Matthew 12:29

Having concluded the second answer, He brings forward yet a third, saying, "Or how can any enter into a strong man's house? For that Satan cannot cast out Satan is clear from what has been said; and that no other can cast him out, till he have first overcome him, is plain to all. Thus the same as before is established yet more abundantly; for He says, So far am I from having the Devil for my ally, that I rather am at war with him, and bind him; and in that I cast out after this sort, I therein spoil his goods. Thus He proves the very contrary of that they strove to establish. They would shew that He did not cast out demons of His own power; He proves that not only daemons, yea but the prince, also of the daemons He hath bound, as is shewn by that which He hath wrought. For if their Prince were not overcome, how were the daemons who are His subjects thus spoiled. This speech seems also to me to be a prophecy; inasmuch as He not only casts out daemons, but will take away all error out of the world, and dissolve the craft of the Devil; and He says not rob, but spoil, shewing that He will do it with power.

His "house" is this world, which is set in evil, not by the majesty of the Creator, but by the greatness of the sinner. The strong man is bound and chained in tartarus, bruised by the Lord's foot. Yet ought we not therefore to be careless; for here the conqueror Himself pronounces our adversary to be strong.

He calls him "strong," shewing therein his old reign, which arose out of our sloth.

For he held us, that we should not by our own strength be able to free ourselves from him, but by the grace of God. By his goods, he means all the unbelievers. He has bound the strong man, in that He has taken away from him all power of hindering the faithful from following Christ, and gaining the kingdom of heaven.

Therefore He has spoiled his house, in that them, whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His Apostles and their successors to be converted. By this plain parable therefore He shews that He does not join in a deceitful working with the daemons as they falsely accused Him, but by the might of His divinity He frees men from the daemons.

2. But also, when He spoke of the devil as strong, not absolutely so, but as in comparison with us, the Lord showed Himself under every aspect and truly to be the strong man, saying that one can in no other way “spoil the goods of a strong man, if he do not first bind the strong man himself, and then he will spoil his house.” Now we were the vessels and the house of this [strong man] when we were in a state of apostasy; for he put us to whatever use he pleased, and the unclean spirit dwelt within us. For he was not strong, as opposed to Him who bound him, and spoiled his house; but as against those persons who were his tools, inasmuch as he caused their thought to wander away from God: these did the Lord snatch from his grasp. …

6. This also does likewise meet [the case] of those who maintain that He suffered only in appearance. For if He did not truly suffer, no thanks to Him, since there was no suffering at all; and when we shall actually begin to suffer, He will seem as leading us astray, exhorting us to endure buffering, and to turn the other cheek, if He did not Himself before us in reality suffer the same; and as He misled them by seeming to them what He was not, so does He also mislead us, by exhorting us to endure what He did not endure Himself. [In that case] we shall be even above the Master, because we suffer and sustain what our Master never bore or endured. But as our Lord is alone truly Master, so the Son of God is truly good and patient, the Word of God the Father having been made the Son of man. …

1. It was necessary, therefore, that the Lord, coming to the lost sheep, and making recapitulation of so comprehensive a dispensation, and seeking after His own handiwork, should save that very man who had been created after His image and likeness, that is, Adam, filling up the times of His condemnation, which had been incurred through disobedience, [times] “which the Father had placed in His own power.” [This was necessary] too, inasmuch as the whole economy of salvation regarding man came to pass according to the good pleasure of the Father, in order that God might not be conquered, nor His wisdom lessened, [in the estimation of His creatures.] For if man, who had been created by God that he might live, after losing life, through being injured by the serpent that had corrupted him, should not any more return to life, but should be utterly [and for ever] abandoned to death, God would [i …

3. Who, then, is this Lord God to whom Christ bears witness, whom no man shall tempt, whom all should worship, and serve Him alone? It is, beyond all manner of doubt, that God who also gave the law. For these things had been predicted in the law, and by the words ( sententiam ) of the law the Lord showed that the law does indeed declare the Word of God from the Father; and the apostate angel of God is destroyed by its voice, being exposed in his true colours, and vanquished by the Son of man keeping the commandment of God. …

28. What wonder is it, beloved brethren, if such is the prayer which God taught, seeing that He condensed in His teaching all our prayer in one saving sentence? This had already been before foretold by Isaiah the prophet, when, being filled with the Holy Spirit, he spoke of the majesty and loving-kindness of God, “consummating and shortening His word,” He says, “in righteousness, because a shortened word will the Lord make in the whole earth.” For when the Word of God, our Lord Jesus Christ, came unto all, and gathering alike the learned and unlearned, published to every sex and every age the precepts of salvation, He made a large compendium of His precepts, that the memory of the scholars might not be burdened in the celestial learning, but might quickly learn what was necessary to a simple faith. …

VI. But let us, beloved, return in our discourse to that point whence we digressed, exclaiming, Blessed is He that cometh in the name of the Lord: that good and kind Shepherd, voluntarily to lay down His life for His sheep. That just as hunters take by a sheep the wolves that devour sheep, even so the Chief Shepherd, offering Himself as man to the spiritual wolves and those who destroy the soul, may make His prey of the destroyers by means of that Adam who was once preyed on by them. Blessed is He that cometh in the name of the Lord: God against the devil; not manifestly in His might, which cannot be looked on, but in the weakness of the flesh, to bind the strong man that is against us. …

VII . Thou, who hast bound the strong man, and spoiled all that was in his house, who hast given us power over serpents and scorpions to tread upon them, and upon all the power of the enemy; who hast delivered the serpent, that murderer of men, bound to us, as a sparrow to children, whom all things dread, and tremble before the face of Thy power; who hast cast him down as lightning from heaven to earth, not with a fall from a place, but from honour to dishonour, on account of his voluntary evil disposition; whose look dries the abysses, and threatening melts the mountains, and whose truth remains for ever; whom the infants praise, and sucking babes bless; whom angels sing hymns to, and adore; who lookest upon the earth, and makest it tremble; who touchest the mountains, and they smoke; who threatenest the sea, and driest it up, and makest all its rivers as desert, and the clouds are the …

9. Haste, Lord, and act; stir us up, and call us back; inflame us, and draw us to Thee; stir us up, and grow sweet unto us; let us now love Thee, let us “run after Thee.” Do not many men, out of a deeper hell of blindness than that of Victorinus, return unto Thee, and approach, and are enlightened, receiving that light, which they that receive, receive power from Thee to become Thy sons? But if they be less known among the people, even they that know them joy less for them. For when many rejoice together, the joy of each one is the fuller in that they are incited and inflamed by one another. Again, because those that are known to many influence many towards salvation, and take the lead with many to follow them. And, therefore, do they also who preceded them much rejoice in regard to them, because they rejoice not in them alone. …

There is also another passage in Zechariah which plainly declares that the Almighty sent the Almighty; and of what persons can this be understood but of God the Father and God the Son? For it is written, “Thus saith the Lord Almighty, After the glory hath He sent me unto the nations which spoiled you; for he that toucheth you toucheth the apple of His eye. Behold, I will bring mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord Almighty hath sent me.” Observe, the Lord Almighty saith that the Lord Almighty sent Him. Who can presume to understand these words of any other than Christ, who is speaking to the lost sheep of the house of Israel? For He says in the Gospel, “I am not sent save to the lost sheep of the house of Israel,” which He here compared to the pupil of God’s eye, to signify the profoundest love. …

The guilt, therefore, of that corruption of which we are speaking will remain in the carnal offspring of the regenerate, until in them also it be washed away in the laver of regeneration. A regenerate man does not regenerate, but generates, sons according to the flesh; and thus he transmits to his posterity, not the condition of the regenerated, but only of the generated. Therefore, be a man guilty of unbelief, or a perfect believer, he does not in either case beget faithful children, but sinners; in the same way that the seeds, not only of a wild olive, but also of a cultivated one, produce not cultivated olives, but wild ones. So, likewise, his first birth holds a man in that bondage from which nothing but his second birth delivers him. …

75. And this is perhaps the sin against the Holy Ghost, i.e. through malice and envy to act in opposition to brotherly love after receiving the grace of the Holy Ghost, a sin which our Lord says is not forgiven either in this world or in the world to come. And hence it may be asked whether the Jews sinned against the Holy Ghost, when they said that our Lord was casting out devils by Beelzebub, the prince of the devils: whether we are to understand this as said against our Lord Himself, because He says of Himself in another passage, “If they have called the Master of the house Beelzebub, how much more shall they call them of His household!” or whether, inasmuch as they had spoken from great envy, being ungrateful for so manifest benefits, although they were not yet Christians, they are, from the very greatness of their envy, to be supposed to have sinned against the Holy Ghost? This latte …

85. Matthew proceeds with his narrative in the following terms: “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 in Beelzebub, the prince of the devils. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself shall be brought to desolation;” and so on, down to the words, “By thy words thou shalt be justified, and by thy words thou shalt be condemned.” Mark does not bring in this allegation against Jesus, that He cast out devils in [the power of] Beelzebub, in immediate sequence on the story of the dumb man; but after certain other matters, recorded by himself alone, he introduces this incident also, either because he recalled it to mind in a different connection, and so appended it there, or because he had at first made certain omissions in his hist …