TRV
Translation
King James Version
And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
Complete Jewish Bible
So if Satan has rebelled against himself and is divided, he can't survive either; and that's the end of him.
Berean Standard Bible
And if Satan is divided and rises against himself, he cannot stand; his end has come.
American Standard Version
And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end.
World English Bible Messianic
If Satan has risen up against himself, and is divided, he can’t stand, but has an end.
Geneva Bible (1599)
So if Satan make insurrection against himselfe, and be deuided, hee can not endure but is at an ende.
Young's Literal Translation
and if the Adversary did rise against himself, and hath been divided, he cannot be made to stand, but hath an end.
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In the KJVVerse 24,315 of 31,102
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Commentary on Mark 3 verses 22–30
22 ¶ And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan?
24 And if a kingdom be divided against itself, that kingdom cannot stand.
25 And if a house be divided against itself, that house cannot stand.
26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
30 Because they said, He hath an unclean spirit.
I. II. Main points1. 2. Sub-points
I. Here is, The impudent impious brand which the scribes fastened upon Christ's casting out devils, that they might evade and invalidate the conviction of it, and have a poor excuse for not yielding to it. These scribes came down from Jerusalem, Mar 3:22. It should seem they came this long journey on purpose to hinder the progress of the doctrine of Christ; such pains did they take to do mischief; and, coming from Jerusalem, where were the most polite and learned scribes, and where they had opportunity of consulting together against the Lord and his Anointed, they were in the greater capacity to do mischief; the reputation of scribes from Jerusalem would have an influence not only upon the country people, but upon the country scribes; they had never thought of this base suggestion concerning Christ's miracles till the scribes from Jerusalem put it into their heads. They could not deny but that he cast out devils, which plainly bespoke him sent of God; but they insinuated that he had Beelzebub on his side, was in league with him, and by the prince of the devils cast out devils. There is a trick in the case; Satan is not cast out, he only goes out by consent. There was nothing in the manner of Christ's casting out devils, that gave any cause to suspect this; he did it as one having authority; but so they will have it, who resolve not to believe him.
II. The rational answer which Christ gave to this objection, demonstrating the absurdity of it.
1.Satan is so subtle, that he will never voluntarily quit his possession; If Satan cast out Satan, his kingdom is divided against itself, and it cannot stand, Mar 3:23-26. He called them to him, as one desirous they should be convinced; he treated them with all the freedom, friendliness, and familiarity that could be; he vouchsafed to reason the case with them, that every mouth may be stopped. It was plain that the doctrine of Christ made war upon the devil's kingdom, and had a direct tendency to break his power, and crush his interest in the souls of men; and it was as plain that the casting of him out of the bodies of people confirmed that doctrine, and gave it the setting on; and therefore it cannot be imagined that he should come into such a design; every one knows that Satan is no fool, nor will act so directly against his own interest.
2.Christ is so wise, that, being engaged in war with him, he will attack his forces wherever he meets them, whether in the bodies or souls of people, Mar 3:27. It is plain, Christ's design is to enter into the strong man's house, to take possession of the interest he has in the world, and to spoil his goods, and convert them to his own service; and therefore it is natural to suppose that he will thus bind the strong man, will forbid him to speak when he would, and to stay where he would, and thus show that he has gained a victory over him.
III. The awful warning Christ gave them to take heed how they spoke such dangerous words as these; however they might make light of them, as only conjectures, and the language of free-thinking, if they persisted in it, it would be of fatal consequence to them; it would be found a sin against the last remedy, and consequently unpardonable; for what could be imagined possible to bring them to repentance for their sin in blaspheming Christ, who would set aside such a strong conviction with such a weak evasion? It is true, the gospel promiseth, because Christ hath purchased, forgiveness for the greatest sins and sinners, Mar 3:28. Many of those who reviled Christ on the cross (which was a blaspheming of the Son of man, aggravated to the highest degree), found mercy, and Christ himself prayed, Father, forgive them; but this was blaspheming the Holy Ghost, for it was by the Holy Spirit that he cast out devils, and they said, It was by the unclean spirit, Mar 3:30. By this method they would outface the conviction of all the gifts of the Holy Ghost after Christ's ascension, and defeat them all, after which there remained no more proof, and therefore they should never have forgiveness, but were liable to eternal damnation. They were in imminent danger of that everlasting punishment, from which there was no redemption, and in which there was no intermission, no remission.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–30. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
Or this is meant; that he will not deserve to work out repentance, so as to be accepted, who, understanding who Christ was, declared that He was the prince of the devils.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
(Vict. Ant. e Cat. in Marc.) The blasphemy of the Scribes having been detailed, our Lord shows that what they said was impossible, confirming His proof by an example. Wherefore it says, And having called them together unto him, he said unto them in parables. How can Satan cast out Satan? As if He had said, A kingdom divided against itself by civil war must be desolated, which is exemplified both in a house and in a city. Wherefore also if Satan's kingdom be divided against itself, so that Satan expels Satan from men, the desolation of the kingdom of the devils is at hand. But their kingdom consists in keeping men under their dominion. If therefore they are driven away from men, it amounts to nothing less than the dissolution of their kingdom. But if they still hold their power over men, it is manifest that the kingdom of evil is still standing, and Satan is not divided against himself.
(Vict. Ant. e Cat. in Marc.) He says indeed, that blasphemy concerning Himself was pardonable, because He then seemed to be a man despised and of the most lowly birth, but, that contumely against God has no remission. Now blasphemy against the Holy Ghost is against God, for the operation of the Holy Ghost is the kingdom of God; and for this reason, He says, that blasphemy against the Holy Ghost cannot be remitted. Instead, however, of what is here added, But will be in danger of eternal damnation, another Evangelist says, Neither in this world, nor in the world to come. By which is understood, the judgment which is according to the law, and that which is to come. For the law orders one who blasphemes God to be slain, and in the judgment of the second law he has no remission. nHowever, he who is baptized is taken out of this world; but the Jews were ignorant of the remission which takes place in baptism. He therefore who refers to the devil miracles, and the casting out of devils which belong to the Holy Ghost alone, has no room left him for remission of his blasphemy. Neither does it appear that such a blasphemy as this is remitted, since it is against the Holy Ghost. Wherefore he adds, explaining it, Because they said, He hath an unclean spirit.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(in Marc. i. 17) The Lord has also bound the strong man, that is, the devil: which means, He has restrained him from seducing the elect, and entering into his house, the world; He has spoiled his house, and his goods, that is men, because He has snatched them from the snares of the devil, and has united them to His Church. Or, He has spoiled his house, because the four parts of the world, over which the old enemy had sway, He has distributed to the Apostles and their successors, that they may convert the people to the way of life. But the Lord shows that they committed a great sin, in crying out that that which they knew to be of God, was of the devil, when He subjoins, Verily I say unto you, All sins are forgiven, &c. All sins and blasphemies are not indeed remitted to all men, but to those who have gone through a repentance in this life sufficient for their sins; thus neither is Novatusm right, who denied that any pardon should be granted to penitents, who had lapsed in time of martyrdom; nor Origen, who asserts that after the general judgment, after the revolution of ages, all sinners will receive pardon for their sins, which error the following words of the Lord condemn, when He adds, But he that shall blaspheme against the Holy Ghost, &c.
(ubi sup.) Neither however are those, who do not believe the Holy Spirit to be God, guilty of an unpardonable blasphemy, because they were persuaded to do this by human ignorance, not by devilish malice.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
The meaning of the example is this: The devil is the strong man; his goods are the men into whom he is received; unless therefore a man first conquers the devil, how can he deprive him of his goods, that is, of the men whom he has possessed? So also I who spoil his goods, that is, free men from suffering by his possession, first spoil the devils and vanquish them, and am their enemy. How then can ye say that I have Beelzebub, and that being the friend of the devils, I cast them out?
We must however understand, that they will not obtain pardon unless they repent. But since it was at the flesh of Christ that they were offended, even though they did not repent, some excuse was allowed them, and they obtained some remission.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) And because He has already shown by an example that a devil cannot cast out a devil, He shows how he can be expelled, saying, No man can enter into a strong man's house, &c.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 3:26 is a critical part of Jesus' defense against the scribes' accusation that He casts out demons by Beelzebul. In this verse, Jesus employs irrefutable logic, arguing that if Satan were to rise against himself and be divided, his kingdom would inevitably collapse, thereby exposing the absurdity of His opponents' claim and implicitly asserting His divine authority over the spiritual realm.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Mark 3:26 is Argument by Absurdity (also known as reductio ad absurdum). Jesus takes the scribes' premise—that He casts out demons by Satan's power—and demonstrates that it leads to an illogical and impossible conclusion: Satan's self-destruction. By showing the absurdity of a kingdom or house divided against itself, Jesus exposes the irrationality of their accusation. This is closely related to Analogy, as Jesus extends the principle of internal division from a general "kingdom" or "house" (Mark 3:24-25) directly to Satan's spiritual domain. The verse also utilizes Hypothetical Reasoning ("And if Satan rise up..."), inviting the audience to follow a logical chain of thought to its inevitable conclusion. Finally, there is an implicit Contrast between the unified nature of Satan's kingdom (in its opposition to God) and the scribes' false premise of its internal division.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 3:26 is a profound theological statement on the nature of evil and the ultimate victory of God's kingdom. It reveals that while Satan's kingdom is real and powerful, it operates with a unified, albeit malevolent, purpose: to oppose God and His redemptive work. Satan, as the "accuser," would never work against his own interests by enabling the expulsion of his agents. Therefore, Jesus' ability to cast out demons is irrefutable evidence that He is not an agent of Satan, but rather the "stronger man" (Mark 3:27) who has come to plunder Satan's domain. This verse underscores the fundamental conflict between the kingdom of God and the kingdom of darkness, asserting that God's power is superior and actively dismantling Satan's hold. It also subtly hints at the temporary nature of Satan's reign, which, unlike God's eternal kingdom, is ultimately destined for defeat.
REFLECTION AND APPLICATION
Jesus' powerful logic in Mark 3:26 offers timeless lessons for believers today. Firstly, it reminds us that while evil is real and organized, it is ultimately self-defeating when confronted by divine power. We are called to recognize the true source of spiritual authority and not to attribute God's work to the enemy, a profound spiritual error with grave consequences. Secondly, the principle of a "house divided" serves as a potent warning against internal strife within any community, particularly within the church. Just as Satan's kingdom would crumble if divided, so too can disunity, factionalism, and internal conflict cripple the effectiveness and witness of Christian communities. Unity, rooted in Christ, is not merely an ideal but a practical necessity for the church to stand firm and fulfill its mission. Finally, this verse encourages us to place our hope in Christ's ultimate victory over all evil. Jesus' exorcisms were not isolated acts but demonstrations of His ongoing campaign to dismantle Satan's kingdom, a campaign that culminates in His death, resurrection, and future return.
Questions for Reflection
FAQ
Why did the scribes accuse Jesus of being possessed by Beelzebul?
Answer: The scribes from Jerusalem, representing the highest religious authority, accused Jesus of being possessed by Beelzebul (a derogatory term for Satan or a chief demon) because they could not deny His miraculous power in casting out demons, yet they refused to acknowledge its divine origin. Attributing His power to Satan was their way of discrediting Him, explaining away His miracles, and maintaining their own theological framework, which rejected Jesus as the Messiah. They saw His actions as a threat to their authority and interpretation of the Law, choosing to attribute the work of God's Spirit to the devil rather than repent and believe in Him. This accusation is detailed in Mark 3:22.
What is the significance of Jesus' argument about a kingdom divided against itself?
Answer: Jesus' argument is a logical refutation of the scribes' absurd accusation. He uses the common-sense principle that any entity—a kingdom, a house, or even Satan's domain—cannot endure if it is internally divided and working against itself. If Satan were empowering Jesus to cast out his own demons, it would mean Satan was actively undermining his own kingdom, leading to its inevitable collapse. This argument highlights the inherent unity of evil in its opposition to God and implicitly asserts that Jesus' power comes from God, not from Satan. It demonstrates that Jesus is not an agent of Satan but rather the one who is stronger than Satan, capable of binding him and plundering his house, as mentioned in Mark 3:27.
CHRIST-CENTERED FULFILLMENT
Mark 3:26, though a logical argument against a false accusation, profoundly points to the Christ-centered fulfillment of God's redemptive plan. Jesus' ability to cast out demons, far from being a satanic act, was a tangible manifestation of the inbreaking of God's kingdom and the direct assault on Satan's dominion. He is the long-awaited "stronger man" who has come to bind the "strong man" (Satan) and plunder his house (Mark 3:27). The ultimate fulfillment of this binding occurred at the cross, where Christ disarmed the spiritual powers and authorities, triumphing over them (Colossians 2:15). His resurrection decisively sealed Satan's defeat, demonstrating that death and sin, the very tools of the devil, had been conquered (Hebrews 2:14). Through His ongoing ministry in the church by the Holy Spirit, believers are empowered to participate in this victory, casting out darkness and advancing God's kingdom. Ultimately, Mark 3:26 foreshadows the final and complete end of Satan's reign, when he will be cast into the lake of fire for eternity (Revelation 20:10), a triumphant conclusion secured by Christ's finished work.