22. Then was offered to him one possessed with a devil, blind and dumb: and he healed him, so that he spoke and saw. 23. And all the multitudes were amazed, and said: Is not this the son of David? 24. But the Pharisees hearing it, said: This man casteth not out devils but by Beelzebub the prince of the devils. 25. And Jesus knowing their thoughts, said to them: Every kingdom divided against itself shall be made desolate: and every city or house divided against itself shall not stand. 26. And if Satan cast out Satan, he is divided against himself: how then shall his kingdom stand? 27. And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they shall be your judges. 28. But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you. 29. 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. 30. He that is not with me, is against me: and he that gathereth not with me, scattereth. 31. Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven. 32. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him neither in this world, nor in the world to come. 33. Either make the tree good and its fruit good: or make the tree evil, and its fruit evil. For by the fruit the tree is known. 34. O generation of vipers, how can you speak good things, whereas you are evil? for out of the abundance of the heart the mouth speaketh. 35. A good man out of a good treasure bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things. 36. But I say unto you, that every idle word that men shall speak, they shall render an account for it in the day of judgment. 37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
Above the Lord refuted those who slandered both his doctrine and life; here he answers those who malign his miracles. First, a miracle is described; secondly, the perversity of the detractors (v. 23); thirdly, their refutation (v. 25).
In regard to the miracle two things are presented: first, the manifold infirmity; secondly, the person cured (v. 22b).
(22) He says, therefore, Then a blind and dumb demoniac was brought to him . This person is described in other words by Luke (11:14). But it is not improper that something mentioned in one is left unsaid in another. By this person is signified the gentile's condition or the sinner, who has a demon in as much as he is a slave, because "one who sins is the slave of sin" (Jn 8:34). He is blind, i.e., deprived of the light of grace; hence (Is 59:10): "We grope for the wall like the blind; we grope like those who have no eyes." Furthermore, he is mute in confessing the faith: "I was dumb and blind" (Ps 39:2); "Because I kept silent, my bones grew old" (Ps 32:3).
Then the complete cure takes place: and he healed him by expelling the muteness, so that the dumb man spoke ; by expelling the blindness and he saw . Hence perfect healing is conferred: "He forgives all your iniquities and heals all your diseases" (Ps 103:3). Therefore, he sent him away neither dumb nor blind.
(23) Then the effect of the miracle, namely, the amazement of the crowd: and all the people were amazed . Also their confession; hence they said , i.e., confessed, Can this be the son of David? It had been promised in the prophets that Christ would be born of the seed of David: "I will raise up for David a righteous branch" (Jer 23:5). But what was said above (11:25) seems fulfilled: "You have hid these things from the wise and prudent and revealed them to little ones." Hence the people acknowledge him.
(24) But when the Pharisees heard it they said, "It is only by Beelzebub that this man casts out devils . Beelzebub is the god of Ehron, as it says in 2 Kings (1:16). He is called the lord of flies on account of the foul rite of the blood sacrificed, by reason of which many flies gathered. Therefore, they believed that this demon was the prince of demons and, consequently, that by his power demons could be cast out: "I will go to the great and will speak of them:" (Jer 5:5) and a few words later "They all alike had broken the yoke, they had burst the bonds."
(25) But Jesus, knowing their thoughts, said to them . In this part Jesus refutes his detractors: first, he argues against their statements; secondly, against the detractors (v. 31).
He refutes their statements with four arguments, the second of which is at v. 26, the third at v. 26b, the fourth at v. 30.
The first is stated most aptly: Every kingdom divided against itself is laid waste . First he states the major premise, when he says, Every kingdom ... There are three kinds of community: the house or family, the city and the kingdom. The house is a community consisting of those by whom common actions are performed; therefore, it consists of a three-fold union, namely, of father and son, of husband and wife, of lord and servant. The civil community contains every necessity for a man's life; therefore, it is perfect as far as the merely necessary are concerned. The kingdom is a complete community. For where there would be fear of enemies, one city by itself could not subsist; therefore, because of the fear of enemies, there is need for a community of many cities which form one kingdom. Hence as life is to each man, so is peace to a kingdom; and as health is nothing more than the proper equilibrium of humors, so peace consists in each thing maintaining its order. And just as, when health is receding, a man is tending toward death, so with peace: if it departs from a kingdom, it tends to ruin. Hence the ultimate objective is peace. Therefore, the Philosopher says: as the doctor is to health, so the defender of the republic is to peace. Consequently, he says: Every kingdom divided against itself is laid waste : "Their heart is divided; now they shall perish" (Hos 10:2); "The youth will be insolent to the elder, and the base fellow to the honorable" (Is 3:5).
(26) If Satan casts out Satan, he is divided against himself . Casting out implies violent motion; therefore, it is necessary that where there is contradiction there is division: "There are always quarrels between the proud" (Pr 13:10). But someone could say that there was no casting out, because he went out voluntarily. But this has no force, because such a departure is not a casting out, but takes place by obeying someone commanding; hence this would be a voluntary departure. But that they depart involuntarily is apparent from what happened above, namely, they began to groan and shout [above 8:29]: "What have you to do with us, son of God? Have you come to torment us before the time?" Therefore, there is division.
How then will his kingdom stand? Jerome explains it thus: How will his kingdom stand? As if to say: The devil's kingdom stands in sinners until the day of judgment, because then all power will be removed. Hence if this were so, it would now be the end of the world. Rabanus, thus: How will his kingdom stand? Because if he is opposed, he is in danger; therefore, you should be wary of his kingdom. Hilary: How will it stand? As if to say: It is due to my power that I make it possible for one to expel another. Therefore, I destroy the devil's kingdom; and for this reason you should adhere to me.
(27) If I cast out devils by Beelzebub . Here the second reason is given. If I cast out, I do this either by the devil's power or by the power of the Holy Spirit; whichever of these it is, you should not slander me. First, he continues the first reason; secondly, the second (v. 28). He says, therefore, If I cast out devils by Beelzebub, by whom do your sons cast them out? Jerome explains this in two ways: In one way of exorcists, concerning whom it says in Acts (19:13) that certain exorcists cast out demons in the name of Jesus Christ. Hence if I cast out devils by Beelzebub, by whom do your sons cast them out? As if to say that their sons cast them out. Therefore, if you do not slander them, you should not slander me. Hence you are accepting persons. Therefore they shall be your judges . Because I cast them out by the power of God, they shall judge, just as below he says of the queen of the south that she will judge. Or it can be explained of the apostles. Your sons, i.e., the apostles. He calls them their sons and not disciples, so that they would be more predisposed toward them. Likewise to show that in belittling them, they attack themselves; because if your sons cast them out, you would do in like manner, if you prepared yourselves. Therefore, because they are aware that I do this by a power given to me and not by Beelzebub, they will be your judges, as it says below (19:28): "You will sit on twelve thrones, judging the twelve tribes of Israel.
(28) But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you . As if to say: He is a fool who rejects what would turn out for his good; but this, namely, to cast out devils, redounds to your good. From this, therefore, you can gather that it is by the Holy Spirit, because the finger of God is the Holy Spirit, as the Son is the hand. Nor is there any invoking, but it is done solely from authority. Hence if it is by the Spirit of God that I cast out devils ... But why is the expulsion of devils attributed to the Holy Spirit? Because love and goodness are appropriated to him; therefore, to expel the devil befits no one so well as the person of the Holy Spirit. The kingdom of God has come upon you : (Lk 17:21): "The kingdom of God is within you." And you can know that it is done by Christ and this is to your benefit; therefore he says, upon you. Or another way: The kingdom of God , i.e., God's dominion over men: "For he must first reign until he has put all things under his feet" (1 Cor 15:25). Therefore if the demons are already beginning to be trod under foot, the kingdom and dominion of God has already arrived among you.
(29) Or how can one enter a strong man's house? Here is presented the third reason through which the Lord intends to refute the contentions of the Pharisees, and it is an argument taken from things that occur among men. For when someone is well defended in his own home, he cannot be ejected from it or his vessels plundered, unless a stronger man overcomes him. But Christ plunders the devil's vessels by casting him out from men in whom he exists as in his own property. Therefore Christ is stronger than he. And this reason he presents in those words. Strong man . This is the devil, who is called strong on account of his power: "No power can be compared to his" (Jb 41:24). And he is made stronger through consent, because one who consents gives him power over himself: "Every man will fight against his brother, city against city, and I will give over the Egyptians into the hand of cruel masters" (Is 41:24). The house is the world or the assemblage of sinners, not because he created the world, but because it obeys him by consenting; hence in John (12:31) he is called "the prince of this world." His vessels are men. Vessel is taken in two senses. A vessel of something is that which is filled with it, as a vessel of oil, because it is full of oil, or a vessel of water, because it is full of water; in this way some are vessels of the devil, because they are filled with the devil, either in regard to the body, as those obsessed by the devil; but in regard to the soul those whose hearts are in full accord with the devil's will, as is said of Judas Sometimes vessels are any instruments destined for any purpose whatever; hence whoever affords the occasion of sin to others is called the devil's vessel. But no matter the sense in which it is taken, Christ destroyed the devil's vessels: "I disarmed the principalities and powers, and made a public example of them, triumphing over them in him" (Col 2:15). But this is not enough, unless he first binds the strong man . What is this binding? It occurs when the power to injure, which he has of himself, is restricted by God. Hence by the power of his own nature he can do many things, but by the power of God it is restricted, as a bound person is prevented from doing what he wants. Hence Psalm 149 (v. 8): "To bind their kings with fetters." Then indeed he may plunder his house , because when the devil is bound, the men he bound will be freed. "Even the captives of the mighty shall be taken, and the prey of the tyrant be rescued" (Is 49:25).
(30) He who is not with me is against me . Here he presents the fourth reason, which gives vigor to all the other arguments. For someone could say: if you overcame by violence, the reasoning would hold; but you do not act by violence but by suffering. Therefore, that is not a sign that you have bound anyone. So he presents the fourth reason: Things that agree in some feature have a similar work; hence those who do similar works do not hinder one another. But I do works contrary to them. Therefore, he who is not with me is against me . First he presents the reason in general; secondly, he gives a specific example.
He says, therefore: he who is not with me ... and the devil seems not to be with me, because he is contrary to my works: "What accord has Christ with Belial?" (2 Cor 6:15). That he is against him is obtained from Sirach (33:14): "Life is the opposite of death, and the sinner is the opposite of the godly"; so the opposite of man is the devil, the father of sin. But in what is he the opposite? He who does not gather with me scatters . For the Lord gathers: "He will gather the lambs in his arms, he will carry them in his bosom, and gently lead those that are young" (Is 40:11). But the devil scatters: "The wolf snatches and scatters the sheep" (Jn 10:12). But in Luke (9:50) it says: "He that is not against you is for you." But this seems contrary to what has been said. Chrysostom says that both statements are particular; hence they are not to be taken universally but in particular cases that whoever does not have my covenant is against me. Hence in Luke they are called disciples, but here devils. Or we can say that it is one way with God and another way with men. Clearly, God is the natural end toward which all things tend; therefore, whoever is not with God must be apart from him. Hence 1 Kings (18:21): "How long will you go limping with two different opinions. If the Lord is God, follow him." But it is not the same with man, because whoever is not for me is not on that account against me.
(31-32) Therefore I tell you that every sin and blasphemy will be forgiven men ... After refuting their claim, he inveighs against them: first, for the gravity of their sin; secondly, their evil intention (v. 33); thirdly, the future judgment (v. 36).
In regard to the first he does two things: first, he begins with several general statements; secondly, he explains (v. 32b).
He says, therefore: it has come to pass in the manner you claim; therefore I tell you . And he makes two statements. The first concerns the forgiveness of sin in general. I say that every sin , namely, of deed, and blasphemy , namely, of word, will be forgiven men , namely, if they repent: "He forgives all your iniquities, and heals all your infirmities" (Ps 103:3); "Blessed is he whose transgression is forgiven, whose sin is covered" (Ps 32:1). And in this is refuted the opinion of Novatian, who said that not all sins are forgivable; but here it is stated that every sin is forgivable. Secondly, he mentions a special one, which is not forgiven: but the blasphemy against the Spirit will not be forgiven , i.e., the will to blaspheme, namely, when one blasphemes from certain malice. And these are stated as a general rule.
Then he explains the first statement by the second. It has been said that every sin ... That this is true I show by the fact that blasphemy against the Son can be forgiven. Hence whoever says a word against the Son of man will be forgiven , namely, if he repents. But whoever says a word against the Holy Spirit will not be forgiven, either in this age or in the age to come . And as Augustine says, these words are so difficult that there are no stronger words in the gospel. Therefore it should be noted that the manner of expounding is threefold. Some expound according to the letter, because they saw him working miracles and performing the works of the Holy Spirit, and said that he had an unclean spirit; therefore, they blasphemed against the Holy Spirit. And there are two explanations of this. Some say that both should be referred to the person of the Son. But there are two natures in the Son, human and divine, and according to the divine he is both spirit and holy. Hence the Son is called the Holy Spirit, not in the sense that it is taken under the aspect of one name. This is the way Hilary explains it. And there is another sense: whoever says a word against the Son , and against the human nature has an excuse, if he is moved by weakness; but whoever says anything against the divine has no excuse.
Others expound it of the Holy Spirit in as much as he is the third person in the Trinity. Hence whoever says anything against the Son of man, i.e., the human nature, will be forgiven; but anyone who speaks against the Holy Spirit working does not obtain pardon. This seems to be the full explanation and what the text says. But Augustine objects in the following way: It is obvious that all pagans blaspheme, because they do not believe that the Holy Spirit is in the Church. Again, there are many heretics, but the way to salvation is not closed to them. Furthermore, there are many Jews... But someone could say: these statements do not apply until one has accepted the faith. But if that is the case, is one to be denied forgiveness, if he repents? However, he does not say "any Christian" but "whoever". How then, should it be solved?
Augustine gives two solutions: one is found in his book on the Lord's Sermon on the Mount , and he retracted it later. The other is in the book On the Words of the Lord . Hence it is necessary to understand that a sin against the Holy Spirit is not called blasphemy against the Holy Spirit, but is taken from the way one sins. To the Holy Spirit is attributed goodness, charity and love; to goodness malice responds, to charity envy. Therefore, if anyone knows the truth and detracts from it, he sins against the Holy Spirit; likewise, if one sees holy works in someone and detracts from them through envy. For envy of holiness, not of the person, is an unforgivable sin, not because it is impossible to be forgiven, but because the deformity is such that from divine justice it comes about that one does not repent. Hence those who said that he cast out devils by Beelzebub did not sin against the Holy Spirit, as Augustine claims, because they had not reached that depth of malice. But he began to say this, not because they had done it but in order that those who had begun might be warned not to reach this state.
Augustine repudiates this explanation and retracts it, because there would exist a state for which no prayer could be said; which is not true of anyone in this life.
Therefore he explains it another way in the book On the Words of the Lord , and it is this: Note that he did not say "whoever has said a word of blasphemy," but simply a "word". But a thing put indefinitely that way is not taken universally but sometimes particularly, as John (15:22): "If I had not come and spoken to them, they would not have sin"; not universally, but they would have the sin of unbelief: similarly, whoever has said a word; not just any word, but a word such that, if it is spoken, it is unforgivable. But what that is, Augustine says. The Holy Spirit is charity, through which the members of the Church are united to Christ, the Head, and every sin is forgiven by the Holy Spirit. But although the entire Trinity forgives, yet it is appropriated to the Holy Spirit on account of love. Therefore, whoever has an unrepentant heart speaks against the Holy Spirit. Hence impenitence is opposed to the charity of the Holy Spirit. Consequently, not anyone who says just any word, but that special word, namely, of impenitence, is unforgivable. And he says "word" and not "words", because the custom in Scripture is to call many words one word. Hence in Isaiah the Lord often says, "You will speak my word," although he said many words to him. Hence there is no conflict with what was stated above: therefore, I tell you, every sin and blasphemy ..., because whoever says a word against the Holy Spirit blasphemes. Hence a certain teacher, when asked what would be a sin against the Holy Spirit, said: Impenitence stores up wrath for itself.