We see his kingdom advancing and Satan’s retreating before it, as demons are dismissed, sicknesses are healed and disordered nature itself acknowledges its Lord.16 Moreover, Jesus sent out his disciples to preach and to heal as his representatives, and when they returned, excited that the demons had submitted to them in his name, he responded that he had seen “Satan fall like lightning from heaven.” Here, however, is his most striking statement on this topic: “When a strong man, fully armed, guards his own house, his possessions are safe. But when someone stronger attacks and overpowers him [nikaō, to gain the victory over], he takes away the armour in which the man trusted and divides up the spoils.” It is not difficult to recognize the strong man as a picture of the devil, the “someone stronger” as Jesus Christ, and the dividing of the spoils (or, in Mark, the robbing of his house) as the liberation of his slaves (Lk 10:18; 11:21–22; Mk 3:27).The “overpowering” and “binding” of the strong man did not take place, however, until the third and decisive stage, the conquest achieved, at the cross. Three times, according to John, Jesus referred to him as “the prince of this world,” adding that he was about to “come” (i.e., launch his last offensive) but would be “driven out” and “condemned” (Jn 12:31; 14:30; 16:11). He was evidently anticipating that at the time of his death the final contest would take place, in which the powers of darkness would be routed. It was by his death that he would “destroy him who holds the power of death—that is, the devil—and so set his captives free” (Heb 2:14–15).
Stott, J. R. W. (2006). The Cross of Christ (pp. 227–228). Downers Grove, IL: IVP Books.
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