The idea of binding a spiritual enemy being before accomplishing an earthly deed is found both in Scripture
as well as in Midrash:
Midrash Rabbah - Deut I:22: ―BEHOLD, I HAVE BEGUN. etc. This bears out what Scripture says, To bind
their kings with chains (Ps. CXLIX, 8). And what is meant by ̳their kings‘? R. Tanhuma said: Literally their
kings. And their nobles with fetters of iron (ib.): these are their guardian angels [in heaven] above; for God
does not exact punishment of any nation before he first exacts punishment of its guardian angel. How?
Before God drowned Pharaoh and all the Egyptians in the sea he first drowned their guardian angel. How is
this to be inferred from the Scripture? The Rabbis say: It is not written, ' horses and their riders‘, but The
horse and his rider hath He thrown into the sea (Ex. XV, 1); this refers to their guardian angel. And when the
Egyptians came out in pursuit of the Israelites the Israelites lifted up their eyes and saw the guardian angel of
the Egyptians hovering in the air. Whence this? R. Isaac said: Because it is written, Behold, Egypt was
marching after them (Ex. XIV, 10); that is, their guardian angel. This is the force of the words, ‘ To bind their
kings with chains, etc.
Midrash Rabbah - The Song of Songs VIII:19; ―The Holy One, blessed be He, does not punish a nation on
earth till He has cast down its guardian angel from heaven. This is borne out by five Scriptural verses. One,
the verse, And it shall come to pass in that day, that the Lord will punish the host of the high heaven on high-
that first, and then-and the kings of the earth upon the earth (Isa XXIV, 21). The second is: How art thou
fallen from heaven, O day-star, son of the morning! after which we read, How art thou cut down to the ground
(ib. XIV, 12). The third is: For My sword hath drunk its fill in heaven; and then, Behold, it shall come down
upon Edom (ib. XXXIV, 5). The fourth: To bind their kings with chains, and then, and their nobles with fetters
of iron (Ps. CXLIX, 8), explaining which R. Tanhuma said: ' To bind their kings with chains‘: this refers to the
heavenly princes. ̳And their nobles with fetters of iron‘: this refers to the earthly rulers‖.
12:30-31 He that is not with me is against me
―(30) He that is not with me is against me; and he that gathereth not with me scattereth abroad. (31)
Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy
against the Holy Ghost shall not be forgiven unto men‖.
On the surface, this would seem to contradict the following words from Y‘shua:
(49) ―And John answered and said, Master, we saw one casting out devils in thy name; and we forbad
him, because he followeth not with us.
(50) And Jesus said unto him, Forbid him not: for he that is not against us is for us‖. (Luke 9:49-50)
It is important to consider here that Y‘shua is not telling John, "it's OK, as long as they are using my name‖.
Y‘shua had already said that this is no guarantee of anything:
―(22) Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have
cast out devils? and in thy name done many wonderful works? (23) And then will I profess unto them, I never
knew you: depart from me, ye that work iniquity‖. (Matt 7:22-23)
The context of Luke 9:49-50 is again that of miracles being performed as a sign that the Kingdom of YHWH
was being offered. Y‘shua evidently knew that the men John was referring to were also performing these
miracles for this same purpose; otherwise, they would have fallen under the condemnation of His words of
Matt 7:22-23. Therefore, even though they weren't directly "in the camp", they were "on the same team" – as
the miracles they were performing were properly grounded in the Torah's Kingdom message and YHWH's
authority.
This situation is remarkably similar to an occurrence in Moses' time:
(26) ―But there remained two of the men in the camp, the name of the one was Eldad, and the name of
the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out
unto the tabernacle: and they prophesied in the camp.
(27) And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.
(28) And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My
lord Moses, forbid them.
(29) And Moses said unto him, Enviest thou for my sake? would God that all the LORD'S people were
prophets, and that the LORD would put his spirit upon them!‖ (Num 11:26-29)