The King & Blasphemy (Matthew 12:22-37)
Matthew • Sermon • Submitted • Presented • 38:09
0 ratings
· 64 viewsA message from Kyle Ryan on January 26, 2025.
Files
Notes
Transcript
Introduction
Introduction
Being a sports guy who has grown up in and around sports, as well as working in Collegiate Athletics at a professional level, I’ve had the opportunity to hear a fair number of talks about sports’ teams and unity.
Back in high school, we had a guy come in who brought in saran wrap. He had one guy take a single piece of saran wrap, and it was easily torn. Then he took two or three pieces of saran wrap and put them together, and one guy could not tear the pieces, but multiple could. For his finish, he took a bunch of saran wrap and twisted them all together. Presto, no group could tear the twisted saran wrap, proving a point of unity.
In college, at some point we had a general come in and speak to the team. And he brought in a unity stick, I don’t remember as much of it other than it reminding me of Moses on the mountain with his arms being raised holding the stick. But again, an attempt to promote unity.
The reason for unity in team sports is because even if you have a locker room full of talent, you need unity in that locker room. For talent alone will not bring victory. A unified team will bring victory. A divided team will stumble.
Unity is important. Unity is important not just for sports, but in business, in society, in kingdoms. For a divided group will fall. Of course it's important for us to remember the importance of unity in the church. Unity not for unity sake, but for unity in our one Lord, one faith, one baptism to borrow from Paul in Ephesians 4.
Unity matters. And if the world and the church understand that it’s important to at least talk about unity, though failing often in maintaining it, do we think Satan is so foolish that he doesn’t understand the importance of unity in his kingdom? In his opposition against the Lord Almighty? That’s what I want to talk with us about this morning as we turn our attention back to Matthew 12. Please then take out your Bibles and turn with me to Matthew 12:22-37. (Page #971 in Red Bibles).
As we have been working our way through the Gospel According to Matthew, the power and authority of Jesus has consistently been put on grand display for us to see. Matthew has labored to show us that Jesus is one who has authority in his teaching, greater than that of the Scribes and the Pharisees. It has been emphasized that Jesus has authority to heal disease, authority to restore sight and hearing. Jesus is one who even has the power and authority to bring a great calm to a great tossing of the waves and blowing of the wind upon the sea. We have even seen already that Jesus has the power and authority to cast out demons. And as we see this power and authority displayed, none can deny it. Not even the opponents of Jesus. However, they try to twist where that power comes from, and that is what we now see as we turn to read Matthew 12:22-37.
Main idea: By the power of the Spirit, Jesus has bound Satan and is ushering in the kingdom of God. The question is, how will we respond?
The Binding King (Matthew 12:22-29)
The Blasphemous Opponents (Matthew 12:30-37)
1. The Binding King
1. The Binding King
As was stated briefly in the introduction, Jesus’ power and authority to cast out demons has already been put on display throughout Matthew’s gospel account. In fact, in other passages of this power and authority, we see greater lengths given to the casting out of demons than we do here in our passage this morning. One little verse is given to the details of the casting out of this demon. Matthew 12:22 where we again read…
We do not know the means of Jesus’ casting out of this demon-oppressed man, whether it was by touch or by a word. We know not who brought this demon-oppressed man to Jesus to be healed, other than he was brought there as one who was unable to see Jesus or able to call out to Jesus for relief on his own accord.
But we know that he was brought and we know that the demon was cast out and the man was healed to the point of being able to see and speak. We know that Jesus overturned the man’s circumstances. That’s what we know of the details of the healing.
But, we also know that the details of this casting out of the demon is not the primary importance here, but the power in which it was done.
First, consider the crowd's response to Jesus’ healing of the demon-oppressed man. Matthew 12:23…
The healing of the now former demon-oppressed man brought amazement to the crowd, causing them to marvel at the power Jesus had to the point of wondering if indeed he was the Son of David. This title, Son of David is another way of referring to the coming Messiah that had been promised. But we should note that though they were amazed, though they wondered, their was doubt and hesitancy in this asking.
To get nerdy here for a moment, in the original Greek here, there is a negation word there, μήτι. This negation is used as cannot in one translation, but left out of other translations. But the reason we draw this out is not because these translations are bad or wrong, but in the Greek, μήτι when used in a question expects a negative answer. It expects the answer to the question to be no. Yet, it is used here in Matthew 12:23 with the idea of possibility, but much doubt and hesitancy still.
And yet, it is despite this hesitancy that the crowd is left to wonder if Jesus just might be the promised Messiah.
But, as they are on the fence from their being amazed and wondering, another group enters the discussion. Matthew 12:24…
While the power of Jesus’ healing caused the crowds to wonder if Jesus was the Messiah, though doubtful, the Pharisees credit Jesus’ work being done by the power of Satan himself.
For Beelzebul by its name means Lord of flies. And this name is a reference to Satan by the Jewish people, including in Jesus’ day. Therefore the Pharisees in their ongoing, ever increasing hostility and opposition to Jesus claim that it is not by the power of the Messiah Jesus does this work, but by the power of Satan himself.
Truly, the healing of Matthew 12:22 is not about the healing itself, but by what power it is done. For none deny the fact that a demon-oppressed man was healed. But two very different conclusions are made. And now, following the Pharisees claim that it was by the power of Satan, Jesus interjects. He seeks to persuade the Pharisees of the foolishness of their thoughts. Matthew 12:25-26…
Jesus labors to persuade the Pharisees here, and others listening in, including us today, of the foolishness of such thought in thinking that this was the work of Satan himself. To borrow from Martin Luther’s A Mighty Fortress is our God, “our ancient foe doth seek to work us woe; his craft and power are great, and armed with cruel hate.” However, though the enemy is armed with hate, he is not filled with stupidity. He is crafty and clever and would never set his own kingdom to be divided against itself in losing power and grip on this world without a fight. That is what Jesus seeks to persuade us of here.
In case that was not enough to persuade though, Jesus turns to another means of persuasion. Jesus points out to those under the Pharisees. Matthew 12:27…
Sons here is likely referring to the students, the disciples of the Pharisees who they are training up. For these are well known to have cast out demons by the power of God on a smaller scale from Jesus’ work. Disciples who would certainly affirm that it was by the power of the Spirit that they did such work in opposition to the devil. Therefore, here Jesus points to these sons to bear witness against the Pharisees’ assertion that Jesus does the same work by a different power. He tells them that these very ones they teach will rise up and be their judges by the work they are doing.
A power that Jesus now seeks to make clear, along with the implications of that power. Matthew 12:28…
Jesus played their game, showing them the great flaw of their logic. But now he contrasts their foolish logic with the fact of coming and acting by the power of the Spirit of God. And if indeed then he has acted by the Spirit of God, this means the kingdom of God has come. Not will come, but has presently come and is here at work among them.
For if indeed Jesus is working by the power of the Spirit of God, this means that God’s rule and reign is coming and advancing over that of the demonic world. Matthew 12:29…
The allegory here is to paint the picture that Satan is the strong man. And unless he has first been bound, his house, his kingdom cannot be plundered. Yet, here it is being plundered. His demons who have had a hold on those in the world is coming undone. His demonic rule is crumbling. Which therefore means, that the strong man Satan must have been bound, and bound by something stronger. By one coming in a greater power. The power of God himself.
Jesus of course is God, just as the Father is God and the Spirit is God. We as Christians affirm that we have one God existing in three persons. Yet, here Jesus emphasizes that he comes in the power of the Spirit of God to show by what power he acts rather than here unfolding the Trinity or even fully asserting himself as the Son of God. By emphasizing that Jesus is acting in the power of the Spirit points us back to what we looked at previously up in Matthew 12:15-21 in the promise that God’s servant will have the Spirit upon him.
Well, here the power of the Spirit is on grand display through God’s chosen and beloved servant Jesus! The one who is Spirit empowered to usher in God’s kingdom and its reign on earth!
Jesus has not come to act under the power of Beelzebul. He has come to act as the Spirit-empowered Servant who not only has come, but has also bound Beelzebul himself and is presently ushering in God’s Kingdom in the here and now!
Then let us take heart, beloved, for God’s Kingdom is presently advancing. It advances as sinners hear the gospel, repent and believe. The kingdom of darkness is being pushed back and God’s kingdom advancing as new churches are established around the world as God’s embassies. For through those embassies, those churches, God’s rule is advancing. Brothers and sisters in Christ, in this we are to rejoice!
We rejoice in knowing that though Satan is a formidable foe, but our King is stronger! And he has bound the enemy! An enemy whose kingdom will slip from his hands as a better kingdom is established! Beloved, remember that no matter how grim things seam this side of the City of God, our King wins for he is more mighty than his foe! Jesus will plunder all that has fallen under the house and rule of Satan. Praise God for such truth!
Also Christian, if these false accusations were hurled at the King, why do we think we should be exempt from likewise assaults? They have called our King Beelzebul, how much more will they call us as Matthew has already taught us back in Matthew 10:25.
Therefore when such happens, let us not grow discouraged. Instead let us bear with joy the same assault as our King endured.
And then, beloved, let us too see how we are to interact with the opponents of our King. As was said last week, we seek not to match them shout for shout in arguing with them, trying to gain the upper hand. Yet, like Jesus, we are to aim to persuade them to a better conclusion. We are to share the gospel with the aim to persuade non-believers to believe.
Or as Mack Stiles, a dear brother in Christ, put it,
“In evangelism…there is a very specific bull’s-eye to our aim: to persuade people to convert, to become followers of Jesus.” [1]
That is to be our aim as we tell others about Jesus, as we follow the example of Jesus’ attempt to always persuade.
But what is to become of those who do not embrace Jesus as the Messiah King? What becomes of those who do not repent and see that Jesus acts according to the Spirit of God?
2. The Blasphemous Opponents
2. The Blasphemous Opponents
Look now with me to Matthew 12:30…
Matthew shows how Jesus has aimed to persuade his opponents to a better conclusion. But as he does, he also begins to draw clear lines for all to see. He makes it plain that any who are not with him are against him.
Friends, this means even if you are indifferent to Jesus. If you are one who thinks highly of Jesus even as a teacher, as a great moral example, but you deny that he is the Servant of God who has come alone to bring salvation and deliverance, then you are one who stands against him.
This may seem like a hard line to make, especially in a culture where many either think highly or simply indifferent of Jesus. And yet, it is to our culture this line needs to be drawn all the clearer.
The only way to not be against Jesus is to be with him. To be with him, resting in his salvation alone. Recognizing that he alone is the way, the truth, and the life and that no one will come to the Father apart from him (John 14:6).
For these opponents of his, well, they need to see that they have not only opposed Jesus, but committed blasphemy. Matthew 12:31-32…
These verses are sometimes referred to as the unforgivable sin. But what is the unforgivable sin? What is this blasphemy that cannot and will not be forgiven on the day of judgment?
Blasphemy here is best summed up as a thought, word, or offense against God, his beloved, or his Kingdom. In the case of the Pharisees here, they have blasphemed God by calling good evil, calling the power of the Spirit a work of Satan. Not in their ignorance, but in their hard-heartedness. For they had seen the powerful work that could only be explained to have been done by the power of the Spirit, and yet they opened their mouths and tried to discredit it by saying it was a work of the devil.
It is this kind of blasphemous act that cannot be forgiven. One commentator emphasizes that every other act, every other sin can be forgiven if repented of. He writes:
Every sin will be forgiven. What about cheating on that history test? Every sin will be forgiven. What about having an abortion? Every sin will be forgiven. What about lying under oath? Every sin will be forgiven. What about all that backbiting? Every sin will be forgiven…What about loving money more than God? Every sin will be forgiven. [2]
But blasphemy will not be forgiven, the calling of God’s gracious work as evil is a great evil. And yet even here, a gracious warning comes. Matthew 12:33…
It is an imperative, a command being used here by Jesus, calling his audience, the Pharisees, onlookers, and us today, to make the tree good along with its fruit good or to make it bad and its fruit bad.
Make no mistake here, Jesus is not calling us to make ourselves good or bad. He knows we cannot do any such of our own accord. Yet, the point remains, that a tree will be made good and bear good fruit or it will be made bad and bear bad fruit. How will we know? By the words one speaks. Matthew 12:34-37…
King Jesus here emphasizes the importance of our words. For our words reveal something about us. They reveal what is truly in our hearts. J.C. Ryle writes:
The lips only utter what the mind conceives. [3]
And because of this, much of a person is revealed by what comes out of their mouths, in how they speak. For out of the good man, that is good person, they speak out of the good treasure in their heart. Likewise the evil person speaks out of the evil treasure of their hearts.
Now, this is not talking about being perfect with our words, but it does urge us of the need to be slow to speak as James teaches from James 1. It even urges us here to be mindful of our words that we are careless with. For even they are a means of having to give account for.
Charles Spurgeon wrote,
There is something very heart-revealing about men’s language, and especially about those words which spring from deep-seated passion. We may, when we are convicted of unjust speech, shield ourselves behind the notion that our bark was worse than our bite, and that we merely said so and so, and hardly meant it to be taken so seriously; but the plea will not avail us. We must mind what we say about godly men, and especially about their Lord; for libellous words will live, and will be swift witnesses against us in the day of judgment, when we shall find that they were all recorded in the book of God. [4]
Again, this call to speak good is not a call to perfect speech, for none could do that. But in Christ, our words should have the pattern of words that build up, encourage, stirring others out of love. Even when our words must do hard work, being gracious, gentle, yet truthful. Our words will have moments of failure, but that should not be a consistent pattern.
The Pharisees were careless with their words, they spoke evil, revealing they were evil and the offspring of Satan himself as their words revealed their hearts in blaspheming Jesus. And so now, as they are exposed, as we see words matter, as either we are with Jesus or against him, we must see the need to make a choice. Do we see the failure of our own hearts and words and turn to Jesus by faith for salvation? Or do we continue in our hostility, indifference, and even admiration toward him, yet reject him? Friend, beware that today you hear the message of salvation, but if you continue to reject it or remain indifferent to this gospel, your heart may soon harden just like the Pharisees. It may harden in unbelief to the point that you no longer are simply indifferent to Jesus, but calling his works evil and of the devil himself. And if your heart hardens, it will be too late. The poison of Satan’s curse will have its full effect on you and you will die in your unbelief. Hear this warning now and repent and come to Jesus before it is too late.
For all who come to Jesus may take heart. They may take heart in knowing that all our sins have been washed away by the blood of Jesus. That it all has been forgiven us as we trust in Jesus’ once for all sacrifice. Beloved, that is our hope! And friend, that is the hope we invite you too.
Let’s pray…
Endnotes
Endnotes
[1] Stiles, Mack. Evangelism: How the Whole Church Speaks of Jesus. (Crossway: Wheaton, IL, 2014) 36.
[2] O’Donnell, Douglas Sean. Matthew: Preaching the Word Commentary. (Crossway, Wheaton, IL, 2013) 334.
[3] J. C. Ryle, Expository Thoughts on Matthew (New York: Robert Carter & Brothers, 1860), 133.
[4] C. H. Spurgeon, The Gospel of the Kingdom: A Commentary on the Book of Matthew (London: Passmore and Alabaster, 1893), 92.
