This explanation is an instance of the credulity of unbelief. It is more difficult to believe the explanation than the alternative which it is framed to escape. If like produces like, Christ cannot be explained by anything but the admission of His divine nature. Serpents' eggs do not hatch out into doves. The difficulties of faith are 'gnats' beside the 'camels' which unbelief has to swallow.
II. The true explanation of Christ's power over demoniacs. Jesus has no difficulty in putting aside the absurd theory that, in destroying the kingdom of evil, He was a servant of evil and its dark ruler. Common-sense says, If Satan cast out Satan, he is divided against himself, and his kingdom cannot stand. An old play is entitled, 'The Devil is an Ass,' but he is not such an ass as to fight against himself. As the proverb has it, 'Hawks do not pick out hawks' eyes.'
It would carry us too far to deal at length with the declarations of our Lord here, which throw a dim light into the dark world of supernatural evil. His words are far too solemn and didactic to be taken as accommodations to popular prejudice, or as mere metaphor. Is it not strange that people will believe in spiritual communications, when they are vouched for by a newspaper editor, more readily than when Christ asserts their reality? Is it not strange that scientists, who find difficulty in the importance which Christianity attaches to man in the plan of the universe, and will not believe that all its starry orbs were built for him (which Christianity does not allege), should be incredulous of teachings which reveal a crowd of higher intelligences?
Jesus not only tests the futile explanation by common-sense, but goes on to suggest the true one. He accepts the belief that there is a 'prince of the demons.' He regards the souls of men who have not yielded themselves to God as His 'goods.' He declares that the lord of the house must be bound before his property can be taken from him. We cannot stay to enlarge on the solemn view of the condition of unredeemed men thus given. Let us not put it lightly away. But we must note how deep into the centre of Christ's work this teaching leads us. Translated into plain language it just means that Christ by incarnation, life, death, resurrection, ascension, and present work from the throne, has broken the power of evil in its central hold. He has crushed the serpent's head, his heel is firmly planted on it, and, though the reptile may still 'swinge the scaly horror of his folded tail,' it is but the dying flurries of the creature. He was manifested 'that He might destroy the works of the devil.'
No trace of indignation can be detected in Christ's answer to the hideous charge. But His patient heart overflows in pity for the reckless slanderers, and He warns them that they are coming near the edge of a precipice. Their malicious blindness is hurrying them towards a sin which hath never forgiveness. Blasphemy is, in form, injurious speaking, and in essence, it is scorn or malignant antagonism. The Holy Spirit is the divine agent in revealing God's heart and will. To blaspheme Him is 'the external symptom of a heart so radically and finally set against God that no power which God can consistently use will ever save it.' 'The sin, therefore, can only be the culmination of a long course of self-hardening and depraving.' It is unforgivable, because the soul which can recognise God's revelation of Himself in all His goodness and moral perfection, and be stirred only to hatred thereby, has reached a dreadful climax of hardness, and has ceased to be capable of being influenced by His beseeching. It has passed beyond the possibility of penitence and acceptance of forgiveness. The sin is unforgiven, because the sinner is fixed in impenitence, and his stiffened will cannot bow to receive pardon.