Verse-by-Verse Bible Commentary
Matthew 12:17

Bridgeway Bible Commentary

35. Man with a withered hand (Matthew 12:9-21; Mark 3:1-6; Luke 6:6-11)

If an animal fell into a pit on the Sabbath day, the Jews would not hesitate to rescue it the same day. Yet they criticized Jesus for healing a man on the Sabbath. Although no list of rules sets out all that a person should or should not do to keep the Sabbath holy, it is always right to do good on the Sabbath. To save life is better than to kill, and in this case Jesus was helping to save life. The Pharisees, by contrast, were looking for ways to kill him (Matthew 12:9-14; Mark 3:1-6).

Jesus left his critics and went on to his work elsewhere. Matthew saw this as a further stage in the fulfilment of the prophecy that God’s chosen servant, who had now appeared in the person of Jesus, would take the gospel to all people. This servant never tried to make a show of greatness, never hurt those who sorrowed, and never turned away from those of even the weakest faith (Matthew 12:15-21; cf. Isaiah 42:1-4).

Coffman's Commentaries on the Bible

That it might be fulfilled which was spoken through Isaiah the prophet, saying.

Characteristic of Matthew are the numerous appeals to the writings of the prophets of the Old Testament. The reason for this reference is that it shows that Christ was doing exactly what it was prophesied that he would do.

Barnes' Notes on the Whole Bible

This account is found also in Mark 3:6-12.

Matthew 12:14

The Pharisees ... held a council ... - Mark adds that the Herodians also took a part in this plot. They were probably a “political” party attached firmly to Herod Antipas, son of Herod the Great, tetrarch of Galilee. He was the same man who had imprisoned and beheaded John the Baptist, and to whom the Saviour, when arraigned, was sent by Pilate. See the notes at Luke 3:1. He was under Roman authority, and was a strong advocate of Roman power. All the friends of the family of Herod were opposed to Christ, and ever ready to join any plot against his life. They remembered, doubtless, the attempts of Herod the Great against him when he was the babe of Bethlehem, and they were stung with the memory of the escape of Jesus from his bloody hands. The attempt against him now, on the part of the Pharisees, was the effect of “envy.” They hated his popularity, they were losing their influence, and they therefore resolved to take him out of the way.

Matthew 12:15

But when Jesus knew it, he withdrew himself ... - He knew of the plot which they had formed against his life; but his hour was not yet come, and he therefore sought security.

By remaining, his presence would only have provoked them further and endangered his own life. He acted, therefore, the part of prudence and withdrew. Compare the notes at Matthew 10:23.

Mark adds that he withdrew “to the sea;” that is, to the Sea of Galilee. or Tiberias. He states also Matthew 3:7-8 that “a great multitude from Galilee followed him, and from Judea, and from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they heard what great things he did, came unto him.” As some of these places were without the limits of Judea or inhabited by “Gentiles,” this statement of Mark throws light on the passage quoted by Matthew Matthew 12:21, “In his name shall the Gentiles trust.”

Pressed by the crowd Mark 3:9, Jesus went aboard a “small vessel,” or “boat,” called by Mark a “ship.” This he did for the convenience of being separated from them and more easily addressing them. We are to suppose the lake still and calm; the multitudes, most of whom were sick and diseased, on the shore and pressing to the water’s edge; and Jesus thus healing their diseases, and preaching to them the good news of salvation. No scene could be more sublime than this.

Matthew 12:16

And he charged them ... - He was “at this time” desirous of concealment.

He wished to avoid their plots and to save his life.

Matthew 12:17

That it might be fulfilled ... - Matthew here quotes a passage from Isaiah 42:1-4, to show the “reason why he thus retired from his enemies and sought concealment.” The Jews, and the disciples also at first, expected that the Messiah would be a conqueror, and vindicate himself from all his enemies. When they saw him retiring before them, and, instead of subduing them by force, seeking a place of concealment, it was contrary to all their previous notions of the Messiah. Matthew by this quotation shows that “their” conceptions of him had been wrong. Instead of a warrior and an earthly conqueror, he was “predicted” under a totally different character. Instead of shouting for battle, lifting up his voice in the streets, oppressing the feeble - “breaking bruised reeds and quenching smoking flax, as a conqueror” - he would be peaceful, retiring; would strengthen the feeble, and would cherish the faintest desires of holiness. This appears to be the general meaning of this quotation here. Compare the notes at Isaiah 42:1-4.

Matthew 12:18

My servant - That is, the Messiah, the Lord Jesus; called a servant from his taking the “form” of a “servant,” or his being born in a humble condition Philippians 2:7, and from his obeying or “serving” God. See Hebrews 10:9.

Shall show judgment to the Gentiles - The word “judgment” means, in the Hebrew, law, “commands, etc.,” Psalms 19:9; Psalms 119:29-30. It means the “whole system of truth;” the law of God in general; the purpose, plan, or “judgment” of God about human duty and conduct. Here it means, evidently, the system of “gospel truth,” the Christian scheme.

Gentiles - All who were not Jews. This prophecy was fulfilled by the multitudes coming to him from Idumea and beyond Jordan, and from Tyre and Sidon, as recorded by Mark 3:7-8.

Matthew 12:19

He shall not strive ... - He shall not shout as a warrior.

He shall be meek, retiring, and peaceful. Streets were places of concourse. The meaning is, that he should not seek publicity and popularity.

Matthew 12:20

A bruised reed ... - The reed is an emblem of feebleness, as well as of fickleness or want of stability, Matthew 11:7. A bruised, broken reed is an emblem of the poor and oppressed. It means that he would not oppress the feeble and poor, as victorious warriors and conquerors did. It is also an expressive emblem of the soul broken and contrite on account of sin; weeping and mourning for transgression. He will not break it; that is, he will not be severe, unforgiving, and cruel. He will heal it, pardon it, and give it strength.

Smoking flax - This refers to the wick of a lamp when the oil is exhausted - the dying, flickering flame and smoke that hang over it. It is an emblem, also, of feebleness and infirmity. He would not further oppress those who had a little strength; he would not put out hope and life when it seemed to be almost extinct. He would not be like the Pharisees, proud and overbearing, and trampling down the poor. It is expressive, also, of the languishing graces of the people of God. He will not treat them harshly or unkindly, but will cherish the feeble flame, minister the “oil” of grace, and kindle it into a blaze.

Till he send forth judgment unto victory - “Judgment” here means truth - the truth of God, the gospel. It shall be victorious - it shall not be vanquished. Though the Messiah is not “such” a conqueror as the Jews expected, yet he “shall” conquer. Though mild and retiring, yet he will be victorious.

Matthew 12:21

And in his name ... - The Hebrew in Isaiah is, “And the isles shall wait for his law.” The idea is, however, the same.

The “isles” denote the Gentiles, or a part of the Gentiles - those out of Judea. The meaning is, that the gospel should be preached to the Gentiles, and that they should receive it. See the notes at Isaiah 41:1 for an explanation of the word “islands,” as it is used in the Bible.

Calvin's Commentary on the Bible

17.That it might be fulfilled which was spoken Matthew does not mean that this prediction was entirely fulfilled by Christ’s prohibiting loud and general reports to be circulated respecting his power ⁽⁹³⁾, but that this was an exhibition of that mildness which Isaiah describes in the person of the Messiah. Those wonderful works which Christ performed in presence of a few, and which he did not wish to be announced in pompous terms, were fitted to shake heaven and earth, (Hebrews 12:26.) It was, therefore, no ordinary proof, how widely he was removed from the pomp and ostentation of the world.

But it will be proper for us to examine more closely the design of Matthew. By this circumstance he intended to show, that the glory of Christ’s divinity ought not to be the less admired, because it appeared under a vail of infirmity. This is unquestionably the very object to which the Holy Spirit directed the eyes of the prophet. The flesh is constantly longing for outward display, and to guard believers against seeking any thing of this description in the Messiah, the Spirit of God declared that he would be totally different from earthly kings, who, in order to draw admiration upon themselves, produce great noises wherever they go, and fill cities and towns with commotion. ⁽⁹⁴⁾ We now perceive how appropriately Matthew applies the prediction of the prophet to the case in hand. God appointed for his Son a low and mean appearance, and that ignorant persons may not take offense at an aspect which has no attraction, and is fitted to awaken contempt, both the prophet and Matthew come forward to declare, that it is not by accident, but in consequence of a decree of Heaven, that he assumes such a character. ⁽⁹⁵⁾ Hence it follows, that deep blame attaches to all who despise Christ, because his outward condition does not correspond to the wishes of the flesh. We are not at liberty to imagine to ourselves a Christ that corresponds to our fancy, but ought simply to embrace him as he is offered by the Father. He who is offended by the low condition of Christ, which God declares to be agreeable to his will, is unworthy of salvation. I now come to examine the words of the prophet, (Isaiah 42:1.)

(93) “Les miracles et signes qu’il faisoit par sa vertu Divine;” — “the miracles and signs which he performed by his Divine power.”

(94) “Ils font faire de grans bruits: il semble que les villes et citez doyvent tourner ce que dessus dessous, tant y a grande esmotion;” — “they cause great noises to be made; and so great is the commotion, that it would seem as if towns and cities were to be turned upside down.”

(95) “Quand Christ vient au monde sans pompe exterieure;” — “when Christ comes into the world without external pomp.”

Smith's Bible Commentary

Shall we turn to the twelfth chapter of the gospel of Matthew?

Jesus was not one to follow traditions. He's already pointed out in the Sermon on the Mount, that through their interpretation of the law, they have thoroughly disallowed the law, for the purposes that God intended it. For they were interpreting the law after a physical sense. "Thou shalt not kill," interpreting that as clubbing your enemy to death. But Jesus said, no, really if you have hatred in your heart for your brother, you're guilty. It isn't just the outward action that the law was intended to speak to, but the inner emotions that so often provoked the outward action. Sin begins in the mind, the attitudes and from the attitudes come the actions. God is not interested in our just curbing the wrong actions, God is interested in our heart, and the inner attitudes from which actions spring.

Now the result of their misinterpreting of the law was that they had developed a very great sense of self righteousness, and with it a spiritual pride, where they set themselves in sort of a spiritual élites little category. And everybody else is on common sinner level, and they look down from their perches at the common sinners with this stain. When they walked down the streets they held their robes tightly against them, because they didn't want their robe accidentally to swish out and brush against you, lest they be defiled with your filth. Very self-righteous, the attitude itself was detained by Jesus. And when we move along in Matthew, some of the heaviest words of condemnation and all I have ever heard.

You ask my little granddaughter what does grandpa do and she'll go... And now I am very self-conscious of it.

So they had sought to interpret the law. And in their endeavor to interpret the law, they had a field day with the Sabbath law, because the Sabbath law declared that they were not to bear any burdens on the Sabbath day. And so it was necessary for them to constitute what was bearing a burden. And it was decided that if you had lost your leg and had a wooden leg, that you could not use that on the Sabbath day, because that would indeed be bearing a burden. Well they went further then that. If you had false teeth, you could not wear them on the Sabbath day, because that also would be bearing a burden. As far as I know, false eyelashes weren't in at those times, but I would imagine they would have had to have ruled on that too.

Now in trying to fine-tune this law down, they lost the meaning of it entirely and Jesus cared not for their fanciful interpretations. He did not follow their traditions. In fact, He opposed their traditional interpretations, and thus He created a lot of ranker. And they were constantly getting after Jesus, because of His violation of the Sabbath law.

Now Christ is the fulfillment of the law, we are told. And one of the problems, one of the first problems that arose in the early church when there were many Gentiles who began to be converted and to become a part of the early church, the question arose, does a gentile have to become a Jew in order to be saved? In other words, if you are to be saved as a Gentile, must you be circumcised and keep the law of Moses? And there were many of the Jews in the church that took that position and some of them came down to the Gentile church in Antioch that had been established by Paul the apostle. And they began to create a division in the church in Antioch, saying that unless you are circumcised and keep the law of Moses, you can't be saved. And this was one of the first problems that arose in the church.

Paul and Barnabas came back with certain brethren to Jerusalem with these agitators in order that the church might make a ruling on this issue. And in the Acts of the apostles we read, how that it became the conclusion of the ruling body of the early church, that the law was not really intended for the Gentile believers nor was it essential to their salvation, that it was possible for God's Spirit to work in the heart of a man apart from the law. And so they were told to just keep themselves from idols and things strange, and if you do this you do well. God bless you.

In determining what relationship the Gentile church should have to the law, there was no declaration were you've got to keep the Sabbath, and no laying on then all of the aspects of the Sabbath law. But we are told rather in Hebrews that Christ is our rest. The Sabbath was for rest. Now really God intended you to stay in bed all day, that you just flake out for one day a week. Don't do anything just kick back and rest. And surely our body needs a day of complete rest. But it was made for man, because man needs rest.

So here in chapter twelve, the beginning, we find Jesus in one of His controversies with the religious rulers, once again the issues over the Sabbath day.

And at that time Jesus went on the Sabbath day through the corn, [that is the corn of wheat, they called the little ripened wheat, the corn], and the disciples were hungry, and they began to pluck the ears of corn and to eat them. And when the Pharisees saw it, they said unto him, Behold your disciples do that which is not lawful to do on the Sabbath day. And he said unto them, Have you not read what David did, when he was hungry, and those that were with him; how he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priest ( Matthew 12:1-4 )?

Now when David was fleeing from Saul he came to the Tabernacle of God. He went in to the priest, and he took the showbread, which only the priest were to eat, but David and his men were hungry. And so David took it, and he fed his men. Now that was not lawful for David to do; however, God has established the law, true, that only the priests were to eat the showbread, but here is a man who is in physical need, and there is a higher law of God that ministers to men's physical needs. If a man is starving, if a man is hungry, then there are those higher laws that deal with the preservation of life.

Have you not read in the law, how that on the Sabbath days the priests in the temple profaned the Sabbath and are blameless? ( Matthew 12:5 )

I probably work harder on Sunday then any other day of the week, yet blameless. In other words, if a person wants to be technical on those things, the priests worked on the Sabbath days, but yet they were blameless. So they bore burdens, they bore the sacrifices and all.

But I say unto you, That in this place there is one who is greater than the temple [referring to Himself] ( Matthew 12:6 ).

And if the priest could labor in the temple and not be guilty of violating the Sabbath, surely His disciples could labor with Him on the Sabbath day.

But if you had known what this means, I will have mercy, and not sacrifice, you would not have condemned the guiltless ( Matthew 12:7 ).

Now this is the second time Jesus has quoted this scripture. "I will have mercy and not sacrifice." God would much rather be, show mercy, and be merciful, then to offer sacrifices to Him.

You remember when Saul came back, having disobeyed the commandment of God to utterly wipe out the Amalekites, and he greeted Samuel and said," I've done all that the Lord has commanded." Samuel said," if you've done all the Lord has commanded, how come I hear the cattle and the sheep?" And he said," Oh well, they were so nice I decided to bring them back to sacrifice to the Lord." And he said," to obey is better then to sacrifice, and to harken then the fat of lambs" ( 1 Samuel 15:22 ).

God came to the place were He was sick of their sacrifices, because they had began to really do their evil with sort of the concept, well, we can always go offer a sacrifice and be forgiven. And God says, "to obey is better then to sacrifice". God said, "I would rather that you would have mercy then offer sacrifices." God finally said, look I am sick of your sacrifices; I don't want to smell them anymore. I am tired of them. You don't show mercy. You don't show the traits.

I would have you to show, and yet, you're coming and sacrificing. I care not for your sacrifices. God says, "they are an abomination on to me. So I will have mercy and not sacrifice." God would rather your heart be right before Him, than you be constantly be making sacrifices. "And if you'd understood this," Jesus said, "then you wouldn't be here condemning the guiltless." He doesn't say they are guilty at all of violating the law of God.

For the Son of man is Lord even of the Sabbath day ( Matthew 12:8 ).

So He puts Himself above the Sabbath, but He is indeed the rest for us. He is our Sabbath. We've entered into Christ. We've entered into our rest. For He is the Sabbath, really to the believer.

Now he left the fields and they went into the synagogue on the Sabbath day: And there was a man there which had a withered hand. And they asked him, saying, Is it lawful to heal on the Sabbath days? In order that they might accuse him ( Matthew 12:9-10 ),

Because according to their law, you could not, and their interpreting of the law, you could not heal on the Sabbath day.

Now if a person had been injured and was bleeding to death, you could apply a tourniquet, and you could take what measures were necessary to save his life, but you could take no measures at all towards the healing of the injuries. You had to wait till the Sabbath day was over, until you applied the gauze and the bandages and so forth, for the healing aspects. But you could take preventive measures to keep him from dying, but that's all, nothing towards healing. And that was specified in their laws.

So here it was the Sabbath day, and here is a man in need. And isn't it interesting how that they instinctively seem to know that Jesus would want to help this man, even though it was the Sabbath day. That Jesus could never face human plight without wanting to do something about it. Jesus couldn't be satisfied, just observing human plight, but He would have, and they knew, that He would have this desire to help this man. So they beat Him to the trigger. Using their interpretation of the law they said, "is it lawful to heal of the Sabbath day?" and they were hoping to trap Him. Yes, it's lawful, ho ho, that's not what Rabbi Gamaliel says, and so they were planning to trap Him on this one.

And he said unto them, [rather then answering directly] if one of you have, one of your sheep, and if it would fall into a pit on the Sabbath day, wouldn't you lift it out? ( Matthew 12:11 )

Well, of course. Well in reality if you would lift your sheep out of the pit on the Sabbath day, you are violating the Sabbath; you are bearing a burden. But yet they made those kinds of allowances.

And Jesus said,

Isn't a man better then a sheep? ( Matthew 12:12 )

To help someone in need is more important then helping an animal in need.

Wherefore [He said] is it lawful to do good on the Sabbath days ( Matthew 12:12 ).

Well, of course it would be. You couldn't say that it was not lawful to do good on the Sabbath days.

So He said to the man, Stretch forth your hand. And he stretched it forth; and it was restored whole, just like the other. And the Pharisees went out, and they held council against him, how they might destroy him ( Matthew 12:13-14 ).

This is too much. He is violating our traditions. He is putting us down. At this rate all of our righteous acts are gonna be wiped out; and so, their council is to destroy Him.

But when Jesus knew it, [rather than a confrontation at this time] he withdrew himself ( Matthew 12:15 )

Jesus deliberately avoided confrontation until the time came, when He was to be crucified and so He withdrew.

and great multitudes followed him, and he healed them all. And he commanded that they should not make Him known. In order that it might be fulfilled which was spoken by Isaiah the prophet, who said, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he will show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear is voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he sends forth judgement unto victory. And in his name shall the Gentiles trust ( Matthew 12:15-21 ).

So here was the prophesy of Isaiah who was proclaiming, actually that the Gospel is gonna be declared ultimately to the Gentiles, and Israel, the bruised reed, the smoking flax. The Lord is not going to face them with a direct confrontation, just to withdraw Himself. He is not there to destroy the bruised reed, but He is there to minister to those who will harken.

Then there was brought unto him one who was possessed with the devil, he was blind, he was dumb: and Jesus healed him, insomuch that the blind and the dumb both spake and saw. And all the people were amazed, and they said, Is not this the son of David? ( Matthew 12:22-23 )

That is prophetically, where God promised unto David that of his seed should the Messiah come. "Is not this the Messiah, the son of David?" The title used for the Messiah.

But when the Pharisees heard, they said, This fellow doeth not cast out devils, but by [the lord of the flies] Beelzebub the prince of the devils. And Jesus knew their thoughts, and he said unto them, Every kingdom divided against itself is brought to desolation; and every city or house that is divided against itself shall not stand: And if Satan is casting out Satan, he is divided against himself; and how then shall his kingdom stand? ( Matthew 12:24-26 )

So their whole philosophy was shut down by just a few words of logic. Satan couldn't be casting out Satan, otherwise he's divided his kingdom and he's gonna fall.

And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Or else who can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. He that is not with me is against me; and he that gathereth not with me is scattering abroad ( Matthew 12:27-30 ).

So Jesus in the answer in response to the accusation of the Pharisees, that He by the power of Satan is casting out Satan, declares to them, that this is inconsistent, that he is binding the strong man of the house, in order that He might spoil it. But then He declares, look, there is no neutral ground. And I think this is important that we note. "He that is not with me is against me." You see He doesn't leave any neutral ground for you to stand on.

What think ye of Christ, whose Son is He? That's basically the question. He doesn't leave you some little neutral corner here in which to stand, well, I really don't know that I have made a firm decision. Well, no decision is a decision. No decision is a "no" decision. "He that is not for me," He said, "is against me." You can't be neutral concerning Christ. He is too radical. He doesn't allow you any neutrality. You are for Him, or you are against Him. If you are not for Him, you are against Him. You cannot take a place of neutrality in regards to Jesus Christ; if you're not gathering, than your scattering.

Now because they had accused Him of doing His works by the power of Satan, He warns them against the blasphemy of the Holy Spirit. Because by this accusation they are showing evidences that they are approaching that horrible sin for which there is no forgiveness.

Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven men: but the blasphemy against the Holy Spirit shall not be forgiven men. If you speak a word against the Son of man, it shall be forgiven: but whosoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, neither in the world to come ( Matthew 12:31-32 ).

Two weeks ago on Sunday morning we took the Sunday morning with this lesson on the sin against the Holy Spirit and what it is. And if you weren't here, I would recommend that you get that tape, because we went into a full exposition of what constitutes the sin against the Holy Spirit.

Basically, it is the refusal to harken to the work of the Spirit within your life. For Jesus said, "when the Spirit comes He is not going to testify of Himself, He is gonna testify of me" ( John 15:26 ). "And He is going to reproof the world of sin, of righteousness, and of judgement." And then He said, "of sin, because they do not believe on me" ( John 16:8-9 ).

The work of the Holy Spirit is to convict men of sin, by revealing to man the answer for his sin, even Jesus Christ. God has made only one provision for your forgiveness. Only one provision for the putting away of your sin and your guilt, and that provision is in and through His only begotten Son. And the Spirit of God comes to bear witness to us of this fact. That there is only one way you can have forgiveness of your sin, and that is by the receiving of the Son of God, Jesus Christ as your Savior and Lord.

Now if you continually refuse that work of the Holy Spirit in your heart revealing Jesus Christ to you, reproving you of your sin, because you do not believe in Him; if you continue in that mode, there is no forgiveness, because God has provided no other way for men to be saved.

As Peter said, "neither is there Salvation in any other, for there is no other name given among men, whereby we must be saved" ( Acts 4:12 ).

So for you to reject God's provision for your sins through the death of His Son, leaves God no alternative. There is no forgiveness for you, not in this world or in the world to come. Because God has made only one provision for men's sin; the Holy Spirit bears witness to your heart of that truth. To refuse to believe, to refuse to accept the witness of the Spirit, is ultimately to blaspheme against the Spirit.

Now as you are progressing in this position against Jesus Christ, ultimately as you are faced with indisputable evidence that Jesus is indeed all that He said He is, by the power of His name, and of His life and you're faced with evidence that you can not deny, because you have continued this rejection mode so long; you've got to somehow now rationalize or explain this obvious evidence for the fact that He is indeed the Son of David, the Messiah.

And the Pharisees having adopted this mode of rejection of Jesus, were coming close to the place of no return. When they said, "He is doing those works by the power of the devil", now they're beginning to deny obvious evidence. And when a person comes to that place in his rejection of Jesus Christ, where he begins to deny this obvious evidence that God puts in his path, and begins to try to explain away the evidence that God is placing before him, that person is coming close to that place testified in John 12:38 ,where the Pharisees finally came; therefore, they could not believe.

He comes to that place where it's impossible for him to change, to believe, to turn around the mode he has established, and he's gone to far down the road, and there is no turning back and the denial of obvious evidence, which was when they began to attribute the works of Jesus Christ to Satan. Because how are you gonna explain the fact that this demon-possessed man is now talking, he is now seeing; whereas before he was dumb and he was blind? Evidence that they cannot deny. He is standing there before them talking. And so they have to give some explanation. Denying the evidence before them, you're getting close.

Now Jesus said,

Either make the tree good, or his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can you, being evil, speak good things? for out of the abundance of the heart the mouth speaks. A good man out of the good treasure of his heart brings forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that man shall speak, they shall give an account thereof in the day of judgement. So by thy words thou shalt be justified, and by thy words thou shalt be condemned. Then certain of the scribes and Pharisees answered, and they said, Master, we would like you to show us a sign ( Matthew 12:33-38 ).

Now here they had just denied the sign that they had just seen. When the man was brought to Jesus possessed with the devil, blind and dumb, they had seen that. They had seen the man with the withered hand; they'd watched him stretch it forth. And now they have the audacity to say to Jesus, "why don't you show us a sign, proof that you're the Messiah."

And he answered and said unto them, An evil and adulterous generation seeks after a sign; but there shall no sign be given to it, but the sign of the prophet Jonah: For as Jonah was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. And the men of Nineveh shall rise in judgement with this generation, and will condemn it: because they repented at the preaching of Jonah; and, behold, a greater then Jonah is here ( Matthew 12:39-41 ).

Now in this short little answer of Jesus to the Pharisees, He affirms three biblical facts that are often denied by those who refer to themselves as higher critics. Those who have presumed to have the authority to tell you what parts of the Bible you can believe, and what parts you cannot believe. Which parts are genuine, which parts are spurious. Which parts are inspired, which parts are uninspired, which is truth, and which is myth.

And one of the stories in the Bible that has received some of the greatest criticism by these higher critics, is the story of Jonah. But as I've said the only problem that a person has with Jonah is not the fact that Jonah was swallowed by a great fish, but their problem is deeper than that, their problem is their concept of God. If you have a right concept of God, you have no problem with the story of Jonah. Even if it said, God prepared a minnow to swallow it, rather than a great fish, for God can do anything. And so it is your concept of God that is your problem, not the story of Jonah.

And one of the basic problems of man is his concept of God. And that problem exists because man has a tendency of creating his own god. And when a man creates his own god, he creates his god as a projection of himself to immensity. And there is always that, if I were God, this is how I would have done it, this is how I would have managed it. This is how I would have worked it out, if I were God. And there are many people who have difficulty with the revelation that God has given of Himself. Because there are aspects of that revelation that differ with their own ideas and concepts of how they would judge, or how they would govern the universe. Or how they would create men, how they would deal with free moral agency, how they would deal with choice. How they would deal with all of these aspects that God is--had to deal with when He created us.

And so there are many who reject God's revelation of Himself, preferring their own concepts, preferring really to worship themselves. As we told you a couple of weeks ago, there are only two burdens that men have, and one is to do the will of God, and the other is to do the will of himself.

Jesus said, "my yoke is easy, my burden is light" ( Matthew 11:30 ). What was His burden? To do the will of the Father. What's your burden? To do your own will. Heavy, isn't it? He said," come onto me all ye that labor and are heavy laden, I'll give you rest" ( Matthew 11:28 ).

Now David observed how that the men had made their own gods. He said, "they've taken the little pieces of wood, and they've carved them out." And of course you've all seen pictures of the gods that have been created by the pagans, grotesque little creatures that they carve out of wood. Or they sometimes will mold, using gold or other metals, and they make their little god. And they set it up, and they put the candles around it, and they burn their incense to it, and they bow before it, and often their prayers and so forth, and that's their god. But as David observed the gods that they made, and he said, "eyes they have, but they cannot see. Ears they have, but they cannot hear. Feet they have, but they cannot walk. Mouth the have, but they cannot speak."

You see David observes that man has made a god like himself. Why do you put eyes in your god? Because you've got eyes. Why do you put ears in your god? Because you've got ears and make your god like yourself, but less then yourself, because the little wooden image here that you've made and you're worshiping. Though you've put ears on it, those ears can't hear. Though you put a mouth on it, it can't talk. So you made it less then yourself.

But David made one further observation. They that have made them have become like the gods that they made. If you make a dumb little god, you become dumb. If your god is insensate, you become like your god, you soon become insensate to the voice of God. You no longer hear the voice of God. You no longer see the work of God. You no longer sense the presence of God. You've become insensate, because you've been worshiping an insensate god. Some person says, well, I've never seen God. You're insensate. I've never felt the presence of God because your god is insensate, and you've become insensate.

It's a horrible curse that a man becomes like his god, if his god is false. It's a tremendous blessing that a man becomes like his God, if his God is true. Beloved now are we the sons of God, it doesn't yet appear what we are gonna be, but we know when He appears we're gonna be like Him. Why? Because man becomes like his God. They that have made them, have become like the gods that that they have made. A man becomes like his god.

And we with open face beholding the glory of the Lord, are changed from glory to glory into the same image, as we are being conformed by the Spirit into the image of Jesus Christ, becoming like our God. And we should becoming more like Him every day. And if we are truly worshiping Him and serving Him, that will be the case in our lives.

Jesus here affirms the authenticity of the story of Jonah, as a historic fact. If you have the right concept of God, you'll have no problems. If you don't have the right concept of God, your problems are just starting.

The second thing Jesus affirms is His resurrection, after three days and three nights. This is another thing that has been the target of the higher critics of the Bible, the denial of the resurrection of Jesus Christ. And yet He affirms it. The third thing He affirms is the final resurrection of everyone, small, and great to stand before the judgement bar of God. All men of all ages will one day stand before God, no escaping.

The men of Nineveh will rise with this generation ( Matthew 12:41 ).

There will be that general resurrection from the dead that Daniel tells us about in the twelfth chapter of the book of Daniel, where he there declares, "And many of them that sleep in the dust of the earth, shall awake. Some to everlasting life, some to shame, and everlasting contempt" ( Daniel 12:2 ).

And of course in Revelation John gives us a very graphic description of this resurrection. "And I saw a great white throne, and Him that sat on it, from whose face the earth and heaven fled away; for there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened, and another book was opened, which is the book of life: and the dead were judged out of those things, which were written in the books according to their works. And the sea gave up the dead which were in it, death and hell delivered up the dead which were in them: and they were judged every men according to their works" ( Revelation 20:11-13 ).

So the day of Judgement, the resurrection, and Jesus again affirms that, declaring that the men of Nineveh will rise with this generation, and condemn it, for they repented at the preaching of Jonah.

Jonah was a bitter prophet. Jonah was filled with hatred. He had no love for the people that he was ministering to, but he had a deep resentment and hatred for them, and resented deeply his being there ministering to them. He had done his best to escape this job. He was coerced. Now someone said, God will not force you to go against your will, but He is able to make you willing to go, and such was the case of Jonah. I mean after three days and three nights in that hot humid whale, he had it. Seaweed wrapped around his head, the waves, he said, sloshing over him. In a mammal it would be Mat 98:6 degrees, humidity is tremendous. He said, I've had it, I'll go. Now the Lord really didn't force him to go against his will, but He sure had a way of making him willing to go.

But much like the little kid whose dad said sit down, and the little kid just stood there. And he said, "I told you sit down." And the little kid still stood there, and he finally started toward him as he is pulling off his belt, and he said, "I said sit down," and the little kid sat down. And he said, "I may be sitting down on the outside, but I am still standing on the inside."

He was still reluctant. He still didn't want to go. And he preached one monotonous message, forty days, and comes destruction. And the king called for a general fast. He put on sackcloth and ashes. They prayed, they said, "who can tell the Lord may be merciful." And they repented at the preaching of Jonah, a miracle. And here these people with Jesus coming with love and compassion, rejecting Him. Oh yes, you bet the men of Nineveh will point a finger of accusation, because they repented at the preaching of Jonah, and that generation was refusing the message of Jesus.

The queen of the south [the queen of Sheba] shall rise up in the judgment with this generation, [general resurrection from the dead] and she will condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here ( Matthew 12:42 ).

There is absolutely no excuse for the rejecting of Jesus Christ. No excuse. He is God's provision for your sin and if you reject Him, men from every generation will rise to condemn you, in that day of judgement.

Now Jesus talks about exorcism.

When the unclean spirit is gone out of a man, he walks through dry places, seeking rest, and finding none. He says, I will return to the house from where I came out; and when he is come, he finds it empty, swept and garnished. Then he goes, and takes with himself seven other spirits that are more wicked than himself, and they enter in and dwell there: and the last state of that man is worst then the first. Even so shall it be also unto this wicked generation ( Matthew 12:43-45 ).

So Jesus is talking about the casting forth of evil spirits. It is certainly important that we not go around just seeking to expel evil spirits because you can actually be harming a person rather then helping a person, by just casting forth evil spirits. If something doesn't move into that vacuum, if something doesn't come in its place, the spirit will return finding the house all swept, clean. He'll go out and get seven other spirits more wicked, and really, you've done a great disservice to the person.

I believe in the expelling force of the higher power. I believe the best way to drive out darkness is to turn on the light, not to go around and flail at the darkness, scream at it, and yell at it, and try to drive it out, just turn on the light and the darkness automatically flees.

Light and darkness cannot co-exist. And when Jesus Christ comes into a person's life, when his heart and life is open to receive, then whatever force of darkness may be there is expelled by the power of the stronger force, the expelling force of the stronger power and a man is saved. He doesn't have to worry about a reoccurrence of the problem even in a worse degree. Better, that you bring the light to men, better that you bring them Jesus Christ, that their hearts and lives might be filled with Him and with His love, and through His power the forces of darkness will automatically be dispelled.

Now,

While he yet talked to the people, behold, his mother and his brothers stood outside, and they desired to talk with him. Then someone said to him, Behold, your mother and your brothers are outside, and they want to talk with you. And he answered and said unto the one that had told him that, Who is my mother? and who are my brothers? And he stretched forth his hand toward his disciples, and he said, Behold, my mother and my brothers. For whosoever shall do the will of my Father which is in heaven, the same is my brother, my sister, and my mother ( Matthew 12:46-50 ).

Now for those who are putting so much dependency upon the intercession of Mary, this scripture would give me a lot of problems. For when they said, "Hey, your mother is outside, she wants to talk to you." He said, "Who is my mother?" I mean He didn't drop everything and run and say, "Oh Mary, mother of God, blessed art thou among woman, blessed is the fruit of thy womb." He said, "Who is my mother?" Nowhere in the scripture are we encouraged to seek Mary, to seek favors for us from her son. There is not one indication or inkling in the scriptures that Mary can do you any good.

Jesus said, "Whatsoever you ask the Father in my name, I'll do it." He didn't say, whatever you ask Mary, I'll give special consideration to, because every son gives special consideration to his mother. Nor did He say, you really shouldn't bother me, or talk to me about these things, talk to my mother and she filters them out, she'll tell me what I need to know.

I would hate to be depending upon Mary, when Jesus took this attitude towards her while He was here on earth. "Who is my mother, who is my brother?" and then looking around at His disciples He said, "hey, whoever does the will of God, they are my brothers, they are my sister, they are my mother."

Now Jesus, as we get to the end of chapter thirteen, we discover had earthly brothers and sisters inasmuch as they were sons of Mary and Joseph. Jesus of course was the Son of God. Mary being a virgin when the Holy Spirit came upon her and she conceived and bore Jesus Christ. But the teaching of the perpetual virginity of Mary is not scripturally based; in fact it's contrary to the scripture. For verse Mat 12:55 , they said, "is not this the carpenter's son and His mother is called Mary, and His brothers, James, and Joseph and Simon, and Judas, and his sisters, are they not with us?"

Now there is indication that those natural half-brothers of Jesus did not really believe on Him. You remember He said, "a prophet is not without honor, except in his own country, and among his own family" ( Matthew 13:57 ). He knew what it was to have the personal rejection of His family. And His brothers at one time, were going to rescue Him, they said, "He's gone crazy, he is beside Himself." And that's talking about a person who has sort of a schizophrenia that he begins to talk to himself. And so you're beside yourself, you're holding on a conversation with yourself.

Now it is true, that those who have a bond in Christ, those who are related by Jesus Christ, have a closer relationship then actual brothers and sisters who are not bound in Christ. In other words, you will have a closer relationship to those in the family of God than to those of your own family, if your own family is not also a part of the family of God. And many of you have no doubt experienced this. Your accepting of Jesus Christ has created an alienation between some of the members of your own family, blood family. But you've come into a new family, of which ties are deeper and greater, and the bond is tighter. And so with Jesus, His brothers, and all, not believing in Him at that point, said, "who is my brother? Look, this fellow here, whoever does the will of God, the same is my mother my sister, my brother. "

Contending for the Faith

That it might be fulfilled which was spoken by Esaias the prophet, saying:

Jesus’ actions fulfill Isaiah 42:1-4. Some 40 times in his gospel narrative Matthew shows Jesus to be the fulfillment of Old Testament scripture. This fact is of special interest to Matthew’s audience who are primarily Jewish. Of Isaiah 42:1-4 Alexander notes:

"The original passage exhibits to our view the servant of Jehovah, as the messenger or representative of God among the nations, and describes his mode of operation as not violent but peaceful, and the effects of his influence as not natural but spiritual" (331).

Dr. Constable's Expository Notes

1. Conflict over Sabbath observance 12:1-21

The first two instances of conflict that Matthew recorded arose over Sabbath observance. Sabbath observance was very important to the Jews. [Note: See Edersheim, The Life . . ., 2:777-87, for discussion of the ordinances and law of the Sabbath as laid down in the Mishnah and the Jerusalem Talmud.] It was a uniquely Israelite institution that commemorated the creation of the cosmos and the creation of Israel. Jewish rules of conduct concerning the Sabbath had become very detailed by Jesus’ day.

Dr. Constable's Expository Notes

B. Specific instances of Israel’s rejection of Jesus ch. 12

Matthew has shown that opposition to Jesus came from two main sources: the animosity of the religious leaders, and the indifference of the common Israelites. In this chapter he presented five instances in which opposition manifested itself and increased. In each situation the approach to Jesus was negative, but Jesus responded positively. [Note: Toussaint, Behold the . . ., p. 158.]

"Central to the plot of Matthew’s story is the element of conflict. The principal conflict pits Israel against Jesus, and the death of Jesus constitutes the primary resolution of this conflict. On another level, Jesus also struggles with the disciples. Here the conflict is to bring them to understanding, or to enable them to overcome their ’little faith,’ or to invite them to avail themselves of the great authority Jesus has given them, or, above all, to lead them to comprehend that the essence of discipleship is servanthood." [Note: Kingsbury, Matthew as . . ., p. 9.]

Dr. Constable's Expository Notes

Jesus withdrew when opposition became intense before His time to go to the cross had arrived (cf. Matthew 4:12; Matthew 14:13; Matthew 15:21).

"This is the pattern of His ministry until His final and open rejection in chapters twenty-one to twenty-seven-opposition, withdrawal, and continued ministry." [Note: Toussaint, Behold the . . ., p. 161.]

He had instructed His disciples to follow a similar procedure (Matthew 10:11-14; Matthew 10:23-24). He withdrew specifically to avoid open conflict with the Pharisees. [Note: John Henry Bennetch, "Matthew: An Apologetic," Bibliotheca Sacra 103 (October 1946):480.] His extensive ministry continued (cf. Matthew 4:23; Matthew 8:16; Matthew 9:35), as did His encouragements to those He healed to keep quiet about what had happened to them but with no greater cooperation (cf. Matthew 8:4; Matthew 9:30). His conduct fulfilled Scripture.

Dr. Constable's Expository Notes

Scriptural vindication of Jesus’ ministry 12:15-21 (cf. Mark 3:7-12)

Matthew concluded the two accounts of the Pharisees’ conflict with Jesus over Sabbath observance. He did so with a summary of His ministry that shows He fulfilled messianic prophecy. Jesus’ tranquility and gentleness in this pericope contrast with the Pharisees’ hatred in the former one.

Barclay's Daily Study Bible

Chapter 12

CRISIS ( Matthew 12:1-50 )

In Matthew 12:1-50 we read the history of a series of crucial events in the life of Jesus. In every man's life there are decisive moments, times and events on which the whole of his life hinges. This chapter presents us with the story of such a period in the life of Jesus. In it we see the orthodox Jewish religious leaders of the day coming to their final decision regarding Jesus--and that was rejection. It was not only rejection in the sense that they would have nothing to do with him; it was rejection in the sense that they came to the conclusion that nothing less than his complete elimination would be enough.

Here in this chapter we see the first definite steps, the end of which could be nothing other than the Cross. The characters are painted clear before us. On the one hand there are the Scribes and the Pharisees, the representatives of orthodox religion. We can see four stages in their increasing attitude of malignant hostility to Jesus.

(i) In Matthew 12:1-8, the story of how the disciples plucked the ears of corn on the Sabbath day, we see growing suspicion. The Scribes and Pharisees regarded with growing suspicion a teacher who was prepared to allow his followers to disregard the minutia of the Sabbath Law. This was the kind of thing which could not be allowed to spread unchecked.

(ii) In Matthew 12:9-14, the story of the healing of the man with the paralysed hand on the Sabbath day, we see active and hostile investigation. It was not by chance that the Scribes and Pharisees were in the synagogue on that Sabbath. Luke says they were there to watch Jesus ( Luke 6:7). From that time on Jesus would have to work always under the malignant eye of the orthodox leaders. They would do his steps, like private detectives, seeking the evidence on which they could level a charge against him.

(iii) In Matthew 12:22-32, the story of how the orthodox leaders charged Jesus with healing by the power of the devil, and of how he spoke to them of the sin which has no forgiveness, we see the story of deliberate and prejudiced blindness. From that time on nothing Jesus could ever do would be right in the eyes of these men. They had so shut their eyes to God that they were completely incapable of ever seeing his beauty and his truth. Their prejudiced blindness had launched them on a path from which they were quite incapable of ever turning back.

(iv) In Matthew 12:14 we see evil determination. The orthodox were not now content to watch and criticize; they were preparing to act. They had gone into council to find a way to put an end to this disturbing Galilaean. Suspicion, investigation, blindness were on the way to open action.

In face of all this the answer of Jesus is clearly delineated. We can see five ways in which he met this growing opposition.

(i) He met it with courageous defiance. In the story of the healing of the man with the paralysed hand ( Matthew 12:9-14) we see him deliberately defying the Scribes and Pharisees. This thing was not done in a corner; it was done in a crowded synagogue. It was not done in their absence; it was done when they were there with deliberate intent to formulate a charge against him. So far from evading the challenge, Jesus is about to meet it head on.

(ii) He met it with warning. In Matthew 12:22-32 we see Jesus giving the most terrible of warnings. He is warning those men that, if they persist in shutting their eyes to the truth of God, they are on the way to a situation where, by their own act, they will have shut themselves out from the grace of God. Here Jesus is not so much on the defence as on the attack. He makes quite clear where their attitude is taking them.

(iii) He met it with a staggering series of claims. He is greater than the Temple ( Matthew 12:6), and the Temple was the most sacred place in all the world. He is greater than Jonah, and no preacher ever produced repentance so amazingly as Jonah did ( Matthew 12:41). He is greater than Solomon, and Solomon was the very acme of wisdom ( Matthew 12:42). His claim is that there is nothing in spiritual history than which he is not greater. There are no apologies here; there is the statement of the claims of Christ at their highest.

(iv) He met it with the statement that his teaching is essential. The point of the strange parable of the Empty House ( Matthew 12:43-45) is that the Law may negatively empty a man of evil, but only the gospel can fill him with good. The Law therefore simply leaves a man an empty invitation for all evil to take up its residence within his heart; the gospel so fills him with positive goodness that evil cannot enter in. Here is Jesus, claim that the gospel can do for men what the Law can never do.

(v) Finally, he met it with an invitation. Matthew 12:46-50 are in essence an invitation to enter into kinship with him. These verses are not so much a disowning of Jesus' own kith and kin as an invitation to all men to enter into kinship with him, through the acceptance of the will of God, as that will has come to men in him. They are an invitation to abandon our own prejudices and self-will and to accept Jesus Christ as Master and Lord. If we refuse, we drift farther away from God; if we accept, we enter into the very family and heart of God.

Breaking The Sabbath Law ( Matthew 12:1-8)

12:1-8 At that time Jesus went through the cornfields on the Sabbath day. His disciples were hungry, and they began to pluck the ears of corn and to eat them. When the Pharisees saw this, they said to him, "Look you, your disciples are doing that which it is not permitted to do on the Sabbath day." He said to them, "Have you not read what David and his friends did, when he was hungry--how he went into the house of God and ate the shewbread, which it was not permissible for him, nor for his friends to eat, but which the priests alone may eat? Or, have you not read in the Law that the priests profane the Sabbath, and yet remain blameless? I tell you that something greater than the Temple is here. But, if you had known the meaning of the saying, 'It is mercy that I wish, and not sacrifice,' you would not have condemned those who are blameless. For the Son of Man is Lord of the Sabbath."

(The last phrase should perhaps be translated: "For man is master of the Sabbath.")

In Palestine in the time of Jesus the cornfields and the cultivated lands were laid out in long narrow strips; and the ground between the strips was always a right of way. It was on one of these strips between the cornfields that the disciples and Jesus were walking when this incident happened.

There is no suggestion that the disciples were stealing. The Law expressly laid it down that the hungry traveller was entitled to do just what the disciples were doing, so long as he only used his hands to pluck the ears of corn, and did not use a sickle: "When you go into your neighbours standing grain, you may pluck the ears with your hand, but you shall not put a sickle to your neighbours standing grain" ( Deuteronomy 23:25). W. M. Thomson in The Land and the Book tells how, when he was travelling in Palestine, the same custom still existed. One of the favourite evening dishes for the traveller is parched corn. "When travelling in harvest time," Thomson writes, "my muleteers have very often prepared parched corn in the evenings after the tent has been pitched. Nor is the gathering of these green ears for parching ever regarded as stealing.... So, also, I have seen my muleteers, as we passed along the wheat fields, pluck off the ears, rub them in their hands, and eat the grains unroasted, just as the apostles are said to have done."

In the eyes of the Scribes and Pharisees, the fault of the disciples was not that they had plucked and eaten the grains of corn, but that they had done so on the Sabbath. The Sabbath Law was very complicated and very detailed. The commandment forbids work on the Sabbath day; but the interpreters of the Law were not satisfied with that simple prohibition. Work had to be defined. So thirty-nine basic actions were laid down, which were forbidden on the Sabbath, and amongst them were reaping, winnowing and threshing, and preparing a meal. The interpreters were not even prepared to leave the matter there. Each item in the list of forbidden works had to be carefully defined. For instance, it was forbidden to carry a burden. But what is a burden? A burden is anything which weighs as much as two dried figs. Even the suggestion of work was forbidden; even anything which might symbolically be regarded as work was prohibited. Later the great Jewish teacher, Maimonides, was to say, "To pluck ears is a kind of reaping." By their conduct the disciples were guilty of far more than one breach of the Law. By plucking the corn they were guilty of reaping; by rubbing it in their hands they were guilty of threshing; by separating the grain and the chaff they were guilty of winnowing; and by the whole process they were guilty of preparing a meal on the Sabbath day, for everything which was to be eaten on the Sabbath had to be prepared the day before.

The orthodox Jews took this Sabbath Law with intense seriousness. The Book of Jubilee has a chapter (chapter 50) about the keeping of the Sabbath. Whoever lies with his wife, or plans to do anything on the Sabbath, or plans to set out on a journey (even the contemplation of work is forbidden), or plans to buy or sell, or draws water, or lifts a burden is condemned. Any man who does any work on the Sabbath (whether the work is in his house or in any other place), or goes a journey, or tills a farm, any man who lights a fire or rides any beast, or travels by ship at sea, any man who strikes or kills anything, any man who catches an animal, a bird, or a fish, any man who fasts or who makes war on a Sabbath--the man who does these things shall die. To keep these commandments was to keep the Law of God; to break them was to break the Law of God.

There is no doubt whatever that, from their own point of view, the Scribes and Pharisees were entirely justified in finding fault with the disciples for breaking the Law, and with Jesus for allowing them, if not encouraging them, to do so.

The Claim Of Human Need ( Matthew 12:1-8 Continued)

To meet the criticism of the Scribes and Pharisees Jesus put forward three arguments.

(i) He quoted the action of David ( 1 Samuel 21:1-6) on the occasion when David and his young men were so hungry that they went into the tabernacle--not the Temple, because this happened in the days before the Temple was built--and ate the shewbread, which only the priests could eat. The shewbread is described in Leviticus 24:5-9. It consisted of twelve loaves of bread, which were placed every week in two rows of six in the Holy Place. No doubt they were a symbolic offering in which God was thanked for his gift of sustaining food. These loaves were changed every week, and the old loaves became the perquisite of the priests and could only be eaten by them. On this occasion, in their hunger, David and his young men took and ate those sacred loaves, and no blame attached to them. The claims of human need took precedence over any ritual custom.

(ii) He quoted the Sabbath work of the Temple. The Temple ritual always involved work--the kindling of fires, the slaughter and the preparation of animals, the lifting of them on to the altar, and a host of other things. This work was actually doubled on the Sabbath, for on the Sabbath the offerings were doubled (compare e.g. Numbers 28:9). Any one of these actions would have been illegal for any ordinary person to perform on the Sabbath day. To light a fire, to slaughter an animal, to lift it up on to the altar would have been to break the Law, and hence to profane the Sabbath. But for the priests it was perfectly legal to do these things, for the Temple worship must go on. That is to say, worship offered to God took precedence of an the Sabbath rules and regulations.

(iii) He quoted God's word to Hosea the prophet: "I desire steadfast love and not sacrifice" ( Hosea 6:6). What God desires far more than ritual sacrifice is kindness, the spirit which knows no law other than that it must answer the call of human need.

In this incident Jesus lays it down that the claim of human need must take precedence of all other claims. The claims of worship, the claims of ritual, the claims of liturgy are important but prior to any of them is the claim of human need.

One of the modern saints of God is Father George Potter who, out of the derelict Church of St. Chrysostom's in Peckham, made a shining light of Christian worship and Christian service. To further the work he founded the Brotherhood of the Order of the Holy Cross, whose badge was the towel which Jesus Christ wore when he washed his disciples' feet. There was no service too menial for the brothers to render; their work for the outcast and for homeless boys with a criminal record or criminal potentialities is beyond all praise. Father Potter held the highest possible ideas of worship; and yet when he is explaining the work of the Brotherhood he writes of anyone who wishes to enter into its triple vow of poverty, chastity and obedience: "He mustn't sulk if he cannot get to Vespers on the Feast of St. Thermogene. He may be sitting in a police court waiting for a 'client'. . . . He mustn't be the type who goes into the kitchen and sobs just because we run short of incense. . . . We put prayer and sacraments first. We know we cannot do our best otherwise, but the fact is that we have to spend more time at the bottom of the Mount of Transfiguration than at the top." He tells about one candidate who arrived, when he was just about to give his boys a cup of cocoa and put them to bed. "So I said, 'Just clean round the bath will you while it's wet?' He stood aghast and stuttered, 'I didn't expect to clean up after dirty boys!' Well, well! His life of devoted service to the Blessed Master lasted about seven minutes. He did not unpack." Florence Allshorn, the great principal of a women's missionary college, tells of the problem of the candidate who always discovers that her time for quiet prayer has come just when there are greasy dishes to be washed in not very warm water.

Jesus insisted that the greatest ritual service is the service of human need. It is an odd thing to think that, with the possible exception of that day in the synagogue at Nazareth, we have no evidence that Jesus ever conducted a church service in all his life on earth, but we have abundant evidence that he fed the hungry and comforted the sad and cared for the sick. Christian service is not the service of any liturgy or ritual; it is the service of human need. Christian service is not monastic retiral; it is involvement in all the tragedies and problems and demands of the human situation. Whittier had it rightly:

"O brother man, fold to thy heart thy brother!

Where pity dwells, the peace of God is there;

To worship rightly is to love each other,

Each smile a hymn, each kindly deed a prayer.

For he whom Jesus loved hath truly spoken;

The holier worship which he deigns to bless

Restores the lost, and binds the spirit broken,

And feeds the widow and the fatherless.

Follow with reverent steps the great example

Of Him whose holy work was doing good;

So shall the wide earth seem our Father's temple,

Each loving life a psalm of gratitude."

That is what we mean--or ought to mean--when we say, "Let us worship God!"

Master Of The Sabbath ( Matthew 12:1-8 Continued)

There remains in this passage one difficulty which it is not possible to solve with absolute certainty. The difficulty lies in the last phrase, "For the Son of man is lord of the sabbath." This phrase can have two meanings.

(i) It may mean that Jesus is claiming to be Lord of the Sabbath, in the sense that he is entitled to use the Sabbath as he thinks fit. We have seen that the sanctity of the work of the Temple surpassed and over-rode the Sabbath rules and regulations; Jesus has just claimed that something greater than the Temple is here in him; therefore he has the right to dispense with the Sabbath regulations and to do as he thinks best on the Sabbath day. That may be said to be the traditional interpretation of this sentence, but there are real difficulties in it.

(ii) On this occasion Jesus is not defending himself for anything that he did on the Sabbath; he is defending his disciples; and the authority which he is stressing here is not so much his own authority as the authority of human need. And it is to be noted that when Mark tells of this incident he introduces another saying of Jesus as part of the climax of it: "The Sabbath was made for man, not man for the Sabbath" ( Mark 2:27).

To this we must add the fact that in Hebrew and Aramaic the phrase son of man is not a title at all, but simply a way of saying a man. When the Rabbis began a parable, they often began it: "There was a son of man who..."; when we would simply say, "There was a man who . . ." The Psalmist writes, "What is man that thou art mindful of him? and the son of man that thou dost care for him?" ( Psalms 8:4). Again and again the Ezekiel God addresses Ezekiel as son of man. "And he said to me: 'Son of man, stand upon your feet and I will speak with you'" ( Ezekiel 2:1; compare Ezekiel 2:6; Ezekiel 2:8; Ezekiel 3:1; Ezekiel 3:4; Ezekiel 3:17; Ezekiel 3:25). In all these cases son of man, spelled without the capital letters, simply means man.

In the (early and best) Greek manuscripts of the New Testament all the words were written completely in capital letters. In these manuscripts (called uncials) it would not be possible to tell where special capitals are necessary. Therefore, in Matthew 12:8, it may well be that son of man should be written without capital letters, and that the phrase does not refer to Jesus but simply to man.

If we consider that what Jesus is pressing is the claims of human need; if we remember that it is not himself but his disciples that he is defending; if we remember that Mark tells us that he said that the Sabbath was made for man and not man for the Sabbath; then we may well conclude that what Jesus said here is: "Man is not the slave of the Sabbath; he is the master of it, to use it for his own good." Jesus may well be rebuking the Scribes and Pharisees for enslaving themselves and their fellow-men with a host of tyrannical regulations; and he may well be here laying down the great principle of Christian freedom, which applies to the Sabbath as it does to all other things in life.

Love And Law ( Matthew 12:9-14)

12:9-14 He left there and went into their synagogue. And, look you, there was a man there with a withered hand. So they asked him, "Is it permitted to heal on the Sabbath?" They asked this question in order that they might find an accusation against him. "What man will there be of you," he said, "who will have a sheep, and, if the sheep falls into a pit on the Sabbath day, will not take a grip of it, and lift it out? How much more valuable is a man than a sheep? So, then, it is permitted to do a good thing on the Sabbath day." Then he said to the man, "Stretch forth your hand!" He stretched it out, and it was restored, sound as the other. So the Pharisees went away and conferred against him, to find a way to destroy him.

This incident is a crucial moment in the life of Jesus. He deliberately and publicly broke the Sabbath Law; and the result was a conference of the orthodox leaders to search out a way to eliminate him.

We will not understand the attitude of the orthodox unless we understand the amazing seriousness with which they took the Sabbath Law. That Law forbade all work on the Sabbath day, and so the orthodox Jews would literally die rather than break it.

In the time of the rising under Judas Maccabaeus certain Jews sought refuge in the caves in the wilderness. Antiochus sent a detachment of men to attack them; the attack was made on the Sabbath day; and these insurgent Jews died without even a gesture of defiance or defence, because to fight would have been to break the Sabbath. 1Maccabees tells how the forces of Antiochus "gave them battle with all speed. Howbeit they answered them not, neither cast they a stone at them, nor stopped the places where they lay hid; but said: 'Let us die in our innocency: heaven and earth shall testify for us, that ye put us to death wrongfully.' So they rose up against them in battle on the Sabbath, and they slew them with their wives and children and cattle, to the number of a thousand people" ( 1Ma_2:31-38 ). Even in a national crisis, even to save their lives, even to protect their nearest and their dearest, the Jews would not fight on the Sabbath.

It was because the Jews insisted on keeping the Sabbath Law that Pompey was able to take Jerusalem. In ancient warfare it was the custom for the attacker to erect a huge mound which overlooked the battlements of the besieged city and from the height of the mound to bombard the defences. Pompey built his mound on the Sabbath days when the Jews simply looked on and refused to lift a hand to stop him. Josephus says, "And had it not been for the practice, from the days of our forefathers, to rest on the seventh day, this bank could never have been perfected, by reason of the opposition the Jews would have made; for though our Law gave us leave then to defend ourselves against those that begin to fight with us and assault us (this was a concession), yet it does not permit us to meddle with our enemies while they do anything else" (Josephus: Antiquities, 14. 4. 2.).

Josephus recalls the amazement of the Greek historian Agatharchides at the way in which Ptolemy Lagos was allowed to capture Jerusalem. Agatharchides wrote: "There are a people called Jews, who dwell in a city the strongest of an cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; at which time they make no use of their arms, nor meddle with husbandry, nor take care of any of the affairs of life, but spread out their hands in their holy places, and pray till evening time. Now it came to pass that when Ptolemy the son of Lagos came into this city with his army, these men, in observing this mad custom of theirs, instead of guarding the city, suffered their country to submit itself to a bitter lord; and their Law was openly proved to have commanded a foolish practice. This accident taught an other men but the Jews to disregard such dreams as these were, and not to follow the like idle suggestions delivered as a Law, when in such uncertainty of human reasonings they are at a loss what they should do" (Josephus: Against Apion, 1: 22). The rigorous Jewish observance of the Sabbath seemed to other nations nothing short of insanity, since it could lead to such amazing national defeats and disasters.

It was that absolutely immovable frame of mind that Jesus was up against. The Law quite definitely forbade healing on the Sabbath. It was true that the Law clearly laid it down that "every case when life is in danger supersedes the Sabbath Law." This was particularly the case in diseases of the ear, the nose, the throat and the eyes. But even then it was equally clearly laid down that steps could be taken to keep a man from getting worse, but not to make him better. So a plain bandage might be put on a wound, but not a medicated bandage, and so on.

In this case there was no question of the paralysed man's life being in danger; as far as danger went, he would be in no worse condition the next day. Jesus knew the Law; he knew what he was doing; he knew that the Pharisees were waiting and watching; and yet he healed the man. Jesus would accept no law which insisted that a man should suffer, even without danger to life, one moment longer than necessary. His love for humanity far surpassed his respect for ritual Law.

The Challenge Accepted ( Matthew 12:9-14 Continued)

Jesus went into the synagogue, and in it was a man with a paralysed hand. Our gospels tell us nothing more about this man, but the Gospel according to the Hebrews, which was one of the early gospels which did not succeed in gaining an entry to the New Testament, tells us that he came to Jesus with the appeal: "I was a stone mason, seeking my living with my hands. I pray you, Jesus, to give me back my health, so that I shall not need to beg for food in shame."

But the Scribes and Pharisees were there, too. They were not concerned with the man with the paralysed hand; they were concerned only with the minutiae of their rules and regulations. So they asked Jesus: "Is it permitted to heal on the Sabbath day?" Jesus knew the answer to that question perfectly well; he knew that, as we have seen, unless there was actual danger to life, healing was forbidden, because it was regarded as an act of work.

But Jesus was wise. If they wished to argue about the Law, he had the skill to meet them on their own ground. "Tell me," he said, "suppose a man has a sheep, and that sheep falls into a pit on the Sabbath day, will he not go and haul the sheep out of the pit?" That was, in fact, a case for which the Law provided. If an animal fell into a pit on the Sabbath, then it was within the Law to carry food to it, which in any other case would have been a burden, and to render it all assistance. "So," said Jesus, "it is permitted to do a good thing on the Sabbath; and, if it is permitted to do a good thing to a sheep, how much more must it be lawful to do it for a man, who is of so much more value than any animal."

Jesus reversed the argument. "If," he argued, "it is right to do good on the Sabbath, then to refuse to do good is evil." It was Jesus' basic principle that there is no time so sacred that it cannot be used for helping a fellow-man who is in need. We will not be judged by the number of church services we have attended, or by the number of chapters of the Bible we have read, or even by the number of the hours we have spent in prayer, but by the number of people we have helped, when their need came crying to us. To this, at the moment, the Scribes and Pharisees had nothing to answer, for their argument had recoiled on their own head.

So Jesus healed this man, and in healing him gave him three things.

(i) He gave him back his health. Jesus is vitally interested in the bodies of men. Paul Tournier, in his book A Doctor's Case Book, has some great things to pass on about healing and God. Professor Courvoisier writes that the vocation of medicine is "a service to which those are called, who, through their studies and the natural gifts with which the Creator has endowed them specially fitted to tend the sick and to heal them. Whether or not they are aware of it, whether or not they are believers, this is from the Christian point of view fundamental, that doctors are, by their profession, fellow-workers with God." "Sickness and healing," said Dr. Pouyanne, "are acts of grace." "The doctor is an instrument of God's patience," writes Pastor Alain Perrot. "Medicine is a dispensation of the grace of God, who in his goodness takes pity on men and provides remedies for the evil consequences of their sin." Calvin described medicine as a gift from God. He who heals men is helping God. The cure of men's bodies is just as much a God-given task as the cure of men's souls; and the doctor in his practice is just as much a servant of God as the minister in his parish.

(ii) Because Jesus gave this man back his health, he also gave him back his work. Without work to do a man is half a man; it is in his work that he finds himself and his satisfaction. Over the years idleness can be harder than pain to bear; and, if there is work to do, even sorrow loses at least something of its bitterness. One of the greatest things that any human being can do for any other is to give him work to do.

(iii) Because Jesus gave this man back his health and his work, he gave him back his self-respect. We might well add a new beatitude: Blessed are those who give us back our self respect. A man becomes a man again when, on his two feet and with his own two hands, he can face life and with independence provide for his own needs and for the needs of those dependent on him.

We have already said that this incident was crisis. At the end of it the Scribes and Pharisees began to plot the death of Jesus. In a sense the highest compliment you can pay a man is to persecute him. It shows that he is regarded not only as dangerous but as effective. The action of the Scribes and Pharisees is the measure of the power of Jesus Christ. True Christianity may be hated, but it can never be disregarded.

The Characteristics Of The Servant Of The Lord ( Matthew 12:15-21)

12:15-21 Because Jesus knew this, he withdrew from there: and many followed him and he healed them all; and he strictly enjoined them not to surround him with publicity. All this happened that there might be fulfilled the word which came through Isaiah and which says: "Look you, my servant, whom I have chosen! My beloved one in whom my soul finds delight! I wig put my Spirit upon him, and he will tell the nations what justice is. He will not strive, nor will he cry aloud, nor will anyone hear his voice in the streets. He will not break the crushed reed, and he will not quench the smoking wick, till he sends forth his conquering judgment, and in his name shall the Gentiles hope."

Two things here about Jesus show that he never confounded recklessness with courage. First, for the time being, he withdrew. The time for the head-on clash had not yet come. He had work to do before the Cross took him to its arms. Second, he forbade men to surround him with publicity. He knew only too well how many false Messiahs had arisen; he knew only too well how inflammable the people were. If the idea got around that someone with marvellous powers had emerged, then certainly a political rebellion would have arisen and lives would have been needlessly lost. He had to teach men that Messiahship meant not crushing power but sacrificial service, not a throne but a cross, before they could spread his story abroad.

The question which Matthew uses to sum up the work of Jesus is from Isaiah 42:1-4. In a sense it is a curious quotation, because in the first instance it referred to Cyrus, the Persian king (compare Isaiah 45:1). The original point of the quotation was this. Cyrus was sweeping onwards in his conquests; and the prophet saw those conquests as within the deliberate and definite plan of God. Although he did not know it, Cyrus, the Persian, was the instrument of God. Further, the prophet saw Cyrus as the gentile conqueror, as indeed he was. But although the original words referred to Cyrus, the complete fulfilment of the prophecy undoubtedly came in Jesus Christ. In his day the Persian king mastered the eastern world, but the true Master of all the world is Jesus Christ. Let us then see how wonderfully Jesus satisfied this forecast of Isaiah.

(i) He will tell the nations what justice is. Jesus came to bring men justice. The Greeks defined justice as giving to God and to men that which is their due. Jesus showed men how to live in such a way that both God and men receive their proper place in our lives. He showed us how to behave both towards God and towards men.

(ii) He will not strive, nor cry aloud, nor will anyone hear his voice in the streets. The word that is used for to cry aloud is the word that is used for the barking of a dog, the croaking of a raven, the bawling of a drunken man, the uproar of a discontented audience in a theatre. It means that Jesus would not brawl with men. We know all about the quarrels of conflicting parties, in which each tries to shout the other down. The hatred of theologians, the odium theoligicum is one of the tragedies of the Christian Church. We know all about the oppositions of politicians and of ideologies. In Jesus there is the quiet, strong serenity of one who seeks to conquer by love, and not by strife of words.

(iii) He will not break the crushed reed nor quench the smoking wick. The reed may be bruised and hardly able to stand erect; the wick may be weak and the light may be but a flicker. A man's witness may be shaky and weak; the light of his life may be but a flicker and not a flame; but Jesus did not come to discourage, but to encourage. He did not come to treat the weak with contempt, but with understanding; he did not come to extinguish the weak flame, but to nurse it back to a clearer and a stronger light. The most precious thing about Jesus is the fact that he is not the great discourager, but the great encourager.

(iv) In him the Gentiles will hope. With Jesus there came into the world the invitation, not to a nation but to all men, to share in and to accept the love of God. In him God was reaching out to every one with the offer of his love.

Satan's Defences Are Breached ( Matthew 12:22-29)

12:22-29 Then there was brought to him a man possessed by a devil, blind and dumb; and he cured him, so that the dumb man spoke and saw. The crowds were beside themselves with amazement. "Surely," they said, "this cannot be the Son of David?" But, when they heard it, the Pharisees said, "The only way in which this fellow casts out devils, is by the help of Beelzeboul, the prince of the devils." When he saw what they were thinking, Jesus said to them, "Every kingdom which has reached a state of division against itself is laid waste; and any city or region which has reached a state of division against itself will not stand. If Satan is casting out Satan, he is in a state of division against himself. How then shall his kingdom stand? Further, if I cast out devils by the power of Beelzeboul, by whose power do your sons cast them out? They do cast them out, and therefore they convict you of hypocrisy in the charge which you level against me. But, if I cast out devils by the Spirit of God, then the Kingdom of God has come upon you. Or, how can anyone enter into the house of a strong man, and seize his goods, unless he first bind the strong man? Then he will be able to seize his house."

In the eastern world it was not only mental and psychological illness which was ascribed to the influence of demons and devils; all illness was ascribed to their malignant power. Exorcism was therefore very commonly practised; and was in fact frequently completely effective.

There is nothing in that to be surprised at. When people believe in demon-possession, it is easy to convince themselves that they are so possessed; when they come under that delusion, the symptoms of demon-possession immediately arise. Even amongst ourselves anyone can think himself into having a headache, or can convince himself that he has the symptoms of an illness. When a person under such a delusion was confronted with an exorcist in whom he had confidence, often the delusion was dispelled and a cure resulted. In such cases if a man was convinced he was cured, he was cured.

In this instance Jesus cured a man who was deaf and dumb and whose infirmity was attributed to demon-possession. The people were amazed. They began to wonder if this Jesus could be the Son of David, so long promised and so long expected, the great Saviour and Liberator. Their doubt was due to the fact that Jesus was so unlike the picture of the Son of David in which they had been brought up to believe. Here was no glorious prince with pomp and circumstance; here was no rattle of swords nor army with banners; here was no fiery cross calling men to war; here was a simple carpenter from Galilee, in whose words was wisdom gentle and serene, in whose eyes was compassion, and in whose hands was mysterious power.

All the time the Scribes and Pharisees were looking grimly on. They had their own solution of the problem. Jesus was casting out devils because he was in league with the prince of devils. Jesus had three unanswerable replies to that charge.

(i) If he was casting out devils by the help of the prince of devils, it could only mean that in the demonic kingdom there was schism. If the prince of devils was actually lending his power to the destruction of his own demonic agents, then there was civil war in the kingdom of evil, and that kingdom was doomed. Neither a house nor a city nor a district can remain strong when it is divided against itself. Dissension within is the end of power. Even if the Scribes and Pharisees were right, Satan's days were numbered.

(ii) We take Jesus' third argument second, because there is so much to be said about the second that we wish to take it separately. Jesus said, "If I am casting out devils--and that you do not, and cannot, deny--it means that I have invaded the territory of Satan, and that I am actually like a burglar despoiling his house. Clearly no one can get into a strong man's house until the strong man is bound and rendered helpless. Therefore the very fact that I have been able so successfully to invade Satan's territory is proof that he is bound and powerless to resist." The picture of the binding of the strong man is taken from Isaiah 49:24-26.

There is one question which this argument makes us wish to ask. When was the strong man bound? When was the prince of the devils fettered in such a way that Jesus could make this breach in his defences? Maybe there is no answer to that question; but if there is, it is that Satan was bound during Jesus' temptations in the wilderness.

It sometimes happens that, although an army is not completely put out of action, it suffers such a defeat that its fighting potential is never quite the same again. Its losses are so great, its confidence is so shaken, that it is never again the force it was. When Jesus faced the Tempter in the wilderness and conquered him, something happened. For the first time Satan found someone whom not all his wiles could seduce, and whom not all his attacks could conquer. From that time the power of Satan has never been quite the same. He is no longer the all-conquering power of darkness; he is the defeated power of sin. The defences are breached; the enemy is not yet conquered; but his power can never be the same again and Jesus can help others win the victory he himself won.

The Jewish Exorcists ( Matthew 12:22-29 Continued)

(iii) Jesus' second argument, to which we now come, was that the Jews themselves practised exorcism; there were Jews who expelled demons and wrought cures. If he was practising exorcism by the power of the prince of devils, then they must be doing the same, for they were dealing with the same diseases and they had at least sometimes the same effect. Let us then look at the customs and the methods of the Jewish exorcists, for they were a remarkable contrast to the methods of Jesus.

Josephus, a perfectly reputable historian, says that the power to cast out demons was part of the wisdom of Solomon, and he describes a case which he himself saw (Josephus: Antiquities 8. 2. 5.): "God also enabled Solomon to learn that skill which expels demons, which is a science useful and health-bringing to men. He composed such incantations also, by which distempers are alleviated. And he left behind him also the manner of using exorcisms, by which they drive away demons so that they never return, and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people who were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this. He put a ring that had a root which was one of those sorts mentioned by Solomon in the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he adjured the demon to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; and when this was done, the skill and wisdom of Solomon was shown very manifestly." Here was the Jewish method; here was the whole paraphernalia of magic. How different the serene word of power which Jesus uttered!

Josephus has further information about how the Jewish exorcists worked. A certain root was much used in exorcism. Josephus tells about it: "In the valley of Macherus there is a certain root called by the same name. Its colour is like to that of flame, and towards evening it sends out a certain ray like lightning. It is not easily taken by such as would do so, but recedes from their hands, nor will it yield itself to be taken quietly until either the urine of a woman, or her menstrual blood, be poured upon it; nay, even then it is certain death to those who touch it, unless anyone take and hang the root itself down from his hand, and so carry it away. It may also be taken another way without danger, which is this: they dig a trench all round about it, till the hidden part of the root be very small; they then tie a dog to it, and when the dog tries hard to follow him that tied him, this root is easily plucked up, but the dog dies immediately, as if it were instead of the man that would take the plant away; nor after this need anyone be afraid of taking it into their hands. Yet after all these pains in getting it, it is only valuable on account of one virtue which it possesses, that if it be brought to sick persons, it drives away those called demons" (Josephus: Wars of the Jews 7. 6. 3.). What a difference between Jesus' word of power, and this witch-doctoring which the Jewish exorcist used!

We may add one more illustration of Jewish exorcism. It comes from the apocryphal book of Tobit. Tobit is told by the angel that he is to marry Sara, the daughter of Raguel. She is a beautiful maiden with a great dowry, and she herself is good. She has been in turn married to seven different men, all of whom perished on their wedding night, because Sara was loved by a wicked demon, who would allow none to approach her. Tobit is afraid, but the angel tells him, "On the night when thou shalt come into the marriage chamber, thou shalt take the ashes of perfume, and shalt lay them upon some of the heart and liver of the fish, and shalt make a smoke with it; and the devil shall smell it and flee away, and never come again any more" ( Tob_6:16 ). So Tobit did and the devil was banished for ever ( Tob_8:1-4 ).

These were the things the Jewish exorcists did, and, as so often, they were a symbol. Men sought their deliverance from the evils and the sorrows of humanity in their magic and their incantations. Maybe even these things for a little while, in the mercy of God, brought some relief; but in Jesus there came the word of God with its serene power to bring to men the perfect deliverance which they had wistfully and even desperately sought, and which, until he came, they had never been able to find.

One of the most interesting things in the whole passage is Jesus' saying, "If it is by the Spirit of God that I cast out demons, then the Kingdom of God has come upon you" ( Matthew 12:28). It is significant to note that the sign of the coming of the Kingdom was not full churches and great revival meetings, but the defeat of pain.

The Impossibility Of Neutrality ( Matthew 12:30)

12:30 "He who is not with me is against me, and he who does not gather with me scatters abroad."

The picture of gathering and scattering may come from either of two backgrounds. It may come from harvesting; he who is not sharing in gathering the harvest is scattering the grain abroad, and is therefore losing it to the wind. It may come from shepherding; he who is not helping to keep the flock safe by bringing it into the fold is driving it out to the dangers of the hills.

In this one piercing sentence Jesus lays down the impossibility of neutrality. W. C. Allen writes: "In this war against Satan's strongholds there are only two sides, for Christ or against him, gathering with him or scattering with Satan." We may take a very simple analogy. We may apply this saying to ourselves and to the Church. If our presence does not strengthen the Church, then our absence is weakening it. There is no halfway house. In all things a man has to choose his side; abstention from choice, suspended action, is no way out, because the refusal to give one side assistance is in fact the giving of support to the other.

There are three things which make a man seek this impossible neutrality.

(i) There is the sheer inertia of human nature. It is true of so many people that the only thing they desire is to be left alone. They automatically shrink away from anything which is disturbing, and even choice is a disturbance.

(ii) There is the sheer cowardice of human nature. Many a man refuses the way of Christ because he is afraid to take the stand which Christianity demands. The basic thing that stops him is the thought of what other people will say. The voice of his neighbours is louder in his ears than the voice of God.

(iii) There is the sheer flabbiness of human nature. Most people would rather have security than adventure, and the older they grow the more that is so. A challenge always involves adventure; Christ comes to us with a challenge, and often we would rather have the comfort of selfish inaction than the adventure of action for Christ.

The saying of Jesus--"He who is not with me is against me"--presents us with a problem, for both Mark and Luke have a saying which is the very reverse, "He that is not against us is for us" ( Mark 9:40; Luke 9:50). But they are not so contradictory as they seem. It is to be noted that Jesus spoke the second of them when his disciples came and told him that they had sought to stop a man from casting out devils in his name, because he was not one of their company. So a wise suggestion has been made. "He that is not with me is against me," is a test that we ought to apply to ourselves. Am I truly on the Lord's side, or, am I trying to shuffle through life in a state of cowardly neutrality? "He that is not against us is for us," is a test that we ought to apply to others. Am I given to condemning everyone who does not speak with my theology and worship with my liturgy and share my ideas? Am I limiting the Kingdom of God to those who think as I do?

The saying in this present passage is a test to apply to ourselves; the saying in Mark and Luke is a test to apply to others; for we must ever judge ourselves with sternness and other people with tolerance.

The Sin Beyond Forgiveness ( Matthew 12:31-33)

12:31-33 "That is why I tell you that every sin and every blasphemy will be forgiven to men; but blasphemy against the Holy Spirit will not be forgiven. If anyone speaks a word against the Son of Man, it will be forgiven him; but if anyone speaks a word against the Holy Spirit, it will not be forgiven him, either in this world or in the world to come. Either assume that the tree is good and the fruit is good, or assume that the tree is rotten and the fruit is rotten. For the tree is known by its fruits."

It is startling to find words about an unforgivable sin on the lips of Jesus the Saviour of men. So startling is this that some wish to take away the sharp definiteness of the meaning. They argue that this is only another example of that vivid Eastern way of saying things, as, for example, when Jesus said that a man must hate father and mother truly to be his disciple, and that it is not to be understood in all its awful literalness, but simply means that the sin against the Holy Spirit is supremely terrible.

In support certain Old Testament passages are quoted. "But the person who does anything with a high hand, whether he is native or a sojourner, reviles the Lord, and that person shall be cut off from among his people. Because he has despised the word of the Lord, and has broken his commandment, that person shall be entirely cut off" ( Numbers 15:30-31). "Therefore I swear to the house of Eli that the iniquity of Eli's house shall not be expiated by sacrifice or offering for ever" ( 1 Samuel 3:14). "The Lord of hosts has revealed himself in my ears. 'Surely this iniquity will not be forgiven you till you die,' says the Lord God of hosts" ( Isaiah 22:14).

It is claimed that these texts say much the same as Jesus said, and that they are only insisting on the grave nature of the sin in question. We can only say that these Old Testament texts do not have the same air nor do they produce the same impression. There is something very much more alarming in hearing words about a sin which has no forgiveness from the lips of him who was the incarnate love of God.

There is one section in this saying which is undoubtedly puzzling. In the Revised Standard Version Jesus is made to say that a sin against the Son of man is forgivable, whereas a sin against the Holy Spirit is not forgivable. If that is to be taken as it stands, it is indeed a hard saying. Matthew has already said that Jesus is the touchstone of all truth ( Matthew 10:32-33); and it is difficult to see what the difference between the two sins is.

But it may well be that at the back of this there is a misunderstanding of what Jesus said. We have already seen (compare notes on Matthew 12:1-8) that the Hebrew phrase a son of man means simply a man, and that the Jews used this phrase when they desired to speak of any man. When we would say, "There was a man. . .," the Jewish Rabbi would say, "There was a son of man...." It may well be that what Jesus said was this: "If any man speaks a word against a man, it will be forgiven; but if any man speaks a word against the Holy Spirit it will not be forgiven."

It is quite possible that we may misunderstand a merely human messenger from God; but we cannot misunderstand--except deliberately--when God speaks to us through his own Holy Spirit. A human messenger is always open to misconstruction; but the divine messenger speaks so plainly that he can only be wilfully misunderstood. It certainly makes this passage easier to understand, if we regard the difference between the two sins as a sin against God's human messenger, which is serious, but not unforgivable, and a sin against God's divine messenger, which is completely wilful, and which, as we shall see, can end by becoming unforgivable.

The Lost Awareness ( Matthew 12:31-33 Continued)

Let us then try to understand what Jesus meant by the sin against the Holy Spirit. One thing is necessary. We must grasp the fact that Jesus was not speaking about the Holy Spirit in the full Christian sense of the term. He could not have been, for Pentecost had to come before the Holy Spirit came upon men in all his power and light and fulness. This must be interpreted in light of the Jewish conception of the Holy Spirit.

According to Jewish teaching the Holy Spirit had two supreme functions. First, the Holy Spirit brought God's truth to men; second, the Holy Spirit enabled men to recognize and to understand that truth when they saw it. So then a man, as the Jews saw it, needed the Holy Spirit, both to receive and to recognise God's truth. We may express this in another way. There is in man a Spirit-given faculty which enables him to recognize goodness and truth when he sees them.

Now we must take the next step in our attempt to understand what Jesus meant. A man can lose any faculty if he refuses to use it. This is true in any sphere of life. It is true physically; if a man ceases to use certain muscles, they will atrophy. It is true mentally; many a man at school or in his youth has acquired some slight knowledge of, for example, French or Latin or music; but that knowledge is long since gone because he did not exercise it. It is true of all kinds of perception. A man may lose all appreciation of good music, if he listens to nothing but cheap music; he may lose the ability to read a great book, if he reads nothing but ephemeral productions; he may lose the faculty of enjoying clean and healthy pleasure, if he for long enough finds his pleasure in things which are degraded and soiled.

Therefore a man can lose the ability to recognize goodness and truth when he sees them. If he for long enough shuts his eyes and ears to God's way, if he for long enough turns his back upon the messages which God is sending him, if he for long enough prefers his own ideas to the ideas which God is seeking to put into his mind, in the end he comes to a stage when he cannot recognize God's truth and God's beauty and God's goodness when he sees them. He comes to a stage when his own evil seems to him good, and when God's good seems to him evil.

That is the stage to which these Scribes and Pharisees had come. They had so long been blind and deaf to the guidance of God's hand and the promptings of God's Spirit, they had insisted on their own way so long, that they had come to a stage when they could not recognize God's truth and goodness when they saw them. They were able to look on incarnate goodness and call it incarnate evil; they were able to look on the Son of God and call him the ally of the devil. The sin against the Holy Spirit is the sin of so often and so consistently refusing God's will that in the end it cannot be recognized when it comes even full-displayed.

Why should that sin be unforgivable? What differentiates it so terribly from all other sins? The answer is simple. When a man reaches that stage, repentance is impossible. If a man cannot recognize the good when he sees it, he cannot desire it. If a man does not recognize evil as evil, he cannot be sorry for it, and wish to depart from it. And if he cannot, in spite of failures, love the good and hate the evil, then he cannot repent; and if he cannot repent, he cannot be forgiven, for repentance is the only condition of forgiveness. It would save much heartbreak if people would realize that the one man who cannot have committed the sin against the Holy Spirit is the man who fears he has, for the sin against the Holy Spirit can be truly described as the loss of all sense of sin.

It was to that stage the Scribes and Pharisees had come. They had so long been deliberately blind and deliberately deaf to God that they had lost the faculty of recognizing him when they were confronted with him. It was not God who had banished them beyond the pale of forgiveness; they had shut themselves out. Years of resistance to God had made them what they were.

There is a dreadful warning here. We must so heed God all our days that our sensitivity is never blunted, our awareness is never dimmed, our spiritual hearing never becomes spiritual deafness. It is a law of life that we will hear only what we are listening for and only what we have fitted ourselves to hear.

There is a story of a country man who was in the office of a city friend, with the roar of the traffic coming through the windows. Suddenly he said, "Listen!" "What is it?" asked the city man. "A grasshopper," said the country man. Years of listening to the country sounds had attuned his ears to the country sounds, sounds that a city man's ear could not hear at all. On the other hand, let a silver coin drop, and the chink of the silver would have immediately reached the ears of the money-maker, while the country man might never have heard it at all. Only the expert, the man who has made himself able to hear it, will pick out the note of each individual bird in the chorus of the birds. Only the expert, the man who has made himself able to hear it, will distinguish the different instruments in the orchestra and catch a lonely wrong note from the second violins.

It is the law of life that we hear what we have trained ourselves to hear; day by day we must listen to God, so that day by day God's voice may become, not fainter and fainter until we cannot hear it at all, but clearer and clearer until it becomes the one sound to which above an our ears are attuned.

So Jesus finishes with the challenge: "If I have done a good deed, you must admit that I am a good man; if I have done a bad deed, then you may think me a bad man. You can only tell a tree's quality by its fruits, and a man's character by his deeds." But what if a man has become so blind to God that he cannot recognize goodness when he sees it?

Hearts And Words ( Matthew 12:34-37)

12:34-37 "You brood of vipers, how can you who are evil speak good things? For it is from the overflow of the heart that the mouth speaks. The good man brings out good things from his good treasure house; and the evil man brings out evil things out of his evil treasure house. I tell you that every idle word which men shall speak, of that word shall they render accounts in the day of judgment; for by your words you will be acquitted, and by your words you will be condemned."

It is little wonder that Jesus chose to speak here about the awful responsibility of words. The Scribes and Pharisees had just spoken the most terrible words. They had looked on the Son of God and called him the ally of the devil. Such words were dreadful words indeed. So Jesus laid down two laws.

(i) The state of a man's heart can be seen through the words he speaks. Long ago Menander the Greek dramatist said: "A man's character can be known from his words." That which is in the heart can come to the surface only through the lips; a man can produce through his lips only what he has in his heart. There is nothing so revealing as words. We do not need to talk to a man long before we discover whether he has a mind that is wholesome or a mind that is dirty; we do not need to listen to him long before we discover whether he has a mind that is kind or a mind that is cruel; we do not need to listen for long to a man who is preaching or teaching or lecturing to find out whether his mind is clear or whether it is muddled. We are continually revealing what we are by what we say.

(ii) Jesus laid it down that a man would specially render account for his idle words. The word that it used for idle is aergos ( G692) ; ergon ( G2041) is the Greek for a deed; and the prefix "a"--means "without"; aergos ( G692) described that which was not meant to produce anything. It is used, for instance of a barren tree, of fallow land, of the Sabbath day when no work could be done, of an idle man. Jesus was saying something which is profoundly true. There are in fact two great truths here.

(a) It is the words which a man speaks without thinking, the words which he utters when the conventional restraints are removed, which really show what he is like. As Plummer puts it, "The carefully spoken words may be a calculated hypocrisy." When a man is consciously on his guard, he will be careful what he says and how he says it; but when he is off his guard, his words reveal his character. It is quite possible for a man's public utterances to be fine and noble, and for his private conversation to be coarse and salacious. In public he carefully chooses what he says; in private he takes the sentinels away, and any word leaves the gateway of his lips. It is so with anger; a man will say in anger what he really thinks and what he has often wanted to say, but which the cool control of prudence has kept him from saying. Many a man is a model of charm and courtesy in public, when he knows he is being watched and is deliberately careful about his words; while in his own house he is a dreadful example of irritability, sarcasm, temper, criticism, querulous complaint because there is no one to hear and to see. It is a humbling thing--and a warning thing--to remember that the words which show what we are are the words we speak when our guard is down.

(b) It is often these words which cause the greatest damage. A man may say in anger things he would never have said if he was in control of himself He may say afterwards that he never meant what he said; but that does not free him from the responsibility of having said it; and the fact that he has said it often leaves a wound that nothing will cure, and erects a barrier that nothing will take away. A man may say in his relaxed moment a coarse and questionable thing that he would never have said in public--and that very thing may lodge in someone's memory and stay there unforgotten. Pythagoras, the Greek philosopher, said, "Choose rather to fling a chance stone than to speak a chance word." Once the hurting word or the soiling word is spoken nothing will bring it back; and it pursues a course of damage wherever it goes.

Let a man examine himself. Let him examine his words that he may discover the state of his heart. And let him remember that God does not judge him by the words he speaks with care and deliberation, but by the words he speaks when the conventional restraints are gone and the real feelings of his heart come bubbling to the surface.

The Only Sign ( Matthew 12:38-42)

12:38-42 Then the Scribes and Pharisees answered him: "Teacher," they said, "we wish to see a sign from you." He answered, "It is an evil and apostate generation which seeks a sign. No sign will be given to it, except the sign of Jonah the prophet. For, as Jonah was in the belly of the whale three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. At the judgment the men of Nineveh will be witnesses against this generation, and they will condemn it, because they repented at the preaching of Jonah, and, look you, something more than Jonah is here. The Queen of the South will rise in judgment with this generation, and will condemn it, because she came from the ends of the earth to listen to the wisdom of Solomon and, look you, something more than Solomon is here!"

"The Jews," said Paul, "demand signs" ( 1 Corinthians 1:22). It was characteristic of the Jews that they asked signs and wonders from those who claimed to be the messengers of God. It was as if they said, "Prove your claims by doing something extraordinary." Edersheim quotes a passage from the Rabbinic stories to illustrate the kind of thing that popular opinion expected from the Messiah: "When a certain Rabbi was asked by his disciples about the time of the Messiah's coming, he said, 'I am afraid you will also ask me for a sign.' When they promised that they would not do so, he told them that the gate of Rome would fall and be rebuilt, and fall again, when there would not be time to restore it before the Son of David came. On this they pressed him in spite of his remonstrance for a sign. A sign was given them, that the waters which issued from the cave of Banias were turned into blood.

"Again, when the teaching of Rabbi Eliezer was challenged, he appealed to certain signs. First, a locust bean tree moved at his bidding, one hundred, or according to some, four hundred cubits. Next the channels of water were made to flow backwards. The walls of the academy leaned forward, and were only arrested at the bidding of another Rabbi. Lastly Eliezer exclaimed: 'If the Law is as I teach, let it be proved from heaven.' A voice came from the sky saying, 'What have you to do with Rabbi Eliezer, for the instruction is as he teaches?'"

That is the kind of sign that the Jews desired. They did so because they were guilty of one fundamental mistake. They desired to see God in the abnormal; they forgot that we are never nearer God, and God never shows himself to us so much and so continually as in the ordinary things of every day.

Jesus calls them an evil and adulterous generation. The word adulterous is not to be taken literally; it means apostate. Behind it there is a favourite Old Testament prophetic picture. The relationship between Israel and God was conceived of as a marriage bond with God the husband and Israel the bride. When therefore Israel was unfaithful and gave her love to other gods, the nation was said to be adulterous and to go a-whoring after strange gods. Jeremiah 3:6-11 is a typical passage. There the nation is said to have gone up into every high mountain, and under every green tree, and to have played the harlot. Even when Israel had been put away for infidelity by God, Judah did not take the warning and still played the harlot. Her whoredoms defiled the land, and she committed adultery with stone and tree. The word describes something worse than physical adultery; it describes that infidelity to God from which all sin, physical and spiritual, springs.

Jesus says that the only sign which will be given to this nation is the sign of Jonah the prophet. Here we have a problem. Matthew says that the sign is that, as Jonah was in the belly of the whale three days and three nights, the Son of man will be in the heart of the earth for three days and three nights. It is to be noted that these are not the words of Jesus, but the explanation of Matthew. When Luke reports this incident ( Luke 11:29-32) he makes no mention at all of Jonah being in the belly of the whale. He simply says that Jesus said, "For as Jonah became a sign to the men of Nineveh, so will the Son of Man be to this generation" ( Luke 11:30).

The fact is that Matthew understood wrongly the point of what Jesus said; and in so doing he made a strange mistake for Jesus was not in the heart of the earth for three nights, but only for two. He was laid in the earth on the night of the first Good Friday and rose on the morning of the first Easter Sunday. The point is that to the Ninevites Jonah himself was God's sign, and Jonah's words were God's message.

Jesus is saying, "You are asking for a sign--I am God's sign. You have failed to recognize me. The Ninevites recognized God's warning in Jonah; the Queen of Sheba recognized God's wisdom in Solomon. In me there has come to you a greater wisdom than Solomon ever had, and a greater message than Jonah ever brought--but you are so blind that you cannot see the truth and so deaf that you cannot hear the warning. And for that very reason the day will come when these people of old time who recognized God when they saw him will be witnesses against you, who had so much better a chance, and failed to recognize God because you refused to do so."

Here is a tremendous truth--Jesus is Gods sign, just as Jonah was God's message to the Ninevites and Solomon God's wisdom to the Queen of Sheba. The one real question in life is: "What is our reaction when we are confronted with God in Jesus Christ?" Is that reaction bleak hostility, as it was in the case of the Scribes and Pharisees? Or, is it humble acceptance of God's warning and God's truth as it was in the case of the people of Nineveh, and of the Queen of Sheba? The all-important question is: "What do you think of the Christ?"

The Peril Of The Empty Heart ( Matthew 12:43-45)

12:43-45 "When an unclean spirit goes out of a man, it goes through waterless places, seeking for rest, and does not find it. Then it says, 'I will go back to my house, from which I came out,' and when it comes, it finds it empty, swept and in perfect order. Then it goes and brings with it seven other spirits more evil than itself, and they go in and take up their residence there. So the last state of that man becomes worse than the first; so it will be with this evil generation."

There is a whole world of the most practical truth in this compact and eerie little parable about the haunted house.

(i) The evil spirit is banished from the man, not destroyed. That is to say that, in this present age, evil can be conquered, driven away--but it cannot be destroyed. It is always looking for the opportunity to counter-attack and regain the ground that is lost. Evil is a force which may be at bay but is never eliminated.

(ii) That is bound to mean that a negative religion can never be enough. A religion which consists in thou shalt nots will end in failure. The trouble about such a religion is that it may be able to cleanse a man by prohibiting all his evil actions, but it cannot keep him cleansed.

Let us think of this in actual practice. A drunkard may be reformed; he may decide that he will no longer spend his time in the public house; but he must find something else to do; he must find something to fill up his now empty time, or he will simply slip back into his evil ways. A man whose constant pursuit has been pleasure, may decide that he must stop; but he must find something else to do to fill up his time, or he will simply, through the very emptiness of his life, drift back to his old pursuits. A man's life must not only be sterilized from evil; it must be fructified to good. It will always remain true that "Satan finds some mischief still for idle hands to do." And if one kind of action is banished from life, another kind must be substituted for it, for life cannot remain empty.

(iii) It therefore follows that the only permanent cure for evil action is Christian action. Any teaching which stops at telling a man what he must not do is bound to be a failure; it must go on to tell him what he must do. The one fatal disease is idleness; even a sterilized idleness will soon be infected. The easiest way to conquer the weeds in a garden is to fill the garden with useful things. The easiest way to keep a life from sin is to fill it with healthy action.

To put it quite simply, the Church will most easily keep her converts when she gives them Christian work to do. Our aim is not the mere negative absence of evil action; it is the positive presence of work for Christ. If we are finding the temptations of evil very threatening, one of the best ways to conquer them is to plunge into activity for God and for our fellow-men.

True Kinship ( Matthew 12:46-50)

12:46-50 While he was still speaking to the crowds, look you, his mother and his brothers stood outside, for they were seeking an opportunity to speak to him. Someone said to him: "Look you, your mother and your brothers are standing outside, seeking an opportunity to speak to you." He answered the man who had spoken to him: "Who is my mother? And who are my brothers?" And he stretched out his hand towards his disciples. "See," he said, "my mother and my brothers! Whoever does the will of my Father in heaven is my brother and sister and mother."

It was one of the great human tragedies of Jesus' life that, during his lifetime, his nearest and dearest never understood him. "For even his brothers," says John, "did not believe in him" ( John 7:5). Mark tells us that when Jesus set out on his public mission, his friends tried to restrain him, for they said that he was mad ( Mark 3:21). He seemed to them to be busily engaged in throwing his life away in a kind of insanity.

It has often been the case that, when a man embarked on the way of Jesus Christ, his nearest and dearest could not understand him, and were even hostile to him. "A Christian's only relatives," said one of the early martyrs, "are the saints." Many of the early Quakers had this bitter experience. When Edward Burrough was moved to the new way, "his parents resenting his 'fanatical spirit' drove him forth from his home." He pleaded humbly with his father: "Let me stay and be your servant. I will do the work of the hired lad for thee. Let me stay!" But, as his biographer says, "His father was adamant, and much as the boy loved his home and its familiar surroundings, he was to know it no more."

True friendship and true love are founded on certain things without which they cannot exist.

(i) Friendship is founded on a common ideal. People who are very different in their background, their mental equipment, and even their methods, can be firm friends, if they have a common ideal, for which they work, and towards which they press.

(ii) Friendship is founded on a common experience, and on the memories which come from it. It is when two people have together passed through some great experience and when they can together look back on it, that real friendship begins.

(iii) True love is founded on obedience. "You are my friends," said Jesus, "if you do what I command you" ( John 15:14). There is no way of showing the reality of love unless by the spirit of obedience.

For all these reasons true kinship is not always a matter of a flesh and blood relationship. It remains true that blood is a tie that nothing can break and that many a man finds his delight and his peace in the circle of his family. But it is also true that sometimes a man's nearest and dearest are the people who understand him least, and that he finds his true fellowship with those who work for a common ideal and who share a common experience. This certainly is true--even if a Christian finds that those who should be closest to him are those who are most out of sympathy with him, there remains for him the fellowship of Jesus Christ and the friendship of all who love the Lord.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

That it might be fulfilled which was spoken by Esaias the prophet, saying. Isaiah 42:1 not that Christ gave the above charge with this view, that this passage in Isaiah might have its accomplishment: but this is an observation of the evangelist, that what was now done by Christ, by his private departure from the Pharisees, being unwilling to irritate them more; by his preaching to the Idumeans, Tyrians, and Sidonians; by healing their diseases, and shunning all ostentation and popular applause; and prohibiting to tell who and where he was, was a fulfilling of this prophecy; in which the Holy Spirit foreknowing the disposition and actions of Christ, predicted them: which, when considered, must be looked upon as a very large proof of the truth of his being the Messiah. For that this prophecy belongs to the Messiah, is owned by the Jews themselves k.

k Targum & Kimchi in loc. Abarbinel Mashmia Jeshua, fol. 9. 1, 2. & 10. 1, 2. & 21. 2. & in Is. fol 64. 3, 4. R. Isaac Chizzuk Emuna, p. 299.

Henry's Complete Commentary on the Bible

      14 Then the Pharisees went out, and held a council against him, how they might destroy him.   15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;   16 And charged them that they should not make him known:   17 That it might be fulfilled which was spoken by Esaias the prophet, saying,   18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles.   19 He shall not strive, nor cry; neither shall any man hear his voice in the streets.   20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.   21 And in his name shall the Gentiles trust.

      As in the midst of Christ's greatest humiliations, there were proofs of his dignity, so in the midst of his greatest honours, he gave proofs of his humility; and when the mighty works he did gave him an opportunity of making a figure, yet he made it appear that he emptied himself, and made himself of no reputation. Here we have,

      I. The cursed malice of the Pharisees against Christ (Matthew 12:14; Matthew 12:14); being enraged at the convincing evidence of his miracles, they went out, and held a council against him, how they might destroy him. That which vexed them was, not only that by his miracles his honour eclipsed theirs, but that the doctrine he preached was directly opposite to their pride, and hypocrisy, and worldly interest; but they pretended to be displeased at his breaking the sabbath day, which was by the law a capital crime, Exodus 35:2. Note, it is no new thing to see the vilest practices cloaked with the most specious pretences. Observe their policy; they took counsel about it, considered with themselves which way to do it effectually; they took counsel together in a close cabal about it, that they might both animate and assist one another. Observe their cruelty; they took counsel, not to imprison or banish him, but to destroy him, to be the death of him who came that we might have life. What an indignity was hereby put upon our Lord Jesus, to run him down as an outlaw (qui caput gerit lupinum--carries a wolf's head), and the plague of his country, who was the greatest blessing of it, the Glory of his people Israel!

      II. Christ's absconding upon this occasion, and the privacy he chose, to decline, not his work, but his danger; because his hour was not yet come (Matthew 12:15; Matthew 12:15), he withdrew himself from thence. He could have secured himself by miracle, but chose to do it in the ordinary way of flight and retirement; because in this, as in other things, he would submit to the sinless infirmities of our nature. Herein he humbled himself, that he was driven to the common shift of those who are most helpless; thus also he would give an example to his own rule, When they persecute you in one city, flee to another. Christ had said and done enough to convince those Pharisees, if reason or miracles would have done it; but instead of yielding to the conviction, they were hardened and enraged, and therefore he left them as incurable, Jeremiah 51:9.

      Christ did not retire for his own ease, nor seek an excuse to leave off his work; no, his retirements were filled up with business, and he was even then doing good, when he was forced to flee for the same. Thus he gave an example to his ministers, to do what they can, when they cannot do what they would, and to continue teaching, even when they are removed into corners. When the Pharisees, the great dons and doctors of the nation, drove Christ from then, and forced him to withdraw himself, yet the common people crowded after him; great multitudes followed him and found him out. This some would turn to his reproach, and call him the ring-leader of the mob; but it was really his honour, that all who were unbiased and unprejudiced, and not blinded by the pomp of the world, were so hearty, so zealous for him, that they would follow him whithersoever he went, and whatever hazards they ran with him; as it was also the honour of his grace, that the poor were evangelized; that when they received him, he received them and healed them all. Christ came into the world to be a Physician-general, as the sun to the lower world, with healing under his wings. Though the Pharisees persecuted Christ for doing good, yet he went on in it, and did not let the people fare the worse for the wickedness of their rulers. Note, Though some are unkind to us, we must not on that account be unkind to others.

      Christ studied to reconcile usefulness and privacy; he healed them all, and yet (Matthew 12:16; Matthew 12:16), charged them that they should not make him known; which may be looked upon, 1. As an act of prudence; it was not so much the miracles themselves, as the public discourse concerning them, that enraged the Pharisees (Matthew 12:23; Matthew 12:24); therefore Christ, though he would not omit doing good, yet would do it with as little noise as possible, to avoid offence to them and peril to himself. Note, Wise and good men, though they covet to do good, yet are far from coveting to have it talked of when it is done; because it is God's acceptance, not men's applause, that they aim at. And in suffering times, though we must boldly go on in the way of duty, yet we must contrive the circumstances of it so as not to exasperate, more than is necessary, those who seek occasion against us; Be ye wise as serpents,Matthew 10:16; Matthew 10:16. 2. It may be looked upon as an act of righteous judgment upon the Pharisees, who were unworthy to hear of any more of his miracles, having made so light of those they had seen. By shutting their eyes against the light, they had forfeited the benefit of it. 3. As an act of humility and self-denial. Though Christ's intention in his miracles was to prove himself the Messiah, and so to bring men to believe on him, in order to which it was requisite that they should be known, yet sometimes he charged the people to conceal them, to set us an example of humility, and to teach us not to proclaim our own goodness or usefulness, or to desire to have it proclaimed. Christ would have his disciples to be the reverse of those who did all their works to be seen of men.

      III. The fulfilling of the scriptures in all this, Matthew 12:17; Matthew 12:17. Christ retired into privacy and obscurity, that though he was eclipsed, the word of God might be fulfilled, and so illustrated and glorified, which was the thing his heart was upon. The scripture here said to be fulfilled is Isaiah 42:1-4, which is quoted at large, Matthew 12:18-21; Matthew 12:18-21. The scope of it is to show how mild and quiet, and yet how successful, our Lord Jesus should be in his undertaking; instances of both which we have in the foregoing passages. Observe here,

      1. The pleasure of the Father in Christ (Matthew 12:18; Matthew 12:18); Behold, my Servant whom I have chosen, my Beloved in whom my soul is well pleased. Hence we may learn,

      (1.) That our Saviour was God's Servant in the great work of our redemption. He therein submitted himself to the Father's will (Hebrews 10:7), and set himself to serve the design of his grace and the interests of his glory, in repairing the breaches that had been made by man's apostasy. As a Servant, he had a great work appointed him, and a great trust reposed in him. This was a part of his humiliation, that though he thought it not robbery to be equal with God, yet that in the work of our salvation he took upon him the form of a servant, received a law, and came into bonds. Though he were a son, yet learned he this obedience,Hebrews 5:8. The motto of this Prince is, Ich dien--I serve.

      (2.) That Jesus Christ was chosen of God, as the only fit and proper person for the management of the great work of our redemption. He is my Servant whom I have chosen, as par negotio--equal to the undertaking. None but he was able to do the Redeemer's work, or fit to wear the Redeemer's crown. He was one chosen out of the people (Psalms 89:19), chosen by Infinite Wisdom to that post of service and honour, for which neither man nor angel was qualified; none but Christ, that he might in all things have the pre-eminence. Christ did not thrust himself upon this work, but was duly chosen into it; Christ was so God's Chosen as to be the head of election, and of all other the Elect, for we are chosen in him,Ephesians 1:4.

      (3.) That Jesus Christ is God's Beloved, his beloved Son; as God, he lay from eternity in his bosom (John 1:18); he was daily his delight, (Proverbs 8:30). Between the Father and the Son there was before all time an eternal and inconceivable intercourse and interchanging of love, and thus the Lord possessed him in the beginning of his way,Proverbs 8:22. As Mediator, the Father loved him; then when it pleased the Lord to bruise him, and he submitted to it, therefore did the Father love him,John 10:17.

      (4.) That Jesus Christ is one in whom the Father is well pleased, in whom his soul is pleased; which denotes the highest complacency imaginable. God declared, by a voice from heaven, that he was his beloved Son in whom he is well pleased; well pleased in him, because he was the ready and cheerful Undertaker of that work of wonder which God's heart was so much upon, and he is well pleased with us in him; for he had made us accepted in the Beloved,Ephesians 1:6. All the interest which fallen man has or can have in God is grounded upon and owing to God's well-pleasedness in Jesus Christ; for there is no coming to the Father but by him,John 14:6.

      2. The promise of the Father to him in two things.

      (1.) That he should be every way well qualified for his undertaking; I will put my Spirit upon him, as a Spirit of wisdom and counsel,Isaiah 11:2; Isaiah 11:3. Those whom God calls to any service, he will be sure to fit and qualify for it; and by that it will appear that he called them to it, as Moses, Exodus 4:12. Christ, as God, was equal in power and glory with the Father; as Mediator, he received from the Father power and glory, and received that he might give: and all that the Father gave him, to qualify him for his undertaking, was summed up in this, he put his Spirit upon him: this was that oil of gladness with which he was anointed above his fellows,Hebrews 1:9. He received the Spirit, not by measure, but without measure,John 3:34. Note, Whoever they be that God has chosen, and in whim he is well pleased, he will be sure to put his Spirit upon them. Wherever he confers his love, he confers somewhat of his likeness.

      (2.) That he should be abundantly successful in his understanding. Those whom God sends he will certainly own. It was long since secured by promise to our Lord Jesus, that the good pleasure of the Lord should prosper in his hand,Isaiah 53:10. And here we have an account of that prospering good pleasure.

      [1.] He shall show judgment to the Gentiles. Christ in his own person preached to those who bordered upon the heathen nations (see Mark 3:6-8), and by his apostle showed his gospel, called here his judgment, to the Gentile world. The way and method of salvation, the judgment which is committed to the Son, is not only wrought out by him as our great High Priest, but showed and published by him as our great Prophet. The gospel, as it is a rule of practice and conversation, which has a direct tendency to the reforming and bettering of men's hearts and lives, shall be showed to the Gentiles. God's judgments had been the Jews' peculiar (Psalms 147:19), but it was often foretold, by the Old-Testament prophets, that they should be showed to the Gentiles, which therefore ought not to have been such a surprise as it was to the unbelieving Jews, much less a vexation.

      [2.] In his name shall the Gentiles trust,Matthew 12:21; Matthew 12:21. He shall so show judgment to them, that they shall heed and observe what he shows them, and be influenced by it to depend upon him, to devote themselves to him, and conform to that judgment. Note, The great design of the gospel, is to bring people to trust in the name of Jesus Christ; his name Jesus, a Saviour, that precious name whereby he is called, and which is as ointment poured forth; The Lord our Righteousness. The evangelist here follows the Septuagint (or perhaps the latter editions of the Septuagint follow the evangelist); the Hebrew (Isaiah 42:4) is, The isles shall wait for his law. The isles of the Gentiles are spoken of (Genesis 10:5), as peopled by the sons of Japhet, of whom it was said (Genesis 9:27), God shall persuade Japhet to dwell in the tents of Shem; which was now to be fulfilled, when the isles (says the prophet), the Gentiles (says the evangelist), shall wait for his law, and trust in his name: compare these together, and observe, that they, and they only, can with confidence trust in Christ's name, that wait for his law with a resolution to be ruled by it. Observe also, that the law we wait for is the law of faith, the law of trusting in his name. This is now his great commandment, that we believe in Christ,1 John 3:23.

      3. The prediction concerning him, and his mild and quiet management of his undertaking, Matthew 12:19; Matthew 12:20. It is chiefly for the sake of this that it is here quoted, upon occasion of Christ's affected privacy and concealment.

      (1.) That he should carry on his undertaking without noise or ostentation. He shall not strive, or make an outcry. Christ and his kingdom come not with observation,Luke 17:20; Luke 17:21. When the First-begotten was brought into the world, it was not with state and ceremony; he made no public entry, had no harbingers to proclaim him King. He was in the world and the world knew him not. Those were mistaken who fed themselves with hopes of a pompous Saviour. His voice was not heard in the streets; "Lo, here is Christ;" or, "Lo, he is there:" he spake in a still small voice, which was alluring to all, but terrifying to none; he did not affect to make a noise, but came down silently like the dew. What he spake and did was with the greatest possible humility and self-denial. His kingdom was spiritual, and therefore not to be advanced by force or violence, or by high pretensions. No, the kingdom of God is not in word, but in power.

      (2.) That he should carry on his undertaking without severity and rigour (Matthew 12:20; Matthew 12:20). A bruised reed shall he not break. Some understand this of his patience in bearing with the wicked; he could as easily have broken these Pharisees as a bruised reed, and have quenched them as soon as smoking flax; but he will not do it till the judgment-day, when all his enemies shall be made his footstool. Others rather understand it of his power and grace in bearing up the weak. In general, the design of his gospel is to establish such a method of salvation as encourages sincerity, though there be much infirmity; it does not insist upon a sinless obedience, but accepts an upright, willing mind. As to particular persons, that follow Christ in meekness, and in fear, and in much trembling, observe, [1.] How their case is here described--they are like a bruised reed, and smoking flax. Young beginners in religion are weak as a bruised reed, and their weakness offensive like smoking flax; some little life they have, but it is like that of a bruised reed; some little heat, but like that of smoking flax. Christ's disciples were as yet but weak, and many are so that have a place in his family. The grace and goodness in them are as a bruised reed, the corruption and badness in them are as smoking flax, as the wick of a candle when it is put out and is yet smoking. [2.] What is the compassion of our Lord Jesus toward them? He will not discourage them, much less reject them or cast them off; the reed that is bruised shall not be broken and trodden down, but shall be supported, and made as strong as a cedar or flourishing palm-tree. The candle newly lighted, though it only smokes and does not flame, shall not be blown out, but blown up. The day of small things is the day of precious things, and therefore he will not despise it, but make it the day of great things,Zechariah 4:10. Note, Our Lord Jesus deals very tenderly with those who have true grace, though they be weak in it, Isaiah 40:11; Hebrews 5:2. He remembers not only that we are dust, but that we are flesh. [3.] The good issue and success of this, intimated in that, till he send forth judgment unto victory. That judgment which he showed to the Gentiles shall be victorious, he will go on conquering and to conquer, Revelation 6:2. Both the preaching of the gospel in the world, and the power of the gospel in the heart, shall prevail. Grace shall get the upper hand of corruption, and shall at length be perfected in glory. Christ's judgment will be brought forth to victory, for when he judges he will overcome. He shall bring forth judgment unto truth; so it is, Isaiah 42:3. Truth and victory are much the same, for great is the truth, and will prevail.