The Finger of God

Introduction

Switzerland is known for many things: the Alps, banks, and headquarters to major international organizations such as The Red Cross, The World Trade Organization, and the International Olympic Committee. But Switzerland may best be noted for its commitment to neutrality. The nation has not been involved in an international war since 1815 and only became a part of the United Nations in 2002. Switzerland has maintained the ability to be neutral in regards to most things politically and militarily, and has often served as key negotiators between disputing countries.

The commitment of neutrality is strong and deep. Great care has been taken for almost 200 years to avoid taking sides, to remain committed to their own political and economic viability while remaining detached from other political and military involvement. There is much to commend about such a view, and what a nation can accomplish politically is not always possible in every situation. As we will see in our text, neutrality is not possible when it comes to Jesus. Jesus does not leave room for neutrality. One can choose to follow Jesus or one can be against Jesus, but to be neutral is not an option.

In our study time, let’s keep in mind that Jesus is on his way to Jerusalem. In that city he will be betrayed and condemned to die, but the grave will not hold him. He will be resurrected to life again. In this part of Luke the reader is being encouraged to make a decision about Jesus. The hated Samaritan is welcome; those who hold less significant roles in life are welcome; God opens his arms to all who will come to him. Neutral you cannot be.

The Text

Luke tells us about a time that Jesus healed a demon-possessed man. The presence of the demon had taken away the man’s ability to speak. When healed, the man speaks and the crowd is amazed. But the amazement does not result in acceptance of Jesus. Amazed as they were, there were some who were skeptical of the miracle. The skeptics thought that Jesus may be a devil in disguise. They believed that Jesus was healing this man by the power of Satan. Still others in verse 16 refused to believe Jesus. Instead they wanted more signs before deciding about Jesus. Ironically, Jesus reads their minds.

Jesus will respond to those demanding a sign in verse 29. He will give them a sign and it will be the sign of Jonah. Jonah came as the one calling sinners to repentance, and so does Jesus. The people of Nineveh will condemn these hearers because they refuse to see the sign that Jesus gives—his call to repentance. For our text, Jesus addresses the possibility that he is Satan’s tool.

Jesus gives three reasons why this cannot be possible. First, it isn’t possible for Satan to fight against himself. The man’s muteness was Satan’s work. It isn’t logical that Satan would allow his evil work to be set aside, resulting in people wanting to follow Satan. There is nothing good in Satan, and healing would be good.

Second, if Jesus’ good work is from Satan, then any good deeds done by others must also be from Satan. While Jesus mentions specifically casting out demons, the point is the same. To condemn Jesus is to condemn others who are trying to do good.

Third, if dealing with demons is done through the power of God, then it isn’t Satan who is near but God’s kingdom.

Jesus goes on to explain that a war is taking place. Satan is strong but Jesus is stronger. According to verse 23, neutrality isn’t possible. Jesus then gives a parable to make his point. The man who has been set free from the reign of Satan must respond. Failing to respond to God means that the man is vulnerable to further attacks. These attacks will be worse than previously. Jesus describes the man who experienced a great work of God and then didn’t respond to it. The man ends up worse than he was before. Jesus couldn’t possibly be doing Satan’s work. He calls on all to follow him.

So What?

I want to focus on two points. The first is the language that Jesus uses in verse 20: “But if I drive out demons by the finger of God, then the kingdom of God has come to you.” The finger of God is a phrase used in Exodus 8:19. Moses and Aaron are trying to persuade Pharaoh to release the people of God from captivity. Plagues from God are sent to force Pharaoh to relinquish his hold on the people. Egyptian magicians are able to replicate some of the early plagues, but with the plague of gnats, they cannot. These magicians tell Pharaoh that the finger of God is at work. The work of God is made visible. This is the same idea from Jesus. He is demonstrating the power of God. Like the plagues in Egypt, the gnats were only a part of God’s power. More had been seen and would be experienced. Jesus says that this one act of taking care of the power of Satan is just one small thing that God is going to do.

Second, there is a spiritual battle taking place. It is a battle between good and evil, between right and wrong, between God and Satan. We see the power of God at work; we are amazed but then nothing follows. Our emotional reaction is not enough to sustain us. Amazement is good, but it alone is not sufficient. Obedience must come. The crowd sees the mute man speak. They are amazed, but they want more; they want to attribute the event to something besides God. The battle rages.

We are in a spiritual battle. The battle is for our minds, our wills, and our actions. We see; our mind is touched, our heart is moved, but our actions fall flat. The woman in verse 27 speaks in praise for Jesus, but it isn’t mere praise that Jesus wants. He wants actions that agree with the praise of the lips.

To praise Jesus only to conduct life tomorrow with no thought of him isn’t real praise. The battle rages. God does something great and we do not respond to him. We remain open to the influence of Satan. The battle rages. Neutral we cannot be. What will you do with Jesus? Show me another sign. I’m not sure. The battle goes on. Satan wants you. God wants you. Satan is filled with evil. God is filled with good. What will you do with Jesus?

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