Matthew 9:34

9:34 But the Pharisees ¹  said, “By the ruler ²  of demons he casts out demons.” ³ 

Matthew 12:24-30

12:24 But when the Pharisees ⁴  heard this they said, “He does not cast out demons except by the power of Beelzebul, ⁵  the ruler ⁶  of demons!” 12:25 Now when Jesus ⁷  realized what they were thinking, he said to them, ⁸  “Every kingdom divided against itself is destroyed, ⁹  and no town or house divided against itself will stand. 12:26 So if ¹⁰  Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12:27 And if I cast out demons by Beelzebul, by whom do your sons ¹¹  cast them ¹²  out? For this reason they will be your judges. 12:28 But if I cast out demons by the Spirit of God, then the kingdom of God ¹³  has already overtaken ¹⁴  you. 12:29 How ¹⁵  else can someone enter a strong man’s ¹⁶  house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. ¹⁷  12:30 Whoever is not with me is against me, ¹⁸  and whoever does not gather with me scatters. ¹⁹ 

Mark 3:22-30

3:22 The experts in the law ²⁰  who came down from Jerusalem ²¹  said, “He is possessed by Beelzebul,” ²²  and, “By the ruler ²³  of demons he casts out demons.” 3:23 So ²⁴  he called them and spoke to them in parables: ²⁵  “How can Satan cast out Satan? 3:24 If ²⁶  a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand. 3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come. 3:27 But no one is able to enter a strong man’s ²⁷  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ²⁸  3:28 I tell you the truth, ²⁹  people will be forgiven for all sins, even all the blasphemies they utter. ³⁰  3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” ³¹  3:30 (because they said, “He has an unclean spirit” ³² ).

John 7:20

7:20 The crowd ³³  answered, “You’re possessed by a demon! ³⁴  Who is trying to kill you?” ³⁵ 

John 8:48

8:48 The Judeans ³⁶  replied, ³⁷  “Aren’t we correct in saying ³⁸  that you are a Samaritan and are possessed by a demon?” ³⁹ 

John 8:52

8:52 Then ⁴⁰  the Judeans ⁴¹  responded, ⁴²  “Now we know you’re possessed by a demon! ⁴³  Both Abraham and the prophets died, and yet ⁴⁴  you say, ‘If anyone obeys ⁴⁵  my teaching, ⁴⁶  he will never experience ⁴⁷  death.’ ⁴⁸ 

John 10:20

10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ⁴⁹  Why do you listen to him?”

[9:34]  ¹ sn See the note on Pharisees in 3:7.

[9:34]  ² tn Or “prince.”

[9:34]  ³ tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.

[12:24]  ⁴ sn See the note on Pharisees in 3:7.

[12:24]  ⁵ tn Grk “except by Beelzebul.”

[12:24]  ⁶ tn Or “prince.”

[12:25]  ⁷ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

[12:25]  ⁸ sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

[12:25]  ⁹ tn Or “is left in ruins.”

[12:26]  ¹⁰ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[12:27]  ¹¹ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[12:27]  ¹² tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[12:28]  ¹³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[12:28]  ¹⁴ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[12:29]  ¹⁵ tn Grk “Or how can.”

[12:29]  ¹⁶ sn The strong man here pictures Satan.

[12:29]  ¹⁷ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[12:30]  ¹⁸ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[12:30]  ¹⁹ sn For the image of scattering, see Pss. Sol. 17:18.

[3:22]  ²⁰ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ²² tn Grk “He has Beelzebul.”

[3:22]  ²³ tn Or “prince.”

[3:23]  ²⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ²⁵ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[3:24]  ²⁶ sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[3:27]  ²⁷ sn The strong man here pictures Satan.

[3:27]  ²⁸ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[3:28]  ²⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ³⁰ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[3:29]  ³¹ sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.

[3:30]  ³² sn Unclean spirit refers to an evil spirit.

[7:20]  ³³ tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).

[7:20]  ³⁴ tn Grk “You have a demon!”

[7:20]  ³⁵ tn Grk “Who is seeking to kill you?”

[8:48]  ³⁶ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ³⁷ tn Grk “answered and said to him.”

[8:48]  ³⁸ tn Grk “Do we not say rightly.”

[8:48]  ³⁹ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[8:52]  ⁴⁰ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ⁴¹ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ⁴² tn Grk “said to him.”

[8:52]  ⁴³ tn Grk “you have a demon.”

[8:52]  ⁴⁴ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ⁴⁵ tn Grk “If anyone keeps.”

[8:52]  ⁴⁶ tn Grk “my word.”

[8:52]  ⁴⁷ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ⁴⁸ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[10:20]  ⁴⁹ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.