Mark 3:27

KJV

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.

KJV (with Strong's)

No man {G3762} can {G3756}{G1410} enter {G1525} into {G1519} a strong man's {G2478} house {G3614}, and spoil {G1283} his {G846} goods {G4632}, except {G3362} he will {G1210} first {G4412} bind {G1210} the strong man {G2478}; and {G2532} then {G5119} he will spoil {G1283} his {G846} house {G3614}.

Complete Jewish Bible

Furthermore, no one can break into a strong man's house and make off with his possessions unless he first ties up the strong man. After that, he can ransack his house.

Berean Standard Bible

Indeed, no one can enter a strong man’s house to steal his possessions unless he first ties up the strong man. Then he can plunder his house.

American Standard Version

But no one can enter into the house of the strong man, and spoil his goods, except he first bind the strong man; and then he will spoil his house.

Commentary

### SUMMARY
In Mark 3:27, Jesus employs a vivid parable to powerfully refute the scribes' blasphemous accusation that He casts out demons by the power of Beelzebub. This analogy of a "strong man" whose house must first be entered and he himself bound before his possessions can be plundered, serves as a profound declaration of Jesus' divine authority and His decisive victory over Satan, illustrating that His exorcisms are not an alliance with evil, but rather a direct assault on the kingdom of darkness, demonstrating the inbreaking of God's sovereign rule.

### CONTEXT
* **Literary Context:** Mark 3:27 is the climax of Jesus' powerful rebuttal to the scribes from Jerusalem who accused Him of being possessed by Beelzebub and casting out demons by the ruler of demons ([Mark 3:22](/mark/3-22 "Mark 3:22 - The Beelzebul Accusation")). This accusation immediately follows an incident where Jesus' own family sought to restrain Him, believing He was "beside himself" ([Mark 3:21](/mark/3-21 "Mark 3:21 - Jesus' Family Concerns")). Jesus systematically dismantles the scribes' illogical charge by first presenting the self-defeating nature of a divided kingdom or house ([Mark 3:23-26](/mark/3-23-26 "Mark 3:23-26 - Parable of the Divided Kingdom")). His argument is that Satan cannot cast out Satan, for that would mean his kingdom is divided and cannot stand. Mark 3:27 then provides the conclusive, positive assertion: Jesus' ability to cast out demons is not a sign of alliance with Satan, but rather undeniable proof that He is the one stronger than Satan, who has already "bound" him, thereby demonstrating His superior power and authority. This parable sets the stage for Jesus' subsequent warning about the unforgivable sin against the Holy Spirit ([Mark 3:28-30](/mark/3-28-30 "Mark 3:28-30 - The Unforgivable Sin")), emphasizing the gravity of attributing the Spirit's work to demonic power.
* **Historical & Cultural Context:** The accusation against Jesus, that He was in league with Beelzebub (a derogatory name for Baal-zebub, the Philistine god of Ekron, meaning "lord of the flies" or "lord of dung," used here as a chief demon or Satan himself), was a grave one in first-century Jewish society. Exorcism was recognized, but the source of power was crucial. Jewish exorcists sometimes invoked God's name, but attributing such power to demonic forces was considered blasphemous. The scribes, as religious authorities from Jerusalem, represented the established religious order and their opposition carried significant weight. Their accusation highlights a fundamental misunderstanding or willful rejection of Jesus' true identity and mission. The concept of a "strong man" guarding his possessions would have been a familiar image, evoking the idea of a powerful, well-entrenched adversary. Jesus' use of this parable would have resonated with His audience, making His point about spiritual authority clear and undeniable within their cultural framework.
* **Key Themes:** Mark 3:27 powerfully contributes to several overarching themes in the Gospel of Mark. Primarily, it underscores **Christ's Authority Over Satan and Demonic Forces**. The "strong man" is unequivocally Satan, and Jesus' ability to "bind" him and "spoil his goods" demonstrates His absolute supremacy over the kingdom of darkness. This theme is central to Mark's portrayal of Jesus as the powerful Son of God who has come to inaugurate God's reign. Secondly, the verse highlights the reality of **Spiritual Warfare and Deliverance**. Jesus' ministry is depicted not merely as teaching or healing, but as a direct, confrontational engagement with evil, liberating those held captive by demonic oppression. The "spoiling of his goods" symbolizes the rescue and restoration of humanity from Satan's dominion. Finally, this parable serves as compelling evidence for the **Inbreaking of God's Kingdom**. Jesus' actions—casting out demons, healing the sick, and teaching with authority—are tangible signs that the kingdom of God has arrived and is actively challenging and overcoming the prevailing dominion of darkness, as seen throughout His ministry, from His initial call for repentance because [the kingdom of God is at hand](/mark/1-15 "Mark 1:15 - The Kingdom of God is at Hand") to His ultimate victory.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **strong man (Greek, _ischyrós'_):** From ἰσχύς (ischys), meaning "force." This adjective describes someone who is mighty, powerful, or forcible. In this context, it emphasizes the formidable power and entrenched authority of Satan, who is the "strong man" guarding his domain and possessions.
* **bind (Greek, _déō'_):** A primary verb meaning "to bind" in various applications, literally or figuratively, such as to tie up, restrain, or knit. Here, it denotes a decisive and complete act of subjugation, implying that the "strong man" (Satan) is rendered powerless and unable to resist the one who binds him. This is not a temporary restraint but a fundamental overcoming of his power.
* **spoil (Greek, _diarpázō'_):** From διά (dia, "through, apart") and ἁρπάζω (harpazō, "to seize"). This verb means "to seize asunder," "to plunder," or "to carry off by force." It conveys the idea of a forceful and legitimate reclaiming of possessions that were previously under the control of the "strong man." In the spiritual sense, it refers to the liberation of those held captive by Satan.

#### Verse Breakdown
* **"No man can enter into a strong man's house, and spoil his goods":** This opening clause establishes the premise of the parable. It presents a logical impossibility: one cannot plunder the possessions ("goods") of a powerful individual ("strong man") who is guarding his own dwelling ("house") unless a prerequisite action is taken. This sets up the problem that Jesus, as the one casting out demons, must have overcome a greater power.
* **"except he will first bind the strong man;":** This is the critical condition. The only way to successfully plunder the strong man's house is to first overpower and restrain him. This "binding" implies a decisive act of conquest and subjugation. In the context of Jesus' argument, it signifies His prior and superior victory over Satan, enabling Him to liberate those under demonic influence.
* **"and then he will spoil his house.":** This concluding clause describes the inevitable outcome once the strong man is bound. The "spoiling" of the house—the taking of his "goods"—represents the liberation of individuals from Satan's dominion. Jesus' exorcisms are presented as the direct evidence of this "spoiling," demonstrating that He has indeed bound the strong man and is now reclaiming what was once held captive.

#### Literary Devices
Mark 3:27 is a powerful example of a **Parable**, a short allegorical story designed to illustrate a moral or spiritual truth. Jesus uses this common literary form to explain His spiritual authority in a relatable way. Within the parable, there is extensive **Symbolism**: the "strong man" symbolizes Satan, the "house" represents Satan's domain or kingdom (the world under his influence), and his "goods" symbolize the people held captive by sin and demonic oppression. The act of "binding" the strong man is a **Metaphor** for Jesus' decisive victory and subjugation of Satan's power, while "spoiling his house" is a **Metaphor** for the liberation and redemption of humanity. The entire passage also carries a strong element of **Irony**, as the scribes accuse Jesus of being in league with Satan, yet Jesus' actions prove He is Satan's ultimate adversary, actively dismantling his kingdom.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 3:27 is a foundational text for understanding the nature of spiritual warfare and Christ's supreme authority. It reveals that Jesus' ministry was not merely about teaching or healing, but about a direct, confrontational assault on the kingdom of darkness. The "binding" of the strong man signifies a decisive, pre-emptive victory over Satan, making all subsequent acts of deliverance possible. This is not a future event but a present reality inaugurated by Jesus' earthly ministry. His ability to cast out demons is irrefutable proof that a power greater than Satan has arrived, and that God's kingdom is actively breaking into the world, reclaiming what was lost. This truth provides immense comfort and assurance to believers, knowing that the "strong man" has been overcome by an even stronger one, Jesus Christ.

* [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Principalities and Powers")
* [Luke 10:18](/luke/10-18 "Luke 10:18 - Jesus Sees Satan Fall")
* [Revelation 20:1-3](/revelation/20-1-3 "Revelation 20:1-3 - The Binding of Satan")

### REFLECTION AND APPLICATION
Mark 3:27 offers profound implications for the life of faith and ministry today. It assures us that Jesus has already achieved a decisive and foundational victory over Satan and his forces. The "strong man" has been bound, meaning his power is not absolute and his dominion has been decisively challenged and broken by Christ. This truth provides believers with an unshakeable foundation for confidence in the face of spiritual opposition. We are not fighting for victory, but from victory. Furthermore, this verse calls us to participate in the ongoing work of "spoiling his house." As followers of Christ, empowered by the Holy Spirit, we are called to be agents of liberation, bringing the light of the Gospel into dark places, witnessing to the truth, and seeing lives transformed from the dominion of darkness to the kingdom of God's beloved Son. This means actively engaging in evangelism, discipleship, and prayer, recognizing that every soul brought to Christ is a "good" reclaimed from the enemy's grasp. For those struggling with spiritual oppression or the lingering effects of sin, this verse offers immense hope: Jesus has the power to set the captives free, and His work continues through His Church.

#### Questions for Reflection
* **In what areas of my life or the world around me do I see the "strong man's house" still exerting influence?**
* **How does understanding Jesus' decisive victory over Satan in Mark 3:27 empower me to live more boldly for Christ?**
* **What practical steps can I take to participate in "spoiling the strong man's house" in my community or sphere of influence?**
* **How does this passage encourage me when I feel overwhelmed by spiritual battles or the presence of evil?**

### FAQ

**Who is the "strong man" in this parable?**

Answer: The "strong man" in Mark 3:27 unequivocally represents Satan, the ruler of demons and the adversary of God. Jesus' entire argument in this passage, particularly His refutation of the scribes' accusation that He casts out demons by Beelzebub, points to Satan as the powerful entity whose kingdom Jesus is actively dismantling. The "house" of the strong man symbolizes Satan's domain or kingdom, which encompasses the world under his influence, and his "goods" represent the people held captive by sin, sickness, and demonic oppression, whom Jesus came to liberate.

**How did Jesus "bind" the strong man?**

Answer: Jesus "bound" the strong man (Satan) through His entire redemptive work, beginning with His incarnation, resisting temptation in the wilderness ([Matthew 4:1-11](/matthew/4-1-11 "Matthew 4:1-11 - Jesus' Temptation in the Wilderness")), His authoritative teaching, and especially His power over demons and disease throughout His ministry. The ultimate "binding" occurred through His death on the cross, where He disarmed the spiritual rulers and authorities ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Principalities and Powers")), and His resurrection, which definitively demonstrated His victory over sin, death, and the devil. This binding is not a complete removal of Satan's influence from the world (which awaits a future, final judgment as described in [Revelation 20:1-3](/revelation/20-1-3 "Revelation 20:1-3 - The Binding of Satan for a Thousand Years")), but a decisive subjugation of his power, rendering him unable to prevent Jesus from rescuing those he holds captive.

### CHRIST-CENTERED FULFILLMENT
Mark 3:27 finds its ultimate Christ-centered fulfillment in the reality that Jesus, through His life, death, and resurrection, has decisively conquered Satan and inaugurated the Kingdom of God. The "binding of the strong man" is not merely a metaphor for Jesus' power during His earthly ministry, but a prophetic declaration of His cosmic victory. On the cross, Jesus "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him" ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph")). His resurrection from the dead is the supreme proof that He has overcome the one who had the power of death—that is, the devil ([Hebrews 2:14](/hebrews/2-14 "Hebrews 2:14 - Christ Destroys the Power of Death")). By casting out demons, Jesus demonstrated that He was the "stronger one" who had come to plunder Satan's house, liberating humanity from the dominion of darkness and transferring them into His own kingdom ([Colossians 1:13](/colossians/1-13 "Colossians 1:13 - Delivered from Darkness to Light")). This ongoing "spoiling" continues as the Gospel is proclaimed and souls are redeemed, testifying to the present reality of Christ's triumph and the ultimate defeat of the "prince of this world" ([John 12:31](/john/12-31 "John 12:31 - Judgment of This World's Ruler")), whose final, complete binding awaits the consummation of God's redemptive plan.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 49:24

¶ Shall the prey be taken from the mighty, or the lawful captive delivered?

Isaiah 49:26

And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob.

Matthew 12:29

Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

Luke 11:21

When a strong man armed keepeth his palace, his goods are in peace:

Luke 11:23

He that is not with me is against me: and he that gathereth not with me scattereth.

Ephesians 6:10

¶ Finally, my brethren, be strong in the Lord, and in the power of his might.

Ephesians 6:13

Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.