house, and plunder his goods, unless he first bind the strong one?
Again, how can any one enter the house of a strong man and carry off his goods, unless first of all he masters and secures the strong man: then he will ransack his house.
Ethir hou may ony man entre in to the hous of a stronge man, and take awey hise vesselis, but `he first bynde the stronge man, and thanne he schal spuyle his hous?
Or how can one enter into the house of the strong [man,] and spoil his goods, except he first binds the strong [man]? and then he will spoil his house.
Or else, how can one enter into a strong man's house, and seize his goods, except he shall first bind the strong man? and then he will plunder his house.
How else can someone enter a strong man's house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house.
Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house.
For who is powerful enough to enter the house of a strong man and plunder his goods? Only someone even stronger—someone who could tie him up and then plunder his house.
How can anyone go into a strong man's house and take away his things, unless he ties up the strong man first? Only then can he take things from his house.
Or how can one enter a strong man's house and plunder his property, without first tying up the strong man? Then indeed the house can be plundered.
Or how can one enter the house of the mighty and, seize his goods, unless, first, he bind the mighty one? and, then, his house, he will plunder.
Or how can any one enter into the house of the strong, and rifle his goods, unless he first bind the strong? and then he will rifle his house.
Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house.
Ether how can a ma enter into a stroge manes housse and violently take awaye his goodes: excepte he fyrst binde ye stroge man and the spoyle his housse?
`Or how is one able to go into the house of the strong man, and to plunder his goods, if first he may not bind the strong man? and then his house he will plunder.
Or how ca a man entre in to a stronge mans house, and violently take awaye his goodes, excepte he first bynde the stronge ma, & the spoyle his house?
besides, how could any one enter into the house of a man of might to rob him of his goods, except he first master the strong man? and then indeed he might plunder his house.
"Let's go on with this a little longer. How can you take a badger's babies without getting bit? If you shoot the mama, then you'll be able to take her babies.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Isaiah 49:24, Isaiah 53:12, Mark 3:27, Luke 11:21, Luke 11:22, 1 John 3:8, 1 John 4:4, Revelation 12:7-10, Revelation 20:1-3, Revelation 20:7-9
Reciprocal: Jeremiah 31:11 - stronger Matthew 12:44 - my Matthew 22:13 - Bind Mark 5:15 - him that Colossians 1:13 - delivered Colossians 2:15 - having 2 Timothy 2:26 - who are
Gill's Notes on the Bible
Or else, how can anyone enter into a strong man's house,.... This is another argument of Christ's proving that his casting out of devils could not be by Satan, but by the Spirit of God; for if he did not act by any superior power to Satan's, and such by which he was able to master, overcome, and bind him, he could never
spoil his goods, as he did; or dispossess devils out of the bodies or souls of men: just as if a man should enter into another man's house, who is strong and robust, with a design to spoil his goods, who would never make use of the man himself to do it, and can never be thought to effect it, unless he has a power superior to his, and uses it;
except he first bind the strong man, and then he will spoil his house: by the "strong man", is meant the devil, see Isaiah 49:24 who is powerful and mighty, as appears from his nature, being an angel, though a fallen one, excelling in strength human creatures; from his names, such as the roaring lion, the great red dragon, leviathan, c. from the extent of his dominion, here called "his house" which reaches to the whole posse of devils, and world of men; whence he is called the prince of the power of the air, and the prince of this world, and the god of it; and from his works and actions, in and over the bodies and estates of men, by divine permission; which might be exemplified in the case of Job, and the demoniacs in the time of Christ; and in and over the souls of men, not only over wicked men, but men under a show of religion, as antichrist and his followers; yea, saints themselves, and even over Adam in a state of innocence; but Christ is stronger than he, and attacked him, and dispossessed him of the bodies of men; and restraining him from doing them any hurt, enters into the souls of men, dethrone him, and leads him captive, who led others; and keeps him from doing them any damage; as he will in the latter day "bind" him and shut him up in prison a thousand years; and also "spoils his goods", or "vessels", and "his house"; the palace of Satan, by taking bodies and souls out of his possession; by awakening the conscience, enlightening the mind, working upon the affections, subduing the will, and implanting principles of grace and holiness in the heart; and so making it a fit habitation for God, which spoils it for the devil: in all which, Satan can never be thought to have any hand; and therefore the suggestion that Christ casts out devils by his assistance, even out of the bodies of men, has no show of reason in it.
Barnes' Notes on the Bible
Then was brought unto him one possessed with a devil - See the notes at Matthew 4:24. The same account, substantially, is found in Mark 3:22-27, and Luke 11:14-26.
Matthew 12:23
Is not this the Son of David? - That is, Is not this the promised âdescendantâ of David, the Messiah? They were acquainted with the prophecy in Isaiah 35:5, âThen the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped,â and they inferred that he must be the promised Messiah who was able to do this. This inference was drawn by the common people, and not by the proud and haughty Pharisees. It is not uncommon that people of plain common sense, though unlearned, see the true meaning of the Bible, while those who are filled with pride and science, falsely so called, are blinded.
Matthew 12:24
But when the Pharisees heard it ... - It was necessary for the Pharisees, who had determined to reject Jesus of Nazareth, to account in âsomeâ way for the miracles he had performed.
Here was a manifest miracle, an exertion of power unquestionably superior to what people could put forth. The common people were fast drawing the proper inference from it, and coming into the belief that this was the Messiah. The authority and power of the Pharisees were declining. Unless, therefore, some way should be devised of accounting for these facts, their influence would be at an end. Whatever way of accounting for them was adopted, it was necessary that they should acknowledge that there was âsuperhuman power.â The people were fully persuaded of this, and no man could deny it. They therefore ascribed it to the prince of the devils - to Beelzebub. In this they had two objects:
- To concede to the people that here was a âmiracle,â or a work above mere human power.
- To throw all possible contempt on Jesus. Beelzebub, or Beelzebul, as it is in the Greek, and correctly rendered in the margin, was an opprobrious name given to the leader of the devils as an expression of supreme contempt. See the notes at Matthew 10:25.
Matthew 12:25, Matthew 12:26
And Jesus knew their thoughts ... - To know the thoughts of the heart belongs only to God, Psalms 139:2; Jeremiah 17:10.
Every kingdom ... - Their subtle and cunning device was completely foiled, and Jesus made their argument recoil on their own heads. A kingdom or a family can prosper only by living in harmony. The different parts and members must unite in promoting the same objects. If divided - if one part undoes what the other does - it must fall. So with the kingdom of Satan. It is your doctrine that Satan has âpossessedâ these whom I have cured. It is also your doctrine that he has helped me to cure them. If so, then he has helped me to undo what he had done. He has aided me to cast himself out - that is, to oppose and discomfit himself. At this rate, how can there be any stability in his kingdom? It must fall, and Satan must have less than human prudence.
Matthew 12:27
By whom do your children cast them out? - Your disciples; your followers.
See the notes at Matthew 1:1. Christ was not satisfied by showing them the intrinsic absurdity of their argument. He showed them that it might as well be applied to them as to him. your disciples, taught by you and encouraged by you, pretend to cast out devils. If your argument be true that a man who casts out devils must be in league with the devil, then âyour disciplesâ have made a covenant with him also. You must therefore either give up this argument, or admit that the working of miracles is proof of the assistance of God.
Therefore they shall be your judges - They condemn you and your argument. They are conclusive witnesses against the force of your reasoning.
Matthew 12:28
But if I cast out devils by the Spirit of God ... - The Spirit of God, here, means the âpowerâ of God - in Luke, by the âfingerâ of God.
Compare Exodus 8:19; Psalms 8:3. If this work is not by the aid of Satan, then it is by the aid of God. Then his kingdom, or âreign,â is come, Matthew 3:2. The reign of Satan over people, and the reign of God are in opposition. If God expels Satan from his dominion over people, then his reign has come.
Matthew 12:29
Or else ... - The Saviour makes use of a new illustration to confute the Pharisees, drawn from breaking into a house.
A man could not break into the house of a strong man and take his property unless he had rendered the man himself helpless. If he had taken his goods, it would therefore be sufficient proof that he had bound the man. So I, says he, have taken this âproperty - this possessed personâ - from the dominion of Satan. It is clear proof that I have subdued âSatan himself,â the âstrongâ being that had him in possession. The words âor elseâ mean âor how:â âHow, or in what way, can one, etc.â
Spoil his goods - The word âspoilâ commonly means, now, to corrupt, injure, or destroy. Here it means âto plunder,â to take with violence, as it commonly does in the Bible. See Colossians 2:8, Colossians 2:15; Exodus 3:22.
Matthew 12:30
He that is not with me ... - In addition to his other arguments, Jesus urges this general principle, that there can be but two parties in the universe.
If anyone did not act with him, he was against him. If he gathered not with him, he scattered. This is taken from the practice of persons in harvest. He that did not gather with him, or âaidâ him, scattered abroad, or opposed him. The application of this was, âAs I have not united with Satan, but opposed him, there can be no league between us.â The charge, therefore, is a false one.
Clarke's Notes on the Bible
Verse 29. Else how can one enter into a strong man's house — Men, through sin, are become the very house and dwelling place of Satan, having of their own accord surrendered themselves to this unjust possessor; for whoever gives up his soul to sin gives it up to the devil. It is Jesus, and Jesus alone, who can deliver from the power of this bondage. When Satan is cast out, Jesus purifies and dwells in the heart.
