bind the strong man,

Matthew 12:29  Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house. 



Or else, how can anyone enter into a strong man's house,.... This is another argument of Christ's proving that his casting out of devils could not be by Satan, but by the Spirit of God; for if he did not act by any superior power to Satan's, and such by which he was able to master, overcome, and bind him, he could never spoil his goods, as he did; or dispossess devils out of the bodies or souls of men: just as if a man should enter into another man's house, who is strong and robust, with a design to spoil his goods, who would never make use of the man himself to do it, and can never be thought to effect it, unless he has a power superior to his, and uses it; 

except he first bind the strong man, and then he will spoil his house: by the "strong man", is meant the devil, see Isa_49:24 who is powerful and mighty, as appears from his nature, being an angel, though a fallen one, excelling in strength human creatures; from his names, such as the roaring lion, the great red dragon, leviathan, &c. from the extent of his dominion, here called "his house"; which reaches to the whole posse of devils, and world of men; whence he is called the prince of the power of the air, and the prince of this world, and the god of it; and from his works and actions, in and over the bodies and estates of men, by divine permission; which might be exemplified in the case of Job, and the demoniacs in the time of Christ; and in and over the souls of men, not only over wicked men, but men under a show of religion, as antichrist and his followers; yea, saints themselves, and even over Adam in a state of innocence; but Christ is stronger than he, and attacked him, and dispossessed him of the bodies of men; and restraining him from doing them any hurt, enters into the souls of men, dethrone him, and leads him captive, who led others; and keeps him from doing them any damage; as he will in the latter day "bind" him and shut him up in prison a thousand years; and also "spoils his goods", or "vessels", and "his house"; the palace of Satan, by taking bodies and souls out of his possession; by awakening the conscience, enlightening the mind, working upon the affections, subduing the will, and implanting principles of grace and holiness in the heart; and so making it a fit habitation for God, which spoils it for the devil: in all which, Satan can never be thought to have any hand; and therefore the suggestion that Christ casts out devils by his assistance, even out of the bodies of men, has no show of reason in it.

praying always with all prayer and supplication in the Spirit,

Eph 6:12  For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. 
Eph 6:13  Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. 
Eph 6:14  Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, 
Eph 6:15  and having shod your feet with the preparation of the gospel of peace; 
Eph 6:16  above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. 
Eph 6:17  And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 
Eph 6:18  praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—
Eph 6:19  and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, 

Coby Puckett 

Thank you Jesus!! 

whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

Mat 18:18  "Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 
Mat 18:19  "Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. 
Mat 18:20  For where two or three are gathered together in My name, I am there in the midst of them." 

Matthew 18:18

Moreover if thy brother shall trespass against thee.
How to meet offences
Observe the method Christ has laid down-
I. The trespass supposed, whether accidental or designed. Whether it regards reputation, or property, or feelings, etc. Then, the direction given-
II. Seek a private interview. That he may explain, if possible. Better adapted for him to confess. More faithfully and affectionately admonished.
III. If this fail, take one or two more. Let them be unobjectionable, peaceable, prudent persons. These are to witness and aid by their counsel and influence. If this fail-
IV. Bring it to the church. Do so for these reasons:
1. For the offender’s sake. He may hear the Church.
2. For Christianity’s sake.
3. For the world’s sake, that they may see we are neither indifferent or malevolent. If he refuse to hear the Church, then he must-
V. Be removed from christian communion. This is the last act, and if this is rightly done, it is ratified in heaven (Mat_18:18). Do not let us neglect this order. You object “He is not worthy of all this,” etc.; “ This is troublesome,” etc. But it is your duty; Christ demands it. (J. Burns, LL. D.)


Tell the offender his fault
A person came one day to see Mr. Longdon, of Sheffield, and said, “I have something against you, and I am come to tell you of it.” “Do walk in, sir,” he replied; “you are my best friend. If I could but engage my friends to be faithful with me, I shall be sure to prosper. But, if you please, we will both pray in the first place, and ask the blessing of God upon our interview.” After they rose from their knees, and had been much blessed together, he said, “Now I will thank you, my brother, to tell me what it is you have against me.” “Oh,” said the man, “I really don’t know what it is; it is all gone, and I believe I was in the wrong!” (Anon.)


Private reproof
A reprover is like one that is taking a mote out of his brother’s eye-now this must be done very tenderly. For this purpose it would be convenient, where it may be, that reproofs be given privately. “If thy brother offend thee, tell him his fault between him and thee.” The presence of many make him take up an unjust defence, who in private would have taken upon him a just shame. The open air makes sores to rankle-other’s crimes are not to be cried at the market. Private reproof is the best grave to bury private faults in. (Swinneck.)


Brotherly reproof
I. Whom are we to reprove? Our brother. This term, in general, comprehends all mankind.
II. For what are we to reprove our brother? It is for trespassing against us.
III. How we are to reprove.
1. Be sure that the person whom you are about to reprove is really guilty of the sin.
2. See that the sin, which you are about to reprove, be that heinous sin which you have taken it to be. We are not for every trifle to fly in the face of our brother, and to hale him before our tribunal.
3. When you are about to reprove a brother, you should consider whether there is any probability of your doing him any good by your reproofs. If the goldsmith were persuaded that his toil and sweat at the refining pot would answer no good but to injure his health, and perhaps to shorten his days, he would sooner break his utensils in pieces, and burst his bellows apart than engage in such unprofitable and unhealthy employment. Equally fruitless ii is to reprove some men. To reprove successfully requires no small degree of dexterity and penetration. It must be the combined work of a cool head, and a gracious compassionate heart.
4. When you are about to reprove a brother, go to him yourselves. Do not wait until he comes of his own accord to you.
5. He who would reprove with success, should be as unblemished as possible in his own conduct.
IV. For what end we are to reprove him. Not to please ourselves, or to gratify our private resentments-not to triumph over his infirmities or to display our superiority to him; not to insult him, or to make ourselves merry with his faults; but that we may win him over from the camp of the aliens, and restore him to his rightful owner. (Daniel Rowland.)


The necessity of ecclesiastical discipline
I. The gospel cannot be preserved without salt; nor-
II. Fraternal love without frankness; nor-
III. A particular Church without discipline; nor-
IV. The Church in general without a spirit of discipline. (J. P. Lange.)


Correction of fault a duty
He who sees his brother commit a sin and keeps silence, is equally in fault with him who does not forgive him who repents. The very elements teach us the benefit of this correction. For so fire chastises, and by burning purifies the air. The air by the blasts of winds chastises and purifies the water. In like manner, so does the water the earth. There can be no Christian charity in any one unless he afford the medicine of correction to an erring brother. (Anon.)


Private admonition best
It is true open sinners deserve open censures; but private admonitions will best suit private offences. While we seek to heal a wound in our brother’s actions, we should be careful not to leave a scar upon his person. We give grains of allowance in all current coin. That is a choice friend who conceals our faults from the view of others, and yet discovers them to our own. That medicine which rouses the evil burnouts of the body, and does not carry them off, only leaves it in a worse condition than it found it. (Archbishop Secker.)


Do not parade other people’s faults
They are fittest to find fault in whom there is no fault to be found. There is no removing blots from the paper by laying upon them a blurred finger. What do you get by throwing stones at your enemy’s windows while your own children look out at the casements? He that blows into a heap of dust is in danger of putting out his own eyes. (Archbishop Secker.)


Test of friendship
It is one of the severest tests of friendship to tell your friend of his faults. If you are angry with a man, or hate him, it is not hard to go to him and stab him with words; but so to love a man that you cannot bear to see the stain of sin upon him, and to speak painful truth through loving words-that is friendship. But few have such friends. Our enemies usually teach us what we are at the point of the sword. (H. W. Beecher.)

Charles Spurgeon's Corner

"Giving all diligence, add to your faith virtue; and to virtue knowledge, etc."
2 Peter 1:5-6

If thou wouldest enjoy the eminent grace of the full assurance of faith, under the blessed Spirit's influence, and assistance, do what the Scripture tells thee, "Give diligence." Take care that thy faith is of the right kind--that it is not a mere belief of doctrine, but a simple faith, depending on Christ, and on Christ alone. Give diligent heed to thy courage. Plead with God that he would give thee the face of a lion, that thou mayest, with a consciousness of right, go on boldly. Study well the Scriptures, and get knowledge; for a knowledge of doctrine will tend very much to confirm faith. Try to understand God's Word; let it dwell in thy heart richly.

When thou hast done this, "Add to thy knowledge temperance." Take heed to thy body: be temperate without. Take heed to thy soul: be temperate within. Get temperance of lip, life, heart, and thought. Add to this, by God's Holy Spirit, patience; ask him to give thee that patience which endureth affliction, which, when it is tried, shall come forth as gold. Array yourself with patience, that you may not murmur nor be depressed in your afflictions. When that grace is won look to godliness. Godliness is something more than religion. Make God's glory your object in life; live in his sight; dwell close to him; seek for fellowship with him; and thou hast "godliness"; and to that add brotherly love. Have a love to all the saints: and add to that a charity, which openeth its arms to all men, and loves their souls. When you are adorned with these jewels, and just in proportion as you practise these heavenly virtues, will you come to know by clearest evidence "your calling and election." "Give diligence," if you would get assurance, for lukewarmness and doubting very naturally go hand in hand.

"That he may set him with princes."
Psalm 113:8

Our spiritual privileges are of the highest order. "Among princes" is the place of select society. "Truly our fellowship is with the Father, and with his Son Jesus Christ." Speak of select society, there is none like this! "We are a chosen generation, a peculiar people, a royal priesthood." "We are come unto the general assembly and church of the first-born, whose names are written in heaven." The saints have courtly audience: princes have admittance to royalty when common people must stand afar off. The child of God has free access to the inner courts of heaven. "For through him we both have access by one Spirit unto the Father." "Let us come boldly," says the apostle, "to the throne of the heavenly grace." Among princes there is abundant wealth, but what is the abundance of princes compared with the riches of believers? for "all things are yours, and ye are Christ's, and Christ is God's." "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" Princes have peculiar power. A prince of heaven's empire has great influence: he wields a sceptre in his own domain; he sits upon Jesus' throne, for "He hath made us kings and priests unto God, and we shall reign forever and ever." We reign over the united kingdom of time and eternity. Princes, again, have special honour. We may look down upon all earth-born dignity from the eminence upon which grace has placed us. For what is human grandeur to this, "He hath raised us up together, and made us sit together in heavenly places in Christ Jesus"? We share the honour of Christ, and compared with this, earthly splendours are not worth a thought. Communion with Jesus is a richer gem than ever glittered in imperial diadem. Union with the Lord is a coronet of beauty outshining all the blaze of imperial pomp.

And they do not rest day or night, saying: "Holy, holy, holy, Lord God Almighty, Who was and is and is to come!"

Rev 4:8  The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying: "Holy, holy, holy, Lord God Almighty, Who was and is and is to come!" 

Revelation 4:8

And the four beasts had each of them six wings about Him,.... As the seraphim in Isa_6:2 with two of which they might cover their faces as they did, testifying thereby their reverence of God, when in His presence; and with the other two cover their feet, signifying their sense of their sinfulness, weakness, and imperfection, in their conversation, even in their best works, and in the ministry of the word; and with the other two fly about, as denoting their readiness to minister the word and ordinances, to visit the members of the church, and do all good offices of love and service to them that lie in their power: 

and they were full of eyes within; to look into the sin and corruption of their own hearts, which is a means of keeping them humble amidst all their attainments, gifts, and graces, and of qualifying them to speak aptly of the cases of others; and they have eyes within, to look into and consult their own experience; for besides the word of God, which lies before them, they have a testimony in themselves of the truth of the doctrines of the Gospel, which they do well to attend unto; and they have these inward eyes to look into that treasure which God has put into their earthen vessels, in order to bring out of it things new and old. 

And they rest not day and night; they give up themselves to the ministry of the word, and prayer; are wholly in these things, meditate on the word continually, and preach the Gospel in season, and out of season: 

saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come; living under a continual sense of the holiness of God, Father, Son, and Spirit; and how necessary holiness is in themselves, who bear the vessels of the Lord, and in the churches and house of God; taking care that all their doctrines are according to godliness, and serve to promote holiness of life and conversation; and also under a sense of the power of God, and of their need of it, to carry them through their work, and make their ministry successful; and of the eternity and immutability of God, which is a wonderful support unto them amidst all the difficulties and troubles that attend them. 

The word "holy" is three times used here, as by the seraphim in Isa_6:3; and in some copies it is repeated six times, and in others nine times, as in the Complutensian edition.

A Throne Set in Heaven

Rev 4:2  And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. 

Revelation 4:1-11

“A Throne Set in Heaven” 

The vision of the ascended Lord introduced the seven letters to the churches, so the visions of this and the next chapters introduce the seven seals. They resemble the frontispiece or illuminated capitals of the old missals. There is no form for the Divine Being. 

God is Spirit, and His glory can only be hinted at by appropriate imagery. His being should excite emotions in our spirit similar to those which these objects excite in our mind. The jasper with its transparent brilliance, the sardine or cornelian with its fiery red, the emerald with its refreshing beauty, are laid under contribution to describe what cannot be described. 

The throne bespeaks majestic authority and power. 

The worship of the elders reflects that of Israel and the Church, Rev_21:12; Rev_21:14; the thunder, God’s awful holiness; the seven lamps, the searching, cleansing purity of His Spirit; the glassy sea, the mystery of His ways; the four living creatures, the homage of creation.

Here is the song of creation, Rev_4:11. Originally all things did the will of God, and if creation is now subject to vanity, some day it will be delivered into the glorious liberty of the sons of God, and God’s Will Shall Be Done On Earth As It Is In Heaven. 

Notice that the will of God brought all things into existence, and that that will guarantees their ultimate redemption.

By the washing of regeneration and renewing of the Holy Ghost.

Titus 3:5

Not by works of righteousness which we have done - 
The plan was not based on our own good works, nor are our own good works now the cause of our salvation. 
If people could have been saved by their own good works, 
there would have been no need of salvation by the Redeemer; 
if our own deeds were now the basis of our title to eternal life, the work of Christ would be equally unnecessary. 
It is a great and fundamental principle of the gospel that the good works of men come in for no share in the justification of the soul. They are in no sense a consideration on account of which God pardons a man, and receives him to favor. 

The only basis of justification is the merit of the Lord Jesus Christ, and in the matter of justification before God, all the race is on a level; see the notes at Eph_2:8-9.

But according to His mercy - 
(1) It had its origin in mercy;
(2) It is by mere mercy or compassion, and not by justice;
(3) It is an expression of great mercy, and,
(4) It is now in fact conferred only by mercy.

Whatever we have done or can do, when we come to receive salvation from the hand of God, there is no other element which enters into it but mercy. 
It is not because our deeds deserve it; it is not because we have by repentance and faith wrought ourselves into such a state of mind that we can claim it; but, after all our tears, and sighs, and prayers, and good deeds, it is a mere favor. 
Even then God might justly withhold it if He chose, and no blame would be attached to Him if He should suffer us to sink down to ruin.
He saved us - That is, He began that salvation in us which is to be completed in heaven. A man who is already renewed and pardoned may be spoken of as saved - for:

(1) the work of salvation is begun, and,
(2) when begun it will certainly be completed; see the notes at 
Phi_1:6.
By the washing of regeneration - In order to a correct understanding of this important passage, it is necessary to ascertain whether the phrase here used refers to baptism, and whether anything different is intended by it from what is meant by the succeeding phrase - 
“renewing of the Holy Ghost.” 
- The word rendered “washing” (λουτρόυ  loutrou) occurs in the New Testament only in this place and in Eph_5:26, where also it is rendered “washing” - “That He might sanctify and cleanse it (the church) with the washing of water by the word.” The word properly means “a bath;” then water for bathing; then the act of bathing, washing, ablution. 
Passow and Robinson. 
It is used by Homer to denote a warm or cold bath; then a washing away, and is thus applied to the drink-offerings in sacrifice, which were supposed to purify or wash away sin. Passow. The word here does not mean “laver,” or the vessel for washing in, which would be expressed by λουτὴρ  loutēr and this word cannot be properly applied to the baptismal font.
The word in itself would naturally be understood as referring to baptism (compare notes at Act_22:16), which was regarded as the emblem of washing away sins, or of cleansing from them. I say it was the emblem, not the means of purifying the soul from sin. If this be the allusion, and it seems probable, then the phrase “washing of regeneration” would mean “that outward washing or baptism which is the emblem of regeneration,” and which is appointed as one of the ordinances connected with salvation; see the notes at Mar_16:16,
“He that believes and is baptized shall be saved.” 
It is not affirmed in this phrase that baptism is the means of regeneration; or that grace is necessarily conveyed by it; and still less that baptism is regeneration, for no one of these is a necessary interpretation of the passage, and should not be assumed to be the true one. The full force of the language will be met by the supposition that it means that baptism is the emblem or symbol of regeneration, and, if this is the case, no one has a right to assume that the other is certainly the meaning.
And that this is the meaning is further clear, because it is nowhere taught in the New Testament that baptism is regeneration, or that it is the means of regeneration. 
The word rendered “regeneration” (παλιγγενεσία  palingenesia) - occurs in the New Testament only here and in Mat_19:28, - 
“in the regeneration when the Son of man,” etc. 
It means, properly, a new birth, reproduction, or renewal. It would properly be applied to one who should be begotten again in this sense, that a new life was commenced in him in some way corresponding to his being made to live at first. To the proper idea of the word, it is essential that there should be connected the notion of the commencement of life in the man, so that he may be said to live anew; and as religion is in the Scriptures represented as life, it is properly applied to the beginning of that kind of life by which man may be said to live anew. 

This word, occurring only here and in Mat_19:28, and there indubitably not referring to baptism, should not be here understood as referring to that, or be applied to that, because:
(1) that is not the proper meaning of the word;
(2) there is no Scripture usage to sanction it;
(3) the connection here does not demand it;
(4) the correlatives of the word (see John_3:3, John_3:5-6, John_3:8; 1Peter_1:3,) are applied only to that great moral change which is produced by the Holy Spirit, and,
(5) it is a dangerous use of the word.

Its use in this sense leaves the impression that the only change needful for man is that which is produced by being regularly baptized. On almost no point has so much injury been done in the church as by the application of the word “regeneration” to baptism. It affects the beginning of religion in the soul, and if a mistake is made there, it is one which must pervade all the views of piety.
And renewing of the Holy Ghost - This is an important clause, added by Paul apparently to save from the possibility of falling into error. If the former expression, “the washing of regeneration,” had been left to stand by itself, it might have been supposed possibly that all the regeneration which would be needed would be that which would accompany baptism. But he avoids the possibility of this error, by saying that the “renewing of the Holy Ghost” is an indispensable part of that by which we are saved. It is necessary that this should exist in addition to that which is the mere emblem of it - the washing of regeneration - for without this the former would be unmeaning and unavailing. It is important to observe that the apostle by no means says that this always follows from the former, nor does he affirm that it ever follows from it - whatever may be the truth on that point - but he asserts that this is that on which our salvation depends. - The word rendered “renewing” (ἀνακαίνωσις  anakainōsis) occurs only here and in Rom_12:2, where it is also rendered “renewing;” compare Note on that place. The verb (ἀνακαινόω  anakainoō) occurs in 2Co_4:15, and Col_3:19, in both which places it is rendered “renewed,” and the corresponding word, ἀνακαινίζω  anakainizō, in Heb_6:6.

The noun properly means making new again: a renewing; a renovation; compare H. Planck in Bib. Repos. i. 677. 
It is a word which is found only in the writings of Paul, and in ecclesiastical Greek writers. It would be properly applied to such a change as the Holy Spirit produces in the soul, making one a new man; that is, a man new, so far as religion is concerned - new in his views, feelings, desires, hopes, plans, and purposes. He is so far different from what he was before, that it may be said he enters on a new life; see the notes at Eph_4:23-24. 
The “renewing of the Holy Ghost” of course means that which the Holy Spirit produces, recognizing the fact, everywhere taught in the Scriptures, that the Holy Spirit is the Author of the new creation. 
It cannot mean, as Koppe supposes, the renewing of the mind itself, or producing a holy spirit in the soul.  Barnes