But if I with the finger of God cast out devils, no doubt the kingdom of God is come on you.
the finger.
Exodus 8:19 Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had said.
Matthew 12:28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
the kingdom.
Luke 11:17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.
Luke 12:24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?
Luke 12:25 And which of you with taking thought can add to his stature one cubit?
Luke 10:9,11 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you…
Daniel 2:44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.
Acts 20:25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
then the kingdom of God has come upon you
This statement declares the arrival of God's kingdom through Jesus' ministry. The kingdom of God is a central theme in Jesus' teachings, representing God's sovereign rule and the restoration of His creation. The phrase "has come upon you" indicates an immediate and present reality, not just a future hope. This aligns with prophecies like Isaiah 61:1-2, which speak of liberation and healing. Jesus' miracles, including exorcisms, are signs of this kingdom breaking into the world, challenging the existing religious and cultural expectations of a political or earthly kingdom.
- The single word opens with a sharp contrast. Jesus has just refuted the charge that He casts out demons by Beelzebul (Luke 11:14-19).
- By saying “But,” He overturns their accusation and redirects the focus from darkness to light, just as John 1:5 shows light overcoming darkness.
- The contrast underscores two kingdoms in conflict—Satan’s versus God’s (Colossians 1:13).
- Jesus points to an observable fact: demons really are being expelled (Luke 4:35; 7:21).
- This is not theory. It is a public demonstration that evil spirits submit to Him (Mark 1:27).
- Such deliverances verify Isaiah 61:1, where Messiah frees captives.
- The “if” is not doubtful; it is rhetorical: “Since I drive them out…”
- The phrase recalls Exodus 8:19, where Egyptian magicians confessed, “This is the finger of God.” Just as plagues proved God’s supremacy over Egypt, exorcisms prove His supremacy over Satan.
- “Finger” highlights effortless power. God does not need an army; one finger suffices (Psalm 8:3’s “work of Your fingers”).
- It also echoes the tablets “written with the finger of God” (Exodus 31:18; Deuteronomy 9:10), linking Jesus’ acts with divine authority behind the Law.
- Jesus connects the miracles to the arrival of God’s reign. Whenever the King acts, the kingdom is present (Matthew 12:28, the parallel verse).
- Signs and wonders are kingdom evidence (Hebrews 2:4).
- The kingdom is not mere future hope; Jesus announces it as present and advancing (Luke 17:21).
- The verb is decisive: God’s rule has already broken in. Listeners stand face-to-face with it (Mark 1:15).
- “Upon you” is personal. Spectators cannot stay neutral (John 3:19-21).
- Acceptance means freedom and life (John 8:36); rejection invites judgment (Luke 10:10-12).
Jesus’ expulsion of demons is living proof that God’s overpowering, effortless authority is on the move. The King’s presence signals that the long-awaited kingdom has arrived, confronting every heart with a choice: submit to His gracious rule or resist and remain under darkness.
(20) If I with the finger of God . . .--Note the substitution of this language for "by the Spirit of God," in Matthew 12:28, and its connection with the use by the older prophets of "the hand of the Lord," to indicate the state which issued in prophetic inspiration (Ezekiel 1:3; Ezekiel 37:1), and with "the finger of God" as writing the Commandments on the tables of stone (Exodus 31:18), and Pharaoh's confession that "the finger of God" was with Moses and Aaron in the wonders which they wrought (Exodus 8:19). The meaning of this boldly anthropomorphic language is sufficiently obvious. As the "hand" denotes power generally, so the "finger" symbolises power in its concentrated and specially-directed energy.Verse 20. - But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. Here Jesus points to a fact well known and thoroughly established. There was no question here; the most obstinate cases of possession had yielded to that "finger" be spoke of here; the fiercest of the, alas! (then) great company of the insane, at the bidding of that quiet, humble Rabbi, for ever shook off the spirit of madness, in whatever form of terrible possession it had been dwelling in his body. There was no question here; the only point raised by his enemies how had that quiet Rabbi done these strange, mighty works - Jesus had answered; and now draws a picture of one of these acts of his. The "finger of God" in St. Matthew, where the same or a similar discourse is related, is called the "Spirit of God." The expression is strange, but is one not unusual in ancient Hebrew phraseology. So the Egyptian magicians said to Pharaoh, "This is the finger of God" (Exodus 8:19). The ten commandments are described as written on the two tables of stone with the "finger of God." "You have seen by what power the devils obey me; yea, the kingdom of God, for which you are waiting and looking, lo, it is come upon you."