11:14-26 Christ's thus casting out the devils, was really the destroying of their power. The heart of every unconverted sinner is the devil's palace, where he dwells, and where he rules. There is a kind of peace in the heart of an unconverted soul, while the devil, as a strong man armed, keeps it. The sinner is secure, has no doubt concerning the goodness of his state, nor any dread of the judgment to come. But observe the wonderful change made in conversion. The conversion of a soul to God, is Christ's victory over the devil and his power in that soul, restoring the soul to its liberty, and recovering his own interest in it and power over it. All the endowments of mind of body are now employed for Christ. Here is the condition of a hypocrite. The house is swept from common sins, by a forced confession, as Pharaoh's; by a feigned contrition, as Ahab's; or by a partial reformation, as Herod's. The house is swept, but it is not washed; the heart is not made holy. Sweeping takes off only the loose dirt, while the sin that besets the sinner, the beloved sin, is untouched. The house is garnished with common gifts and graces. It is not furnished with any true grace; it is all paint and varnish, not real nor lasting. It was never given up to Christ, nor dwelt in by the Spirit. Let us take heed of resting in that which a man may have, and yet come short of heaven. The wicked spirits enter in without any difficulty; they are welcomed, and they dwell there; there they work, there they rule. From such an awful state let all earnestly pray to be delivered.

Verse 19. - By whom do your sons cast them out? therefore shall they be your judges. But he goes further in his skillful line of argument. "I am not the only one," said Jesus, "who claims to cast out devils. There are those in the midst of you, your sons, who make a similar assertion. Have they too entered into a league with this evil angel?" A question has been raised respecting these professed exorcists of evil spirits whom Jesus here styles "your sons." Who were they? Some, notably the older patristic expositors, have supposed that our Lord here alluded to his own apostles, to whom a measure of this power over unclean spirits was certainly given. Others, that they are identical with the "pupils of the wise," disciples of the great rabbinical schools, such as were presided over by the famous doctors of the Talmud. This is quite possible; but we have no proof that professional exorcists were pupils in any of the known rabbinical schools. It is more likely that by this general term Jesus alluded to the exorcists. These were, at this period of Jewish history, numerous. They are alluded to in Acts 19:13; by Josephus ('Ant.,' 8:02, 5); mention of them is also specially made in the Talmud, which even describes something of their mode of procedure. Our Lord seems to affirm in some cases, to a certain extent, the efficacy of the power of these exorcists. "These, Jews like yourselves," argued Jesus, "some of them, you know, belonging to your own Pharisee sect, - these have in certain cases apparently driven out the evil spirit of insanity: you do not accuse them, do you, of working with an evil angel?" Godet, in the next seven verses, has suggested a new line of interpretation, which, while generally preserving the traditional exposition of the various details, supplies the connecting thought between ver. 23 ("He that is not with me is against me," etc.) and the verses which precede and follow. This, apparently, has never been done satisfactorily by any commentator. Indeed, some, e.g. De Wette and Bleek, are frank enough to confess that they abandon the attempt. In these seven verses Jesus draws two pictures, in which he contrasts one of those expulsions of evil spirits which he works with that of a cure worked by an exorcist.

And if I by Beelzebub cast out devils,.... Which is what the Pharisees charged him with; in the Greek copies, and so in the Arabic and Ethiopic versions it is read, "by Beelzebul", and so in the preceding verses; See Gill on Matthew 10:25.

By whom do your sons cast them out? by whose help? or in whose name? for the Jews pretended to cast out devils, and to heal those that were possessed with them; which they did sometimes, by making use of the names of the patriarchs, Abraham, Isaac, and Jacob, and sometimes of the name of Solomon: Josephus (q) speaks of many in his time, who had this power of healing; and he himself saw one Eleazar, in the presence of Vespasian, his children, officers, and soldiers, cure many that were possessed of devils: and his method was, by putting a ring to the nose of the possessed, under the seal of which, was a root directed to by Solomon, and thereby brought out the unclean spirit; and as soon as the man was healed, he adjured the devil never to return more; at which time he made mention of the name of Solomon, and rehearsed the enchantments written by him: the said Eleazar, to give a specimen of the efficacy of his art, set a cup full of water upon the ground, and commanded the devil when he went out of the man, to turn it over, as a sign that he had left the man, and the devil immediately obeyed his order: now if these sons of theirs cast out devils, which they would not say were done by the help of the devil, or in his name, why should they ascribe the ejection of devils by Christ, to a diabolical assistance?

therefore shall they be your judges; or "judges against you", as the Arabic version; or "shall reprove you", as the Ethiopic; convict and condemn you; See Gill on Matthew 12:27.

(q) Antiqu. Jud. l. 8. c. 2.

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