The Meaning of Matthew 12:29 Explained

Matthew 12:29

KJV: 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.

YLT: 'Or how is one able to go into the house of the strong man, and to plunder his goods, if first he may not bind the strong man? and then his house he will plunder.

Darby: Or how can any one enter into the house of the strong man and plunder his goods, unless first he bind the strong man? and then he will plunder his house.

ASV: Or how can one 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.

KJV Reverse Interlinear

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. 

What does Matthew 12:29 Mean?

Verse Meaning

Jesus encouraged the Pharisees to look at the same issue another way. Only a stronger person can bind a homeowner and ransack his house (cf. Isaiah 49:24-25). On a deeper level Jesus was speaking of Himself binding Satan and spoiling his house by casting out demons (cf. Mark 3:27; Luke 11:21-22). Thus Jesus was claiming power superior to Satan that could only be divine. Jesus will really bind Satan for1 ,000 years when the kingdom begins ( Revelation 20:2). Jewish pseudepigraphal literature predicted that Messiah would do this (Assumption of Moses Matthew 10:1). The pseudepigrapha (lit. false writings) is a large body of Jewish writings that are not in the Old Testatment or what Protestants refer to as the Apocrapha. These books date from ca200 B.C. to ca. A.D100.

Context Summary

Matthew 12:24-37 - Slander From Evil Hearts
Spite and hatred absolutely blind the eyes and distort the judgment. They reached their climax in this effort of the Pharisees to discredit Christ. They could not deny His miracles, so they imputed them to a collusion between Him and Satan. On the face of it, this charge was absurd. But our Lord showed clearly that in making the allegation, His enemies were violating their spiritual sense and deliberately blinding their eyes and dulling their ears to God's Spirit. This is the sin that hath never forgiveness, because the soul that acts thus ceases to wish for or seek it.
What a glimpse is given of our Savior's sore temptations and glorious victory in Matthew 12:29! He had already bound the strong man, and for this reason was able to spoil his house and deliver his captives. Let Jesus into your heart, and no foe, though he may batter the door, shall break in to destroy!
The one test that Jesus proposes is fruit. The nature of a man or doctrine or movement can be rightly estimated only when the results have had time to develop. How splendidly Christianity has stood this test! [source]

Chapter Summary: Matthew 12

1  Jesus reproves the blindness of the Pharisees concerning the Sabbath,
3  by scripture,
9  by reason,
13  and by a miracle
22  He heals a man possessed that was blind and mute;
24  and confronting the absurd charge of casting out demons by Beelzebub,
32  he shows that blasphemy against the Holy Spirit shall never be forgiven
36  Account shall be made of idle words
38  He rebukes the unfaithful, who seek after a sign,
46  and shows who is his brother, sister, and mother

Greek Commentary for Matthew 12:29

Of a strong man [τοῦ ἰσχυροῦ]
Rev. rightly gives the force of the article, the strong man. Christ is not citing a general illustration, but is pointing to a specific enemy - Satan. How can I despoil Satan without first having conquered him? [source]
Goods [σκεύη]
The word originally means a vessel, and so mostly in the New Testament. See Mark 11:16; John 19:29. But also the entire equipment of a house, collectively: chattels, house-gear. Also the baggage of an army. Here in the sense of house-gear. Compare Luke 17:31; Acts 27:17, of the gear or tackling of the ship. Rev., lowered the gear. [source]

Reverse Greek Commentary Search for Matthew 12:29

Matthew 12:25 Knowing their thoughts [ειδως δε τας εντυμησεις αυτων]
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]
Mark 11:16 Vessel [σκεῦος]
See on Matthew 12:29; and Mark 3:27. [source]
Luke 17:31 Goods []
See on Matthew 12:29. [source]
Luke 11:22 Spoils [τὰ σκῦλα]
See on Mark 5:35. Compare on goods, Matthew 12:29. [source]
Luke 11:22 Spoils [τὰ σκῦλα]
See on Mark 5:35. Compare on goods, Matthew 12:29. [source]
Luke 11:21 A strong man [ὁ ἰσχυρὸς]
It has the article: the strong man. So Rev. See on Matthew 12:29. [source]
Luke 11:21 A strong man [ὁ ἰσχυρὸς]
It has the article: the strong man. So Rev. See on Matthew 12:29. [source]
Luke 11:21 His own court [την εαυτου αυλην]
His own homestead. Mark 3:27; Matthew 12:29 has “house” Αυλη — Aulē is used in the N.T. in various senses (the court in front of the house, the court around which the house is built, then the house as a whole).His goods (τα υπαρχοντα αυτου — ta huparchonta autou). “His belongings.” Neuter plural present active participle of υπαρχω — huparchō used as substantive with genitive. [source]
Acts 9:15 Chosen vessel [σκεῦος ἐκλογῆς]
Lit., an instrument of choice. On vessel, see on Matthew 12:29; and on the figure, compare 2 Corinthians 4:7. [source]
Acts 27:17 Strake sail [χαλάσαντες τὸ σκεῦος]
Lit., as Rev., lowered the gear. See on goods, Matthew 12:29. It is uncertain what is referred to here. To strike sail, it is urged, would be a sure way of running upon the Syrtis, which they were trying to avoid. It is probably better to understand it generally of the gear connected with the fair-weather sails. “Every ship situated as this one was, when preparing for a storm, sends down upon deck the 'top-hamper,' or gear connected with the fair-weather sails, such as the topsails. A modern ship sends down top-gallant masts and yards; a cutter strikes her topmast when preparing for a gale” (Smith, “Voyage,” etc.). The storm sails were probably set. [source]
Romans 9:21 To make one vessel unto honor and another unto dishonor [ποιῆσαι ὃ μεν εἰς τιμὴν σκεῦος , ὃ δὲ εἰς ἀτιμίαν]
Rev., more correctly, to make one part a vessel unto honor, and another part, etc. For vessel, see on 1 Peter 3:7; compare Matthew 12:29; Acts 9:15. The vessel here is the one which has just come from the potter's hand. Those in Romans 9:22have been in household use. [source]
1 Thessalonians 4:4 That every one of you should know how to possess his vessel, etc. [εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι]
The interpretation of 1 Thessalonians 4:3-6usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vesseland κτᾶσθαι procureor acquire, instead of being made dependent on εἰδέναι knowshould begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι isused Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, “Know them that labor,” etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν “gave himself no concern about anything that he had.” 1 Samuel 2:12: the sons of Eli οὐκ εἰδότες τὸν κύριον “paying no respect to the Lord.” Exodus 1:8: Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ “who did not recognize or regard Joseph”: did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, “as a safeguard against fornication let every one know how to procure his own wife.” It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, “to avoid fornication let every man have ( ἐχέτω ) his own wife”; not, know how to get one. Εἰδέναι knowas usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections. [source]
2 Timothy 2:20 Vessels [σκεύη]
See on Matthew 12:29; see on Mark 3:27; see on Acts 9:15; see on Acts 27:17; see on 1 Peter 3:7. [source]
1 Peter 3:7 Vessel [σκεύει]
Compare 1 Thessalonians 4:4. The primary idea of vessel, which is formed from the Latin vasellum, the diminutive of vas, a vase, is that of the receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament (1) in the sense of a cup or dish (Luke 8:16; John 19:29; 2 Timothy 2:20; Revelation 2:27; Revelation 18:12). (2) Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear God's name (Acts 9:15). Vessels of wrath (Romans 9:22); of mercy (Romans 9:23). So of the woman, as God's instrument, along with man, for his service in the family and in society. (3) Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Matthew 12:29, goods; Acts 27:17, the tackling orgear of a ship. [source]
1 Peter 3:7 Dwell with [συνοικουντες]
Present active participle of συνοικεω — sunoikeō old verb for domestic association, here only in N.T. Used as imperative here like the participle in 1 Peter 2:18; 1 Peter 3:1.According to knowledge (κατα γνωσιν — kata gnōsin). “With an intelligent recognition of the nature of the marriage relation” (Vincent).Giving honour unto the woman as unto the weaker vessel Present active participle of απονεμω — aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος — Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος — skeuos for ministers (2 Corinthians 4:7). Γυναικειωι — Gunaikeiōi here is an adjective (female, feminine) from γυνη — gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το — eis to and the present passive infinitive (with negative μη — mē) of εγκοπτω — egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας — Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
1 Peter 3:7 Giving honour unto the woman as unto the weaker vessel [ως αστενεστερωι σκευει τωι γυναικειωι απονεμοντες τιμην]
Present active participle of απονεμω — aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος — Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος — skeuos for ministers (2 Corinthians 4:7). Γυναικειωι — Gunaikeiōi here is an adjective (female, feminine) from γυνη — gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το — eis to and the present passive infinitive (with negative μη — mē) of εγκοπτω — egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας — Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
Revelation 2:27 Vessels [σκεύη]
See on goods, Matthew 12:29; see on vessel, 1 Peter 3:7. [source]
Revelation 18:12 Vessel [σκεῦος]
See on 1 Peter 3:7, and see on Acts 9:15. Also see on goods, Matthew 12:29; see on Mark 3:27; and see on strake sail, Acts 27:17. [source]

What do the individual words in Matthew 12:29 mean?

Or how is able anyone to enter into the house of the strong [man] and the goods of him to plunder if not first he bind the strong [man] then he will plunder
πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν τότε διαρπάσει

πῶς  how 
Parse: Adverb
Root: πῶς  
Sense: how, in what way.
δύναταί  is  able 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
εἰσελθεῖν  to  enter 
Parse: Verb, Aorist Infinitive Active
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
οἰκίαν  house 
Parse: Noun, Accusative Feminine Singular
Root: οἰκία  
Sense: a house.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
ἰσχυροῦ  strong  [man] 
Parse: Adjective, Genitive Masculine Singular
Root: ἰσχυρός  
Sense: strong, mighty.
σκεύη  goods 
Parse: Noun, Accusative Neuter Plural
Root: σκεῦος  
Sense: a vessel.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἁρπάσαι  to  plunder 
Parse: Verb, Aorist Infinitive Active
Root: ἁρπάζω  
Sense: to seize, carry off by force.
πρῶτον  first 
Parse: Adverb, Superlative
Root: πρῶτον 
Sense: first in time or place.
δήσῃ  he  bind 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: δέω  
Sense: to bind tie, fasten.
ἰσχυρόν  strong  [man] 
Parse: Adjective, Accusative Masculine Singular
Root: ἰσχυρός  
Sense: strong, mighty.
διαρπάσει  he  will  plunder 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: διαρπάζω  
Sense: to plunder.