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Explanation for:
Matthew
12
:
24
But the Pharisees hearing it, said: This man casteth not out the devils but by Beelzebub the prince of the devils.
10
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"It appears that an important matter was addressed by the people. Yet, the Pharisees were unable to tolerate even that. As previously noted, they are perpetually troubled by the kindness shown to their fellow beings, with nothing upsetting them more than the salvation of souls. Even when Christ withdrew to calm their fury, the malevolence ignited anew with each act of grace bestowed, leading the Pharisees to become more agitated than ever. They attempted to eliminate Him or to defame Him; when the former failed, they sought to tarnish His reputation. Such is the nature of envy! There is no greater evil than this. A fornicator, for instance, may derive some momentary pleasure from their sin, but the envious one continually torments themselves in their jealousy, perpetually trapped in their own wickedness. Just as pigs relish rolling in filth and demons seek to harm us, so too does the envious individual take joy in the misfortunes of others. When their neighbor suffers, the envious one finds solace in that pain, viewing another's misfortune as their own gain, and delighting in their neighbor’s sorrow rather than seeking their own joy.\\n\\nAre such individuals not deserving of punishment, much like rabid dogs or demonic forces? Like beetles that consume refuse, those bound by envy find sustenance in the hardships faced by others. Others may express compassion for a defenseless animal being harmed, yet they feel rage, dread, or envy upon witnessing a person’s prosperity. Can there be anything more dreadful than such madness? This is why the sinners and tax collectors can enter the Kingdom of God, while the envious are cast out, as the Savior declared: \\"the sons of the kingdom shall be cast out\\" (Matt. 8:12). The former, liberated from their sins, receive what they never expected, while the latter are deprived of their blessings. This is just, for envy corrupts a person, transforming them into a demonic presence. It is from envy that the first murder arose, it contemptuously defied nature, it desecrated the earth, and led to the punishment of Dathan, Korah, and Abiram, who perished due to that sin.\\n\\nSome may protest, acknowledging that it is easier to condemn envy than to eliminate it. How does one rid themselves of this ailment? When we understand that both the fornicator and the envious are excluded from the Church, especially the latter. If envy is not commonly recognized as a vice, that is why many neglect to purge it from their lives. But if we come to see it as a genuine evil, let us easily abandon it. Therefore, we should lament, mourn, and pray to God; learn to regard it as a serious sin and seek repentance. If you do this, healing from this affliction will come swiftly. But who can claim they are unaware that envy is a vice? It is indeed understood by all, yet not everyone equates this passion with fornication or adultery. Has anyone ever truly condemned themselves for harboring cruel envy or sought God’s mercy for such affliction? Rarely! Instead, those who harbor the most despicable passions, if they fast and give even a small coin to a beggar, might convince themselves of their righteousness despite a thousand envious thoughts.\\n\\nWhat made Cain a criminal? What led Esau, the children of Laban, the offspring of Jacob, Dathan, Korah, Abiram, and even Miriam and Aaron to their downfall? Reflect on this: in envying another, you strike yourself with the sword. What harm did Cain inflict on Abel? He only hastened Abel’s entry into God’s kingdom but subjected himself to countless tribulations. Did Esau bring any injury to Jacob? He became enriched and blessed, while Jacob, after wrongdoing, was exiled. What injustice did Jacob’s sons enact upon Joseph, even with the blood they shed? Did they not encounter famine and affliction while Joseph ascended to Egypt’s throne? The more you indulge in envy, the more grace you unwittingly extend towards the object of your jealousy. God observes all, and when He perceives someone acting unjustly, He exalts and honors them while punishing the envious. If those who find joy in their enemies' ruin are not left unpunished, as the Scriptures say, \\"Do not rejoice in the fall of your enemies, lest God see it and it please Him not\\" (Proverbs 24:17), how much more severe the punishment for those who envy those who have wronged them not! \\n\\nThus, let us eradicate this multi-headed beast of envy from within us. Envy takes many forms. If the one who loves those who love them has no advantage over a tax collector, how then can one who despises those who have done them no harm escape the torments of hell? I feel pained knowing that we, called to imitate angels and the Lord of angels, quite often exhibit envy akin to the devil. There is much envy present in the Church, and more within us than those we govern, indicating that we ourselves need admonition. Why do you envy your neighbor? Is it because he is esteemed and has a good reputation? Do you not recognize the harm that honors inflict upon the careless? They lead people to vanity, pride, arrogance, and recklessness, ultimately leading to a diminished existence, where fleeting pleasures bring lasting consequences.\\n\\nIs this the cause of your envy? Yet, the one you envy stands in greater favor with the authority, does as they please, retaliates against those who insult him, and favors sycophants while wielding great influence. This perspective belongs to worldly individuals who are shackled to the earth. What can disturb a spiritual person? Can anyone truly diminish their honor? If done justly, it serves to uplift him; unjustly, the condemnation falls not upon the innocent but upon the offender. One who suffers unjustly and bears it nobly gains greater favor with God. Let us therefore not seek power, honor, or influence; instead, let us strive to excel through virtue and wisdom.\\n\\nPower often leads us to actions displeasing to God, and only a truly courageous soul can wield power righteously. The one deprived of power—knowing their religious obligations—endures the same fate as a person who, living in propriety, commits never to gaze upon another with lust. Such is the nature of power! It can provoke offense, ignite wrath, loosen tongues, and unleash the mouth, as if swept away by the wind or plunged beneath the depths of evil. So, why do you admire a person caught in such an uproar, deeming them fortunate? What folly! Consider also the multitude of adversaries, detractors, and serpents that besiege such individuals. Can such a condition truly be labeled joyful? And who would dare call it so? Yet, the masses may hail him as glorious, you retort. But remember, the approval of the people is not God’s measure, to whom all must ultimately give an account.\\n\\nTherefore, when you reference the people, you merely speak of additional snares, traps, and perils. As the reverence of the crowd elevates a man, it simultaneously binds him with grave dangers, cares, and sorrows. Such a man, burdened by a merciless master, finds no rest or respite whatsoever. What do I say, rest or pause? Even someone with notable virtues finds it difficult to enter the Kingdom. Nothing so degrades people like the desire for fame, which renders them fearful, base, and insincere. Why, for example, did the Pharisees label Christ a demoniac? Was it not due to their craving for the acclaim of the public? Why, then, did the people arrive at a correct understanding of Him? It was because He remained untouched by this affliction.\\n\\nIndeed, naught challenges the lawfulness and rationality of individuals like the pursuit of public acknowledgment, while nothing instills true courage and worthiness like the disdain for it. Thus, an exceptionally brave soul is called to withstand such a tempest. The one who values glory, during prosperous times, elevates themselves above all and, during adversity, wishes to vanish from existence. For the person consumed by this passion, both hell and the Kingdom await. Now, is such a matter deserving of envy? On the contrary, is it not a cause for tears and lamentation? This is obvious to all. If you envy a bearer of such hollow fame, you are akin to one who envies a person bound and whipped, tormented by countless beasts.\\n\\nIn truth, as many ambitious individuals exist, so too do they encounter countless rulers; and each has their own perspective, issuing judgments without discernment. Whatever one or two may think, all others seem to approve. Is this not more dreadful than any storm? Desiring glory stirs the soul, which then rises with exultation only to falter once again, perpetually anxious and never at peace. Approaching a public event, their mind preoccupied and trembling, at its conclusion they may find themselves in despondency or soaring in exaggerated joy—this result is often far worse than sorrow itself. That very joy can be just as detrimental as sorrow, evident in its effects upon the spirit. Joy renders the soul shallow, arrogant, and fickle.\\n\\nThis can be seen throughout history. When was David at his finest: in joy or during trials? When were the Hebrew people virtuous: in lamentation and supplication or when rejoicing in the wilderness while worshipping the golden calf? Solomon, who knew better than anyone what joy entailed, stated, \\"It is better to go to the house of mourning than to the house of mirth\\" (Ecclesiastes 7:3). Thus, Christ blesses those who grieve, proclaiming, \\"Blessed are those who mourn\\" (Matt. 5:4), while He regards those who celebrate as wretched: \\"Woe to you who laugh, for you shall grieve\\" (Luke 6:25). This is well founded; in times of amusement, the soul is weakened and spoiled, yet in sorrow, it is fortified, purified, liberated from all passions, elevated, and emboldened.\\n\\nTherefore, recognizing these truths, let us flee from the allure of worldly fame and the transient joy it brings, that we may attain lasting and true glory. May we all be deemed worthy through the grace and mercy of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"How true is the statement, \\"They were astonished, for they had yet to recognize Him.\\" No one can adequately assess a creation without understanding the identity of its maker. For instance, when a disciple of a renowned master produces an impressive work, we marvel at the accomplishments of someone else's student. However, if the master himself were to create the same, our astonishment would not be as pronounced. What is surprising about the great master crafting a remarkable creation? Similarly, every work of God falls short of His infinite power. Therefore, when the Son of God performed a miracle, it was not meant to simply evoke wonder, but to inspire belief.\\n\\nDo you wish to discern whether they were astonished because they lacked knowledge of Him? Consider their words: \\"Is this not the Son of David?\\" If they had truly known Him, they would have proclaimed, \\"This is the Son of God.\\" However, when the Pharisees heard this, they remarked, \\"He drives out demons by Beelzebul, the ruler of the demons.\\" But did the Pharisees vocalize this or merely entertain such thoughts? The relevance of this inquiry arises from the statement: \\"The Pharisees, upon hearing these things, said.\\" Yet, the subsequent verse clarifies, \\"But Jesus, perceiving their thoughts,\\" rather than stating, \\"having heard their words.\\" \\n\\nWhat does this suggest? They might have spoken indeed, but their words were filled with malice. Often, individuals voice falsehoods about another, not out of a wish to demean, but due to a lack of understanding. The Pharisees issued false claims against Christ stemming from wicked intentions, not from a lack of knowledge of the truth, but in a bid to dissuade others from faith in Christ through their slanderous remarks. They recognized the crowd's amazement and exclaimed, \\"Is this not the Son of David?\\" Such declarations came from those teetering on the edge of belief. Consequently, the Pharisees, driven by jealousy, expressed, “What has astonished you so greatly? Why do you utter these empty words, believing Him to be the Son of David? We know for certain that He casts out demons by Beelzebul, the prince of demons.” Their statements were not born of ignorance regarding the truth; they were well aware that the spirit of Satan could not perform such miracles."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Matthew recounts that the crowd was astonished, asking, “Is this not the Son of David?” Upon hearing this, the Pharisees claimed that He was expelling demons by the authority of Beelzebul, the ruler of demons. However, Jesus, aware of their reasoning, responded, “Every kingdom divided against itself will be desolate,” and He added, “By your words you shall be justified, and by your words you shall be condemned.” Likewise, Mark refers to the scribes accusing Jesus of casting out demons through Beelzebub, but he does so not in the context of the healing of the mute and blind demoniac, but after narrating distinct events. It seems possible that he recalled this exchange and linked it to a different instance, or perhaps he chose to revisit the broader sequence of events after initially omitting it. Luke aligns closely with Matthew, echoing much of the same phrasing."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Even though the Lord had distanced Himself, they remained nearby, eavesdropping and speaking ill of Him at the very moment He was bestowing blessings upon humanity. In this way, they revealed their inherent enmity, akin to that of the adversary."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Motivated by their jealousy of His splendor, they could not hold back from their most vicious defamation, ascribing the deeds of the Divine to Beelzebub. They claimed He drove out demons not through His own authority but through the influence of Beelzebub, His relative and associate. On another occasion, they further accused, “Beelzebub hath” (Mark 3:22)."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The accusation made by the Pharisees that Jesus expelled demons through the authority of the prince of demons should have been addressed by the leaders of the people, including the scribes and Pharisees. However, upon realizing that the populace was poised to acknowledge Jesus as the Christ, they quickly resorted to their malicious defamation. Unable to refute Jesus' power to drive out demons from the possessed, they attributed this miraculous act not to divine authority but to the influence of Satan, seeking to sow animosity and fear among the people, implying that Jesus was allied with unholy forces. The Evangelist Matthew records that this charge originated with the Pharisees, while the Evangelist Mark notes that the scribes who had come from Jerusalem disseminated the same slander (Mark 3:22). The Pharisees and the scribes collaborated as a unified opposition to Jesus, acting together against Him."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"Among the Pharisees and scribes who were present during the miraculous event were some who had traveled from Jerusalem, and together they devised a new scheme against Jesus Christ. Initially, those filled with jealousy spread the tale that He was beside Himself, prompting His neighbors to come and attempt to take Him away. When they could not refute the miracle that had been performed openly, they began to assert that He expelled demons only by the power of Beelzebub, the ruler of the demons."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Upon hearing the remarks of the people, the Pharisees proclaimed, “He drives out demons only by the authority of Beelzebub, the ruler of the demons.” The miracles performed by Christ were so evident that they could not be disputed, leading the Pharisees to attribute them to the power of the demon prince. Their intent was to incite fear and animosity toward Him, diverting belief in the Lord due to His supposed alliance with Satan. If Jesus were indeed to heal the possessed through collusion with Satan to mislead the masses, it would imply that His other miracles could not be attributed to the power of God, branding Him as an enemy of the Almighty and a companion of the adversary. The Pharisees had previously made such accusations against the Lord; however, He refrained from rebuking them then, allowing them time to discern His authority through even greater miracles and His wisdom through His teachings. Yet, the Pharisees would not accept correction and continued their diabolical and blasphemous slander. Consequently, the Lord confronted their falsehood with both vigor and His characteristic gentleness, demonstrating to us the importance of responding to our adversaries with humility and patience in defense of the truth. Above all, He evidences His divine nature by revealing their innermost thoughts; it is uncommon for one possessed to exhibit such profound gentleness and knowledge of the heart’s secrets."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Upon hearing the voices of the crowd, the Pharisees remarked not directly to Jesus but to the people, questioning whether this was the son of David, Christ. They labeled Him as \\"Beelzebub, the prince of demons.\\" The Pharisees had already made the choice to reject Jesus of Nazareth as God's anointed one, the Messiah, and now sought to justify their stance regarding the remarkable miracles He performed, including the healing of those possessed by demons, the deaf-mute, and the blind. These acts were undeniably extraordinary, making it clear that they could not have been achieved through ordinary human abilities or skill. The crowd began to speculate if this miracle-worker was indeed the Messiah. Had the Pharisees failed to rationalize His miraculous deeds, their influence over the people could have wavered and ultimately crumbled. Consequently, they were compelled to interpret these miracles, not as divine acts, but as manifestations of an unclean force. Instead of nurturing the people's growing faith in Him as the Messiah, they aimed to instill fear and animosity towards Him, associating Him with malevolent influences, similar to the aversion common folk have towards sorcerers."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The miraculous healing of the blind man possessed by demons deeply impacted the crowd, leading them to wonder if the one who healed him was indeed the Messiah. This sentiment surely frustrated the adversaries of Jesus, the scribes and Pharisees, yet it was clear to everyone present that the healing was an act of divine intervention. In an attempt to distort this miracle, they accused Jesus of casting out demons through the power of Beelzebub, the lord of demons. To counter this false accusation, Christ raised two key points: First, if He expelled demons by Beelzebub's authority, it would imply that Satan is acting against himself, which is nonsensical since such internal conflict would lead to the collapse of Satan's kingdom. Second, if they attribute His actions to Beelzebub, they must also account for the exorcisms performed by their own followers, which they refuse to do. \\n\\nThen, the Lord made an accurate assessment regarding His exorcisms: He carried them out by the Holy Spirit, referred to in Luke as the \\"finger of God.\\" Therefore, those who witnessed these acts should rightly conclude that the dominion of Satan, who once tormented humanity, is now being dismantled, signaling the arrival of God’s kingdom. The following verse emphasizes this conclusion: if the captives of Satan are set free, it indicates that the Greater One, the Messiah, has invaded the stronghold of Satan, subdued him, and is now liberating his spoils. \\n\\nAfterwards, Jesus declared, “Whoever is not with Me is against Me, and whoever does not gather with Me scatters.” This imagery reflects the harvest and is meant to clarify that there can be no alliance between Beelzebub and Christ. Individuals must choose sides, for neutrality toward Christ equates to opposition against Him. However, when considering this verse in light of the subsequent exposition, it serves as a dire admonition to those wavering between allegiance to the Pharisees or embracing Christ."}]}
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