KJV: But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
YLT: 'But if I, by the Spirit of God, do cast out the demons, then come already unto you did the reign of God.
Darby: But if I by the Spirit of God cast out demons, then indeed the kingdom of God is come upon you.
ASV: But if I by the Spirit of God cast out demons, then is the kingdom of God come upon you.
δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἐν | by [the] |
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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Πνεύματι | Spirit |
Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἐκβάλλω | cast out |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἐκβάλλω Sense: to cast out, drive out, to send out. |
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τὰ | - |
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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δαιμόνια | demons |
Parse: Noun, Accusative Neuter Plural Root: δαιμόνιον Sense: the divine power, deity, divinity. |
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ἔφθασεν | has come |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: φθάνω Sense: to come before, precede, anticipate. |
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ἐφ’ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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βασιλεία | kingdom |
Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
Greek Commentary for Matthew 12:28
The verb is used in the simple sense to arrive at (2 Corinthians 10:14; Philemon 3:16), and sometimes to anticipate (1 Thessalonians 4:15). Here with a suggestion of the latter sense, which is also conveyed by the Rev., “comeupon. ” It has come upon you before you expected it. [source]
Reverse Greek Commentary Search for Matthew 12:28
What they were revolving in their minds. They now find out what a powerful opponent Jesus is. By parables, by a series of conditions (first class), by sarcasm, by rhetorical question, by merciless logic, he lays bare their hollow insincerity and the futility of their arguments. Satan does not cast out Satan. Note timeless aorist passive εμεριστη emeristhē in Matthew 12:26, επτασεν ephthasen in Matthew 12:28 (simple sense of arriving as in Philemon 3:16 from πτανω phthanō). Christ is engaged in deathless conflict with Satan the strong man (Matthew 12:29). “Goods” (σκευη skeuē) means house-gear, house furniture, or equipment as in Luke 17:36 and Acts 27:17, the tackling of the ship. [source]
Objective genitive. This is the unpardonable sin. In Matthew 12:32 we have κατα του πνευματος του αγιου kata tou pneumatos tou hagiou to make it plainer. What is the blasphemy against the Holy Spirit? These Pharisees had already committed it. They had attributed the works of the Holy Spirit by whose power Jesus wrought his miracles (Matthew 12:28) to the devil. That sin was without excuse and would not be forgiven in their age or in the coming one (Matthew 12:32). People often ask if they can commit the unpardonable sin. Probably some do who ridicule the manifest work of God‘s Spirit in men‘s lives and attribute the Spirit‘s work to the devil. [source]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER- -DIVIDER- The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER- This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER- -DIVIDER- [source]
See on Matthew 12:28. [source]
See on Matthew 12:28. [source]
In distinction from the Jewish exorcists. Matthew 12:28 has “by the Spirit of God.” [source]
See on perceived, Acts 4:13, and see on taketh, Mark 9:18; see on John 1:5. Compare attained ( ἔφθασεν , Romans 9:31). Rev., arrive at. See on Matthew 12:28. The meaning is substantially the same, only the imagery in the two words differs; the former being that of laying hold of a prize, and the latter of arriving at a goal. The latter is appropriate to following after, and is carried out in stumbling (Romans 9:32). [source]
Rev., we came. The verb originally means to come before, anticipate, as 1 Thessalonians 4:15(A.V., prevent; Rev., precede ); but it gradually loses the idea of priority, and means simply come to, arrive at. So Matthew 12:28; Philemon 3:16. It may possibly be used here with a hint of the earlier meaning, were the first to come. See Rev., margin. [source]
First aorist active indicative of πτανω phthanō to come before, to precede, the original idea which is retained in Matthew 12:28 (Luke 11:20) and may be so here. If so, it means “We were the first to come to you” (which is true, Acts 18:1-18). [source]
Spirit has not the article, but the reference is to the Holy Spirit. Compare Matthew 12:28; Luke 1:15, Luke 1:35, Luke 1:41; Romans 1:4; 1 Peter 1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Romans 1:5; gifts and calling, Romans 11:29; wisdom and prudence, Ephesians 1:8, wisdom and knowledge, Colossians 2:3. [source]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER- -DIVIDER- The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER- -DIVIDER- Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER- -DIVIDER- In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER- -DIVIDER- [source]