Verse 2

But when the Pharisees saw it,.... Who went along with him, or followed him, being employed to make observation on his words and actions, they said unto him; Luke says, "unto them", the disciples: it seems, they took notice of this action both to Christ and his disciples, and first spoke of it to the one, and then to the other, or to both together: behold thy disciples do that which it is not lawful to do upon the sabbath day! they mention it with astonishment, and indignation. What they refer to, is not their walking on the sabbath day: this they might do, according to their canons, provided they did not exceed two thousand cubits, which were a sabbath day's journey (f) nor was it their passing through the corn fields; though, according to them (g), "it was not lawful for a man to visit his gardens, "or his fields", on the sabbath day, to see what they want, or how the fruits grow; for such walking is to do his own pleasure.'' But this they knew was not the case of Christ, and his disciples, who were not proprietors of these fields: nor was it merely their plucking the ears of corn, and rubbing and eating them, which were not their own, but another man's; for this, according to the law, in Deu 23:25 was lawful to be done: but what offended the Pharisees was, that it was done on a sabbath day, it being, as they interpret it, a servile work, and all one as reaping; though, in the law just mentioned, it is manifestly distinguished from it. Their rule is (h). "he that reaps (on the sabbath day) ever so little, is guilty (of stoning), , and "plucking of ears of corn is a derivative of reaping";'' and is all one as its primitive, and punishable with the same kind of death, if done presumptuously: so Philo the Jew observes (i), that the rest of the sabbath not only reached to men, bond and free, and to beasts, but even to trees, and plants; and that ' , "it was not lawful to cut a plant, or branch, or so much as a leaf", on a sabbath day: and it may be what might make this offence of the disciples the more heinous was, that they plucked these ears, and ate them, and so broke their fast before morning prayer; for a man might not eat any thing on a sabbath day until morning prayers were ended in the synagogue, nor indeed on any other day; for they used not to eat bread till after they had offered the daily sacrifice, which was about the third hour of the day, or nine o'clock in the morning; nor did they eat till the fourth hour, or ten o'clock (k). (f) Ib. c. 27. sect. 1. (g) R. Moses Kotzensis Mitzvot Tora prec. neg. 65. (h) Maimon. Hilch. Sabbat, c. 8. sect. 3. & 7. 1. (i) De Vita Mosis, 1. 2. p. 657. (k) Vid. Targum in Eccl. x. 17. Maimon. Hilch. Tephilla, c. 6. sect. 4.

Verse 3

But he said unto them, have ye not read,.... If they had not read the Scriptures, they were very unfit persons either to be teachers, or censurers of others, and must have been very slothful and negligent; and if they had, they could not but have observed the case of David, which Christ produces in vindication of his disciples: what David did when he was an hungred; which was the case of the disciples, and is therefore mentioned; it being also the circumstance which could, and did excuse what was done by David and his men: and the Jews themselves own, that in case of hunger the showbread might be eaten, by those that were not priests; not only that which was removed from the table, but that which was upon it; yea, even when there was none to put in its room (l); and that David was in the utmost distress, and therefore desired it, and it was granted him on that account. They represent him as thus saying to the priest (m), "when he found there was none but showbread, give it me, that we may not die with hunger; , "for danger of life drives away the sabbath";'' which perfectly agrees with our Lord's argument, and justifies the apostles conduct: and this was not a single fact of David's, but of others also; and they that were with him; for though in Sa1 21:1 he is said to be "alone, and no man with him"; yet this must be understood either comparatively, having but very few with him, and which were as none, considering his dignity; or thus, though none came with him to Ahimelech, pretending to the priest he had a secret affair of the king's to transact; and therefore had left his servants in a certain place, and desires bread for himself and them; concerning whom the priest and he discourses, as may be seen in the place referred to: so that though no man was with him at the priest's house, yet there were some with him, and who partook with him in eating of the showbread. (l) R. David Kimchi in 1 Sam. xxi. 5. (m) Laniado Cli Jaker, fol. 227. 2.

Verse 4

How he entered into the house of God,.... Not the temple, which was not then built; but the tabernacle, which was then at Nob, the city of the priests, and which probably adjoined to Abimelech's house: and did eat the shewbread; for that this is meant by the hallowed bread, in Sa1 21:6 is certain; though R. Joseph Kimchi (n) thinks it was the bread of the thank offering; to which R. Levi ben Getsom (o) seems to incline: but the general sense of the Jewish doctors (p) is, that it was the showbread; and which is very clear from that text, and is rightly affirmed by Christ; which was not lawful for him to eat, neither for them which were with him, but only for the priests: see Lev 24:5 and so the Jews say that this bread , "is forbidden to strangers" (q); that is, to any but the priests, which, after the burning of the frankincense, was divided equally among them: that course of priests that came into the service had six cakes, and that which went out six; though the high priest had a right to half himself, but he did not use to take it, it being judged not to his honour to do so (r). No hint is here given, nor in the history, in Sa1 21:1 that it was on the sabbath day that David came to Ahimelech, and ate the showbread; but this is observed, and disputed, by the Jewish writers. Some indeed are in a doubt about it; but others (s) readily give into it, that it was on the sabbath day, which he chose to flee in, for the greater safety and preservation of his life: and indeed it seems reasonable it should be on that day; since on that day only the showbread was removed from the table, and other loaves put in the room. One of their writers (t) says, "that showbread was not to be eaten, but on the day, and night of the sabbath day; and on the going out of the sabbath day; and on the going out of the sabbath David came there.'' Now our Lord's argument stands thus, that if David, a holy, good man, and, the men that were with him, who were men of religion and conscience, when in great distress, through hunger, ate of the showbread, which was unlawful for any to eat of but priests, the high priest himself assenting to it; then it could not be criminal in his disciples, when an hungred, to pluck, rub, and eat a few ears of corn, which were lawful for any man to eat, even though it was on the sabbath day: and for the further vindication of them, he adds, (n) Apud R. David Kimchi in 1 Sam. xxi. 6. (o) In ib. (p) T. Bab. Menachot, fol. 95. 2. R. David Kimchi, Abarbinel & Laniado in 1 Sam. xxi. 6. (q) Laniado & Abarbinel in ib. (r) Maimon. Hilch. Tamidin, c. 4. sect. 12. 14. (s) Bemidbar Rabba Parash. 23. fol. 231. 9. Laniado Cli Jaker, fol. 226. 4. & 227. 2, 3, 4. & Jelammedenu in ib. (t) R. Isaiah in 1 Sam. xxi. 5.

Verse 5

Or have ye not read in the law,.... Num 28:9 by which law the priests were obliged, every sabbath day, to offer up two lambs for a burnt offering; to which were annexed many servile works, as killing the sacrifice, flaying it, cutting it in pieces, and laying it on the altar, cutting of wood, and putting that in order, and kindling the fire: from all which, it might be observed, how that on the sabbath days, the priests in the temple profane the sabbath, and are blameless. There were many things, which, according to the Jewish canons, the priests might do on the sabbath day; particularly they might slay the sacrifice: it was a rule with them, , "that slaying drives away the sabbath" (u). They might also knead, make, and bake the showbread on the sabbath day: their general rule was, as R. Akiba says, that what was possible to be done on the evening of the sabbath, did not drive away the sabbath; but what was not possible to be done on the sabbath eve, did drive away the sabbath (w): so they might kill the passover, sprinkle its blood, wipe its inwards, and burn the fat on the sabbath day (x), with many other things. What exculpated these men was, that what they did was done in the temple, and for the service of it, upon which an emphasis is put; and agrees with their canons, which say, that there is no prohibition in the sanctuary; , "that which is forbidden to be done on the sabbath, is lawful to be done in the sanctuary" (y): and whereas, it might be objected to the disciples of Christ, that they were not priests; and what they did was not in the temple, but in the fields; to this it is replied, in the following words: (u) T. Bab. Menachot, fol. 72. 2. (w) Misn. Menachot, c. 11. sect. 3. (x) Misn. Pesachim, c. 6. sect. 1. Maimon. Pesach. c. 1. sect. 18. (y) lb. sect. 16. & Hilchot Sabbat, c. 21. sect. 27.

Verse 6

But I say unto you,.... Who Christ knew would be ready to object, as above, and therefore prevents them, by saying, that in this place is one greater than the temple; meaning himself, who was the Lord and Proprietor of the temple, and in his human nature the antitype of it; see Joh 2:19 and was infinitely more sacred than that. Some copies read "something greater"; referring either to the human nature of Christ, in which the Godhead dwells bodily, and so infinitely greater than the temple; or to the health of his disciples, which was in danger, through hunger: or to the ministry of the apostles, which, by satisfying nature, they were more capable of performing; either of which was of more moment than the sacrifices and service of the temple. Christ's argument is, that if the temple, and the service of it, excused the priests from blame, in doing things in it on the sabbath day, which otherwise might not be done; then much more might his presence, who was greater than the temple, excuse his disciples from blame in this action of rubbing and eating the ears of corn; which was done to satisfy hunger, and to render them the more capable of performing their ministerial function; and which was of more importance than the service of the priests.

Verse 7

But if ye had known what this meaneth, The passage of Scripture in Hos 6:6 I will have mercy, and not sacrifice; of the sense of which, see Gill on Mat 9:13. ye would not have condemned the guiltless. Our Lord taxes the Pharisees both with ignorance of the Scriptures, in which they pretended to be very knowing, and took upon them to be the interpreters of; and with inhumanity, for condemning innocent persons, the apostles, for rubbing a few ears of corn, for the refreshment of nature; which they would never have done, had they understood the word, and will of God; who prefers acts of humanity, compassion, and mercy, to the observance of rites and ceremonies; or had they the common affections of human nature, and those bowels of compassion which one man ought to show to another.

Verse 8

For the Son of man is Lord even of the sabbath day. By "the Son of man" is meant, not any man, as some have thought; for no mere man is lord of any law, moral or ritual, natural or positive; or has a power of disposing of it, and dispensing with it at pleasure; but Christ himself; which is the constant sense of this phrase in the New Testament, and is a character of the Messiah in the old, Dan 7:13 who, as he was the institutor of the sabbath among the Jews, that being a ritual, and of mere positive institution, could dispense with it, and even abrogate it at his pleasure. The Jews so far agree to this, that he that commanded the law of the sabbath, could dispense with it; they say (z), that "the day on which Jericho was taken was the sabbath day; and that though they slew and burnt on the sabbath day, , "he that commanded the observation of the sabbath, commanded the profanation of it".'' And since Christ is greater than the temple, and has all the perfections of the divine nature in him, is equal to the Father in power and glory; and even as mediator, has all power in heaven and earth given him; so as he is Lord of all other things, he is of the sabbath, and has a power of dispensing with it, and even of abolishing it; see Col 2:16 and since the Lord of the sabbath had a power of dispensing with it, and made use of it in the cases of David and his men, and of the priests in the temple formerly; the Pharisees ought not to think it strange, that the Son of man, who is equally Lord of the sabbath, dispensed with it in his disciples now. (z) R. David Kimchi in Josh. vi. 11.

Verse 9

And when he was departed thence,.... From the corn fields, where the disciples had plucked the ears of corn, and this conversation passed between Christ and the Pharisees about the violation of the sabbath, he went into their synagogue; not on the same sabbath day, as one might be led to conclude from the account of this evangelist, but on another sabbath, as Luke expresses it, Luk 6:6. He might indeed directly go into one of their synagogues the same day, where he and his disciples seem to have been going, and stay in the city the week following; and then, as it is said in Mar 3:1 he entered again into the synagogue; not being afraid of the Pharisees, who sought an advantage against him; nor deterred by them from doing good to men; and willing to take another opportunity of exposing their ignorance and malice. he entered again into the synagogue; not being afraid of the Pharisees, who sought an advantage against him; nor deterred by them from doing good to men; and willing to take another opportunity of exposing their ignorance and malice. Matthew 12:10 mat 12:10 mat 12:10 mat 12:10And behold, there was a man which had his hand withered,.... Or dry; the juices were dried up, the nerves and sinews contracted, so that it was of no manner of use to him: Luke says, it was his right hand, which was so much the worse; and means not only his hand, but the whole arm. Such a case is mentioned in the Talmud (a), "it happened to one, "wewrz hvbyv, that his arm was dry, or withered. Jerom says (b), in the Gospel which the Nazarenes and Hebionites used, this man is said to be a plasterer, and so might possibly come by his misfortune through his business; and being a man that got his bread by his hand labour, the case was the more affecting. This account is introduced with a "behold!" it being remarkable that such a case should offer so opportunely, of showing his divine power in healing such a disorder; and of his authority, as the Son of man, over the sabbath; and of putting to silence his enemies, the Pharisees: and who, upon seeing such an object, put the following question to him; and they asked him, saying, is it lawful to heal on the sabbath day? and which was put, not for information sake, as willing to be instructed in this point; for their determinations were, that healing was not lawful on such a day; nor were any means to be made use of for that purpose: if a man received a cure accidentally, it was very well; but no methods were to be taken with intention: as for instance (c); "if a man had an ailment in his throat, he might not gargle it with oil, but he might swallow a large quantity of oil, "and "if he was healed, he was healed" (i.e. it was very well, it was no breach of the sabbath); they may not chew mastic, nor rub the teeth with spice, on the sabbath day, , "when it is intended "for healing"; but if it is intended for the savour of his mouth, it is free.'' There are several things they allowed might be done on the sabbath; but then they did not reckon them to come under the notion of healing. "Three (d) things R. Ishmael bar Jose said he had heard from R. Matthia ben Charash; they might let blood for the stranguary on the sabbath day; one that was bit by a mad dog, they might give him hog's liver to eat; and he that had an ailment in his mouth, they might put spice to it on the sabbath day: but the wise men say of these, that there is not in them , anything of medicine.'' Indeed, in case of extreme danger of life they did admit of the use of medicine, by the prescription of a physician (e). "Danger of life drives away the sabbath; wherefore, if there is any danger in a sick person, it is lawful to kindle a fire for him, &c. and they may kill, and bake, and boil: and though there may be no apparent danger, only a doubt of danger; as when one physician says there is a necessity, and another physician says there is none, they may profane the sabbath for him.'' Hence it is very clear with what view the Pharisees asked Christ this question; and that it was, as the evangelist says, that they might accuse him: either of cruelty and weakness, should he answer in the negative, that either he was not able to heal the poor man before him, or wanted compassion; or should he answer in the affirmative, as they expected, and act upon it, then they might have wherewith to charge him before the sanhedrim as a violator of the sabbath, and of their canons concerning it. (a) T. Hieros. Yoma, fol. 40. 1. (b) In loc. (c) Maimon. Hilchot Sabbat, c. 21. sect. 24. (d) T. Bab. Yoma, fol. 84. 1. Vid. Misn. Yoma, e. 8. sect. 7. (e) Kotsensis Mitzvot Tora pr. neg. 65. Maimon. in Misn. Sabbat, c. 18. sect. 3.

Verse 10

And he said unto them,.... Well knowing their intentions, and also their usages and customs, which he was able to produce and object to them; in which, through covetousness, they showed more regard to their beasts, than they did humanity to their fellow creatures: what man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? Christ appeals to them in a case which was usually done among them, and which, without delay, no man would scruple to do; though their present rule of direction, in such a case, is this (f): "if a beast fall into a ditch, or a pool of water, if food can be given it, where it is, they feed it till the going out of the sabbath; but if not, bolsters and pillows may be brought, and put under it, and if it can come out: it may come out:'' and which is elsewhere (g) a little differently expressed; "if a beast fall into a ditch, or pool of water, it is forbidden a man to bring it out with his hand; but if he can give it food where it is, it may be fed till the going out of the sabbath:'' which seems to have been made since the times of Christ, and in opposition to this observation of his. (f) Maimon. Hilchot Sabbat, c. 25. sect. 26. (g) Kotsensis Mitzvot Tora pr. neg. 65.

Verse 11

How much then is a man better than a sheep?.... As a rational creature must be better, and more excellent, than an irrational one, more care is to be taken of, and more mercy shown unto, the one, than the other: even the health of a man is preferable to the life of a beast; and if it is lawful to give food to a beast, and make use of means for its relief, and for the lifting it up out of a ditch, when fallen into it on the sabbath day, "wherefore it is lawful to do well on the sabbath days", to men; to do acts of beneficence and humanity to them, among which must be reckoned healing of diseases and infirmities: and particularly, if it is lawful to take a sheep out of a ditch on the sabbath day, it must be right to restore to a man the use of his hand on such a day; and especially to one that gets his bread by his hand labour, as it is very likely this man did. This was such a strong way of arguing, that the Jews could not well object to it; and it appears, that they were confounded and put to silence; for, as Mark observes, "they held their peace": and indeed they allow of everything to be done where life is in danger, though not otherwise: they say (h), "they may take care of the preservation of life on the sabbath; and if he is prepared for it, lo! this is praiseworthy, and there is no need to take a licence from the sanhedrim: as when a man sees a child fallen into the sea, he may spread a net, and bring him out; and if he is prepared for it, lo! this is praiseworthy, and there is no need to take a licence from the sanhedrim, though he was fishing: if he sees a child fallen into a ditch, he may rake into the mud and bring him out; and if he is prepared for it, lo! this is praiseworthy, and there is no need to take a licence from the sanhedrim, though he had set a ladder ready.'' It is said of Hillell (i), that "he sat by a window to hear the words of the living God, from the mouth of Shemaia and Abtalion; and they say that that day was the evening of the sabbath, and the winter solstice, and the snow descended from heaven; and when the pillar of the morning ascended, (when it was daylight,) Shemaia said to Abtalion, brother Abtalion, all other days the house is light, but today it is dark, perhaps it is a cloudy day: they lift up their eyes, and saw the form of a man at the window; they went up, and found upon him snow the height of three cubits; they broke through and delivered him; and they washed him, and anointed him, and set him over against his dwelling, and said, very worthy is this man , "to profane the sabbath for him".'' And if it was lawful to dig a man out of the snow, and do these several things for him on the sabbath day, why not cure a man of a withered hand, and especially when done by a word speaking, and without any labour? (h) T. Bab. Yoma, fol. 84. 2. (i) T. Bab. Yoma, fol. 35. 2.

Verse 12

Then saith he to the man,.... That is, after he had looked round about upon them, to observe their countenances; and what answer they would make to his arguments; and with anger for their inhumanity and cruelty; being grieved for the hardness of their hearts, i.e. their unmercifulness to their fellow creatures, and the stupidity and blindness of their minds, being ignorant of the Scriptures, and of the sabbath, the nature, use, and Lord of it; which things are observed by the Evangelist Mark; then, in a commanding authoritative way, almighty power going along with his word, he says to the man who stood forth before him, and the Pharisees, stretch forth thine hand, which was before contracted and shrivelled up; and he stretched it forth with all the ease imaginable, and was, not only able to do this, but to make use of it any way; for it was restored whole like as the other; his left hand, which had never been damaged. This was an instance of Christ's power; a proof of the lawfulness of healing on the sabbath day; and a rebuke to the Pharisees for their cruelty and uncharitableness. This man was an emblem of the inability of men to do anything that is spiritually good, and of the power and efficacy of divine grace to enable persons to stretch out their hands, and do things which they of themselves are not equal to.

Verse 13

Then the Pharisees went out,.... Of the synagogue, being, as Luke says, filled with madness, at the unanswerableness of his arguments; and because of the violation of the sabbath, as they thought; and most of all, because of the miracle wrought by him; and which was so glaringly a proof of his being Lord of the sabbath, and could not fail of creating him esteem among the people: and held a council against him, how they might destroy him. Mark says, the council was held by them with the Herodians; of whom, See Gill on Mat 22:16 who, though they differed from them both in religion and politics, yet might be thought very proper persons to advise with about this matter; and especially, as they might have a greater interest at court, than they had. Nor did they scruple to enter into such a consultation, though on the sabbath day, and about the taking away of the life of an innocent person; which shows what scared consciences, and hard hearts they had, and how full of hypocrisy they were. who, though they differed from them both in religion and politics, yet might be thought very proper persons to advise with about this matter; and especially, as they might have a greater interest at court, than they had. Nor did they scruple to enter into such a consultation, though on the sabbath day, and about the taking away of the life of an innocent person; which shows what scared consciences, and hard hearts they had, and how full of hypocrisy they were. Matthew 12:15 mat 12:15 mat 12:15 mat 12:15But when Jesus knew it,.... Their consultation against him, as he did, not by any discovery made to him by men, but as the omniscient God; he withdrew himself from thence; from the synagogue and city, where he was, to the sea of Galilee, and his disciples with him, as Mark observes; not through fear, but because his time was not yet come, that he must suffer and die for his people; he had some other work to do first, and therefore rightly and wisely provides for his safety. And great multitudes followed him; from Galilee, Judea, Jerusalem, Idumea, and from beyond Jordan; and were joined by another multitude of people, who came from about Tyre and Sidon, as Mark relates: so that his departure was not so very private; nor was he forsaken by the common people, though the Pharisees were so offended with him. And he healed them all; that stood in need of healing, as many as had plagues and unclean spirits; practising agreeably to his doctrine, that it was lawful to do good on the sabbath day, and to heal the bodies as well as the souls of men.

Verse 14

And charged them that they should not make him known. This charge was given, either to the multitude that followed him, and were healed by him, that when they returned to the respective places from whence they came, they would not make it known to his enemies where he was, and what he had done to them; being neither desirous of popular applause and glory, nor willing to provoke them more, nor to fall into their hands as yet; or else, as Mark seems to intimate, to the unclean spirits, that they would not declare who he was, the Son of God, they confessed him to be: and very likely it was given to both, and that they should neither tell where he was, nor who he was; and this charge was a very severe one; for the word signifies a charge with threatenings, should they not observe his orders. And charged them that they should not make him known. This charge was given, either to the multitude that followed him, and were healed by him, that when they returned to the respective places from whence they came, they would not make it known to his enemies where he was, and what he had done to them; being neither desirous of popular applause and glory, nor willing to provoke them more, nor to fall into their hands as yet; or else, as Mark seems to intimate, to the unclean spirits, that they would not declare who he was, the Son of God, they confessed him to be: and very likely it was given to both, and that they should neither tell where he was, nor who he was; and this charge was a very severe one; for the word signifies a charge with threatenings, should they not observe his orders. Matthew 12:17 mat 12:17 mat 12:17 mat 12:17That it might be fulfilled which was spoken by Esaias the prophet, saying. Isa 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.

Verse 15

Behold, my servant whom I have chosen,.... These are the words of God the Father, speaking to the church, concerning Christ, as mediator; who, as such, is God's servant, employed by him, and obedient to him, in the work of man's salvation; and is a righteous, faithful, prudent, and diligent one; whom he, from all eternity, had chosen to this service, and in the fulness of time sent him to do it, and supported and upheld him in it; for it is whom I uphold, in the Hebrew text. My beloved, in whom my soul is well pleased; who always was the object of his love, not only as his own and only begotten Son, but as in his office capacity, as mediator; in regard to which he was his elect, as it is in Isaiah; and, as such, he was always delighted in his person, well pleased with his office, and the discharge of it, and which he declared more than once by a voice from heaven, as at his baptism, and at his transfiguration on the mount: I will put my Spirit upon him; as he did without measure, whereby he was abundantly qualified for his whole work, and particularly for preaching the Gospel, being richly anointed with gifts and graces, above his fellows; of which the descent of the Holy Spirit upon him, as a dove at his baptism, which immediately preceded his public ministry, was a symbol. And he shall show judgment unto the Gentiles; meaning, not the general judgment, at the last day, which is committed to him; nor the laws of Justice and equity; but the Gospel, which is the produce of the God of judgment; best informs the judgment of men about the business of salvation; gives an account of the righteous procedure of God in justifying sinners, by the righteousness of his Son; and teaches men to live soberly, righteously, and godly: this Christ brought forth, and showed, at this time, to the Heathens, the Idumeans, Tyrians, and Sidonians; who flocked unto him; whereby this part of the prophecy had its fulfilment: in the Hebrew it is, "he shall bring forth"; that is, out of his heart and mouth, and is the same as "show" here. Behold, my servant whom I have chosen,.... These are the words of God the Father, speaking to the church, concerning Christ, as mediator; who, as such, is God's servant, employed by him, and obedient to him, in the work of man's salvation; and is a righteous, faithful, prudent, and diligent one; whom he, from all eternity, had chosen to this service, and in the fulness of time sent him to do it, and supported and upheld him in it; for it is whom I uphold, in the Hebrew text. My beloved, in whom my soul is well pleased; who always was the object of his love, not only as his own and only begotten Son, but as in his office capacity, as mediator; in regard to which he was his elect, as it is in Isaiah; and, as such, he was always delighted in his person, well pleased with his office, and the discharge of it, and which he declared more than once by a voice from heaven, as at his baptism, and at his transfiguration on the mount: I will put my Spirit upon him; as he did without measure, whereby he was abundantly qualified for his whole work, and particularly for preaching the Gospel, being richly anointed with gifts and graces, above his fellows; of which the descent of the Holy Spirit upon him, as a dove at his baptism, which immediately preceded his public ministry, was a symbol. And he shall show judgment unto the Gentiles; meaning, not the general judgment, at the last day, which is committed to him; nor the laws of Justice and equity; but the Gospel, which is the produce of the God of judgment; best informs the judgment of men about the business of salvation; gives an account of the righteous procedure of God in justifying sinners, by the righteousness of his Son; and teaches men to live soberly, righteously, and godly: this Christ brought forth, and showed, at this time, to the Heathens, the Idumeans, Tyrians, and Sidonians; who flocked unto him; whereby this part of the prophecy had its fulfilment: in the Hebrew it is, "he shall bring forth"; that is, out of his heart and mouth, and is the same as "show" here. Matthew 12:19 mat 12:19 mat 12:19 mat 12:19He shall not strive,.... Or contend in a wrangling way, as the disputers of this world do about words to no profit, and for the sake of victory only, and popular applause, but shall choose rather to withdraw, than to carry on a controversy to a great length, to little purpose; or, as men litigate a point in a court of judicature, where one is plaintiff, and the other defendant. In the Hebrew text it is, "he shall not cry"; he shall not act the part of a plaintiff; he shall not complain, or bring in any charge, or accusation against any, but choose rather to suffer wrong, than to contend: thus signifies such a cry, as is a complaint of injustice, Isa 5:7 and a plaintiff, one that brings an action against another (l): but Christ did not so, he would not accuse to the Father, nor complain against his most implacable enemies, but left that to Moses, in whom they trusted; "nor cry", or, as in the Hebrew text, lift up; that is, his voice, in a clamorous way, using reviling and opprobrious language, or menaces and threatenings; but, on the contrary, he silently put up all abuses, and patiently bore every affront, and behaved peaceably, quietly, committing himself and cause to a righteous God. Neither shall any man hear his voice in the streets; or, as in the Hebrew text, "nor cause his voice to be heard in the street": the sense is the same, and the meaning is, that he sought not worldly honour, popular applause, and to be seen of men; he did nothing in an ostentatious way, said nothing in his own commendation, was never heard to praise himself, and chose that others should be silent concerning him: for this does not so much regard the lowness of his voice, as if that was not so sonorous as to be heard without doors, when he preached within, as his modest mein and suitable deportment; nor the places where he usually ministered, which was sometimes in the street, as well as in an house, or on a mountain, or by the sea side, or in the temple, and the synagogues. The Ethiopic version here is very wrong, "no man shall hear his voice in the synagogues"; for his voice was often heard there. (l) Vid. Cocc. Heb. Lex. in rad.

Verse 16

A bruised reed shall he not break,.... Various are the thoughts of interpreters, about what is meant by this, and by the smoking flax shall he not quench. Some think the Scribes and Pharisees are designed, whose power Christ could easily crush, and their wrath and fury restrain, but would not, till the time of his vengeance was come. Others that the publicans and sinners are intended, of whose conversion and salvation there were more hope than of the Scribes and Pharisees; and which Christ greatly sought after, and therefore cherished and encouraged them in his ministry and conversation. Some are of opinion, that such who have fallen into sin, and are under great decays of grace, are meant, whom Christ has compassion on, succours, and restores: but rather young converts, such as are under first awakenings, are here pointed at; who, like to a "bruised reed", or "broken" one, one that is in some measure broke, near being broken to pieces, are wounded in their spirits, have their hearts broken and contrite, under a sense of their sinfulness, vileness, weakness, and unworthiness; whom Christ is so far from breaking and destroying, that he binds up their broken hearts, heals their wounds, and restores comforts to them: and who are like to "smoking flax", or, as the Syriac reads it, , "a smoking lamp"; to which the Arabic and Persic versions agree; meaning the wick of the lamp, which being just lighted, seems ready to go out, having scarce any light, only a little fire in it, which makes it smoke: so these have but little light of knowledge, faith, and comfort, and a great deal of darkness and infirmity; only there is some warmth in their affections, which go upwards "like pillars of smoke, perfumed with frankincense"; and such Christ is so far from neglecting, and putting out, that he blows up the sparks of grace into a flame, and never utterly leaves the work, till he sends forth judgment into victory; that is, till he sends forth the Gospel into their hearts, accompanied with his mighty power, in the light and comfort of it; which informs their judgments, enlightens their understandings, bows their wills, raises their affections, sanctifies their souls, works effectually in them, under the influence of his Spirit and grace, to the carrying on of the work of grace in them to the end; and making them victorious over all their enemies, and more than conquerors, through him that has loved them. The Targum of Jonathan paraphrases the words thus; "the meek, who are as a bruised reed, he will not break; and the poor, who are as an obscure lamp, he will not quench.''

Verse 17

And in his name shall the Gentiles trust. The former part of the text is omitted, "he shall not fail, nor be discouraged, till he have set judgment in the earth"; but is inserted in Munster's Hebrew Gospel; and which some understand of the bruised reed, and smoking flax, and others of Christ; the latter sense is to be preferred. The passage, here cited, is somewhat different in Isaiah: for there it is, "and the isles shall wait for his law"; but the difference, at least, in sense, is not so great as it may appear at first sight: for, as Grotius observes, does not always signify "islands", but nations, and countries, that are upon the continent, Gen 10:5 and so might be rightly rendered here, the Gentiles, or "nations"; and by "the name" of Christ is meant his Gospel: see Act 9:15 which Isaiah calls his "law": that is, his doctrine, the doctrine of righteousness, life, and salvation by him, which is the ground and foundation of hope, and trust in him; and they that wait for it, may be truly said to hope, or trust in it. This began to have its accomplishment in the Idumeans, Tyrians, and Sidonians, now attending on the ministry of Christ; and has had a greater accomplishment since: the Gospel having been preached in the Gentile world, both upon the main land, and in the isles afar off; whereby multitudes have been brought to hope, and believe in Christ, as their Saviour and Redeemer. which Isaiah calls his "law": that is, his doctrine, the doctrine of righteousness, life, and salvation by him, which is the ground and foundation of hope, and trust in him; and they that wait for it, may be truly said to hope, or trust in it. This began to have its accomplishment in the Idumeans, Tyrians, and Sidonians, now attending on the ministry of Christ; and has had a greater accomplishment since: the Gospel having been preached in the Gentile world, both upon the main land, and in the isles afar off; whereby multitudes have been brought to hope, and believe in Christ, as their Saviour and Redeemer. Matthew 12:22 mat 12:22 mat 12:22 mat 12:22Then was brought unto him one possessed with a devil,.... About this time, or some little time after, when he was returned from the sea of Galilee, and was come into a certain house; see Mar 3:19 some persons brought him a demoniac, in compassion to the possessed man, and being persuaded of the power of Christ to heal him by the late cures he had performed. A like instance we have in Mat 9:32, which had a like effect upon the people, and cavilled at by the Pharisees in much the same way; and which cavils were answered in much the same words; and yet the case is not the same; for that man was only dumb, but this both blind and dumb; not by birth, or through the defect of nature, or by any natural distemper that had attended him, but through the malice of Satan, by divine permission; his blindness, and dumbness, were the effects of his being possessed with a devil, who had deprived him of his sight, and speech. The word rendered "dumb", signifies both deaf and dumb, and answers to the Hebrew word which sometimes (m) is used of a deaf man only, who can speak, but not hear; and often of one that can neither speak, nor hear; which is the case of such as are born deaf: it seems as if this man could hear, though he could not speak; since no mention is made of his want of hearing, or of Christ's restoring it to him; for it follows, and he healed him, insomuch that the blind and dumb, both spake and saw. This he did, not by making use of medicines, but by a word speaking, dispossessing Satan; so that the cause of blindness and dumbness being removed, the effects ceased, and the man was restored to his sight, and speech, as before. He had his sight to behold his Saviour, and a tongue to praise his name: so when men are turned from Satan unto God, and are delivered from his thraldom and bondage, they are brought into marvellous light, and put into a capacity of showing forth the praises of God. (m) Maimon. & Bartenora in Misn. Trumot, c. 1. sect. 2.

Verse 18

And all the people were amazed,.... At the cure; it was such an instance of divine power, and so glaring a proof, that the person who wrought it was more than a man, and must be the Messiah. This is to be understood of the greater part of the people, not of every individual, and of the common people only; for it had a different effect upon the Pharisees, as hereafter appears; but in these it not only produced admiration, but conviction, faith, and confession: and said, is not this the son of David? or the Messiah; for , "the son of David", is a character of the Messiah, well known among the Jews; See Gill on Mat 1:1 because he was promised to David, was to be raised up of his seed, and to spring from his loins. This question they put, not as doubting of it, but as inclining, at least, to believe it, if not as expressing their certainty of it: and is, as if they had said, who can this person be but the true Messiah, that has wrought such a miracle as this? for from his miracles they rightly concluded who he was; though the Jews since, in order to deprive Jesus of this true characteristic of the Messiah, deny that miracles are to be performed by him (n). (n) Maimon. Hilch. Melacim, c. 11. sect. 3.

Verse 19

But when the Pharisees heard it,.... Very probably not the same that went out, and held a council against Christ to destroy him, Mat 12:14 but others that were come from Judea and Jerusalem, and were with him in the house, and saw the miracle: these, when they heard what the people said, and how ready they were to believe, and own Jesus to be the Messiah, in order to prevent it, being filled with envy and malice, they said, this fellow doth not cast out devils but by Beelzebub, the prince of devils. They could not deny the miracle, or that it was one; but to deprive him of the glory of it, and even reproach him for it, and to bring him into contempt with the people, they not only speak of him in a scornful manner, "this" sorry man, "this" vile fellow; but ascribe the miracle he wrought to familiarity with the devil, to diabolical influence and skill in magic art: they pretended he was in confederacy with Satan, and was carrying on his interest: and therefore, that he might gain credit and reputation, the prince of devils suffered the inferior ones to remove at his word: and of these their ancestors, the Jews have learnt to fix this vile imputation, and blasphemous piece of slander upon Christ; who, they say (o), brought enchantments, or witchcrafts, out of Egypt, in the cuttings of his flesh, whereby he performed the things he did. Concerning Beelzebub; see Gill on Mat 10:25 here called "the prince of devils"; it being a prevailing notion among the Jews, that there is one devil who is the head of all the rest, and who is by them sometimes called Asmodeus: they say (p), when Solomon sinned against the Lord, he sent to him , "Asmodeus the king of the devils", and drove him from his throne, and so elsewhere (q): and sometimes Samael, who is styled (r) Samael the prince, , "the king of devils"; and the angel Samael, the wicked, , "the head of all the Satans", or devils (s): and we often read (t) of , "the prince of hell"; by whom the same is meant, as here, by Beelzebub; for if anyone devil is more wicked, odious, and execrable than the rest, the chief of them may be thought to be so; for which reason he is here mentioned. (o) T. Hieros. Sabbat, fol. 13. 4. T. Bab. Sabbat, fol. 104. 2. (p) Targum in Eccl. i. 12. (q) T. Bab. Pesach, fol. 110. 1. Gittin, fol. 68. 1. & Raziel, fol. 41. 2. (r) Zohar in Deut. fol. 120. 3. (s) Debarim Rabba, fol. 245. 3. (t) T. Bab. Sanhedrim, fol. 52. 1. Imre Binah in Zohar in Gen. fol. 22. 3.

Verse 20

And Jesus knew their thoughts,.... He not only heard their blasphemous words, but was privy to their secret thoughts; he knew their vile malicious intentions and designs, with what view they expressed themselves in this manner, on purpose to reproach him, and set the people against him, contrary to the inward light of their minds, and dictates of their consciences; who must, and did know the contrary of what they said: and regarding the inward frame of their minds, as well as their words, and which is a proof of his omniscience, and so of his deity, and consequently of his Messiahship, said unto them the following parables, as Mark calls them, Mar 3:23 or proverbial expressions: every kingdom divided against itself is brought to desolation; a government, in which there is a disagreement between the chiefs of it, and the body of the people, or where one part is opposed to the other, or in which a civil and intestine war is begun and prosecuted, cannot continue in any comfortable situation, and flourishing state, but must come to nothing: this is a maxim that has been so often fatally verified, that no one will doubt the truth of it; and the same holds true of lesser communities, of cities, and families: and every city, or house, divided against itself, shall not stand. If citizens fall out with their magistrates, or one with another, and turn out, and disfranchise each other; and if the heads of families, and the respective branches thereof, quarrel with, and divide from one another, a dissolution of the whole must ensue; and the same may be said of the kingdom and government of Satan. These, it is very likely, were common sayings among the Jews, and they might be very easily understood by them; and are very appropriately produced by Christ to illustrate the present case, and confute the vile and blasphemous suggestions of the Pharisees: a proverbial expression, much like to these, is to be read in the writings of the Jews, , "every house, in which there is a division, at the end shall come to desolation" (u). (u) Derech Eretz, c. 5.

Verse 21

And if Satan cast out Satan,.... That is, if Satan, the same with Beelzebub, casts out the rest of the Satans, or other devils, of which he is the prince and head, he is divided against himself; he acts contrary to his own interest, which is to keep possession of the bodies and souls of men; and consequently it must, in course, be subversive of his power and dominion: how shall then his kingdom stand? he will never be able to maintain his authority, and keep up the show of a government, as he does: for these words suggest, that there is a form of government among the devils, who are united in one body, under one head; and whose unity and concord are their greatest strength, as in all other governments. Our Lord's argument, and which is his first, for others follow, is, that since Satan, who is so cunning and crafty, can never be thought to act such an opposite part to himself, subversive of his kingdom and government; and which would give so much credit to Christ, and serve so much to strengthen his interest, as to assist him in the casting out of devils; the weakness, and maliciousness of such a suggestion, must be clear and evident to all.

Verse 22

And if I by Beelzebub cast out devils,.... As the Pharisees asserted, and would have the people believe; for this is not allowed, only for argument sake supposed: by whom do your children cast them out? meaning not the apostles and disciples of Christ, the children of the Jews, to whom Christ gave power of casting out devils, and who had exercised it in his name; and therefore argues, if they in his name cast out devils, why could he not do it himself, without the help of Satan? wherefore these would be judges against them: but, no doubt, the Pharisees had no better opinion of the disciples, and of their ejection of devils, than of Christ; wherefore, it is not likely, that our Lord should argue with them from hence: but rather, he means, some among themselves, who pretended to have a power of exorcising and ejecting of devils, either in the name of Jesus, as some of them did, Mar 9:38 or in the name of their kings, righteous men, prophets and patriarchs, as Abraham, Isaac, and Jacob (w); and which practice, perhaps, they took up and made pretensions to, in imitation of Christ and his apostles; so as Christ healed men possessed of devils, they also affected to do the same. A story is reported (x), "concerning Ben Talmion, that a miracle was wrought by R. Eleazar bar Jose, who healed a king's daughter at Rome, in whose body the devil entered, whose name was Ben Talmion; and they brought him (the Jew) to the king's treasury, to take what he would, but he would take nothing from thence, but letters, in which were written the decrees they had decreed against Israel; and when he found them, he tore them to pieces, and there he saw the vessels of the house of the sanctuary, in the treasury.'' Now since the Jews pretended to do these things, Christ asks them, by whom they cast out devils? Whether by the Spirit of God, or by Beelzebub? They would doubtless say by the former, and not the latter, which would show their great partiality; for admitting that the like actions were done by them, as by him, why not by the same power? Why should their ejection of devils be ascribed to God, and his to Beelzebub? Therefore they shall be your judges; who will rise up against you, and condemn you one day, for this unequal judgment you now pass; and which was just the reverse of the true state of the case: for he cast out devils by the Spirit of God, which they imputed to the assistance of Beelzebub; their children cast out devils, or pretended to do so, and it was by the help of Satan; and yet they ascribed it to a divine power, even though they made use of the name of Satan, under that of Beelzebub, or Asmodeus, their exorcising, of which take the following form (y). "By the authority of the glorious and fearful name, I adjure thee Asmodeus, "king of the devils", and all thy company, &c. that ye hurt not, nor put in fear, nor trouble such an one, the son of such an one, but that ye help him, and sustain him (or deliver him) out of every distress and anguish, and from every evil thing, and from all diseases, that enter into the two hundred and forty eight members, &c.'' (w) Justin Martyr, adv. Tryphon. p. 311. (x) In Gloss. in T. Bab. Yoma, fol. 57. 1. Meilah, fol. 17. 2. (y) Raziel, fol. 41. 2.

Verse 23

But if I cast out devils by the Spirit of God,.... As it was certain he did, from the nature, use, and design of such miracles; and it could not be reasonably thought, that Satan would assist in what was so very opposite to his kingdom and interest, and was so serviceable to the cause and glory of Christ. All the three persons had an hand in the miracles of the Messiah; they were done by Christ, in his Father's name, and by the power of the Spirit of God; from which the following inference may be justly deduced, then the kingdom of God is come unto you: meaning, either the Messiah himself; or rather, his kingdom, the Gospel dispensation, which both Christ and John had declared to be at hand; of which the performing of miracles, particularly the casting out of devils, whereby the kingdom of Satan was so much weakened, was a clear proof.

Verse 24

Or else, how can anyone enter into a strong man's house,.... This is another argument of Christ's proving that his casting out of devils could not be by Satan, but by the Spirit of God; for if he did not act by any superior power to Satan's, and such by which he was able to master, overcome, and bind him, he could never spoil his goods, as he did; or dispossess devils out of the bodies or souls of men: just as if a man should enter into another man's house, who is strong and robust, with a design to spoil his goods, who would never make use of the man himself to do it, and can never be thought to effect it, unless he has a power superior to his, and uses it; except he first bind the strong man, and then he will spoil his house: by the "strong man", is meant the devil, see Isa 49:24 who is powerful and mighty, as appears from his nature, being an angel, though a fallen one, excelling in strength human creatures; from his names, such as the roaring lion, the great red dragon, leviathan, &c. from the extent of his dominion, here called "his house"; which reaches to the whole posse of devils, and world of men; whence he is called the prince of the power of the air, and the prince of this world, and the god of it; and from his works and actions, in and over the bodies and estates of men, by divine permission; which might be exemplified in the case of Job, and the demoniacs in the time of Christ; and in and over the souls of men, not only over wicked men, but men under a show of religion, as antichrist and his followers; yea, saints themselves, and even over Adam in a state of innocence; but Christ is stronger than he, and attacked him, and dispossessed him of the bodies of men; and restraining him from doing them any hurt, enters into the souls of men, dethrone him, and leads him captive, who led others; and keeps him from doing them any damage; as he will in the latter day "bind" him and shut him up in prison a thousand years; and also "spoils his goods", or "vessels", and "his house"; the palace of Satan, by taking bodies and souls out of his possession; by awakening the conscience, enlightening the mind, working upon the affections, subduing the will, and implanting principles of grace and holiness in the heart; and so making it a fit habitation for God, which spoils it for the devil: in all which, Satan can never be thought to have any hand; and therefore the suggestion that Christ casts out devils by his assistance, even out of the bodies of men, has no show of reason in it.

Verse 25

He that is not with me, is against me,.... These words chiefly refer to Satan, and are a further proof, that Christ did not cast out devils by him; since they two are as much opposites, as can possibly be; Satan is not on the side of Christ, but an adversary to him; there is an original, and implacable enmity, between the serpent and the seed of the woman; there is an open war between them, and therefore one cannot be thought to lend assistance to the other. They were concerned in different things, had different views and interests, and so took different methods; and he that gathereth not with me, scattereth: Christ is the good shepherd, that gathers his sheep to himself, and into his fold, by the external ministry of the word, and internal efficacy of his grace; Satan is the wolf, that catches and scatters the sheep, and seeks to kill and destroy them: and since there is such an open war proclaimed and carried on between Christ and the devil, none ought to be neutral; whoever is not on the side of Christ, is reckoned as an enemy; and whoever is not concerned by prayer or preaching, or other means to gather souls to his word and ordinances, and to his church, and to himself, is deemed by him a scatterer of them.

Verse 26

Wherefore I say unto you,.... This shows, that what follows is occasioned by what the Pharisees had said, concerning the miracles of Christ; imputing them to diabolical influence and assistance, when they were done by the Spirit of God, of which they themselves were conscious; all manner of sin and blasphemy shall be forgiven unto men: not unto all men, for there are some, who, as they are never truly convinced of sin, and brought to repentance for it, so they never have the remission of it; but to such to whom God of his free grace has promised, and for whom he has provided this blessing, in the covenant of his grace; for whom the blood of Christ was shed, for the remission of their sins; and who, by the Spirit of God, are made sensible of them, and have repentance unto life given them, and faith in Christ, by which they receive the forgiveness of them: the sense is, that all kind of sin, whether committed more immediately against God, or man, the first or second table of the law, or against any of the divine precepts; be they sins small or great, secret or open, sins of heart, lip, or life, or attended with whatsoever aggravating circumstances; and all kind of blasphemy, or evil speaking of men, or of angels, or of the name of God, but what is hereafter excepted, there is forgiveness of in the grace of God, through the blood of Christ, even for all sorts of men and sinners whatever. The Jews have a saying (z), that God pardons all sins, , "except lasciviousness".'' But this is not excepted by Christ, only what follows, but the blasphemy against the Holy Ghost, shall not be forgiven unto men: by which is meant, not every ignorant denial of, and opposition to his deity and personality; nor all resistance of him in the external ministry of the word; nor every sin that is knowingly and wilfully committed; but it is a despiteful usage of the Spirit of grace, an opposing, contradicting, and denying the operations wrought, or doctrines revealed by him, against a man's own light and conscience, out of wilful and obstinate malice, on purpose to lessen the glory of God, and gratify his own lusts: such was the sin of the Scribes and Pharisees; who, though they knew the miracles of Christ were wrought by the Spirit of God, yet maliciously and obstinately imputed them to the devil, with a view to obscure the glory of Christ, and indulge their own wicked passions and resentments against him; which sin was unpardonable at that present time, as well as under that dispensation then to come, when the Spirit of God was poured down in a more plenteous manner. (z) Tanchuma apud Buxtorf. Heb. Florileg. p. 126.

Verse 27

And whosoever speaketh a word against the son of man,.... By whom is meant, not any man, as Grotius thought, but the Lord Jesus Christ, so often called "the son of man", on account of his human nature, in which he appeared in great meanness and obscurity. Now many might, through ignorance of him, thinking him to be a mere man, and taking up with common fame, speak evil of him, deny him to be the Messiah, reproach him for the meanness of his parentage and education, and for the freedom of his conversation with publicans and sinners; and do many things contrary to his name, as Saul, whilst a Pharisee did, and thought he ought to do; and yet be afterwards convinced of their mistakes, and be brought to a sense and acknowledgment of them, and obtain pardoning grace and mercy, as Saul did, though a blasphemer; and who is an instance of what is here promised, it shall be forgiven him through the grace of God, the blood and mediation of Christ, under the application of the blessed Spirit. But whosoever speaketh against the Holy Ghost, in the sense before declared, it shall not be forgiven him: not because the Holy Ghost is greater than Christ; or for want of efficacy in the blood of Christ; or because God cannot pardon it; but because such persons wilfully, maliciously, and obstinately oppose the Spirit of God, without whom there can be no application of pardon made; and remain in hardness of heart, are given up to a reprobate mind, and die in impenitence and unbelief, and so there is no forgiveness for them, neither in this world, nor in the world to come; that is; they shall never be forgiven, see Mar 3:29. The distinction here used, does not refer to a common one among the Jews, of the Jewish state and the times of the Messiah; but to the present state of life, and that which will be after, or upon death: and it does not suppose there may be forgiveness of other sins, though not of this, in the other world; but strikes at a notion the Jews had, that there are some sins, which repentance and the day of atonement expiate in this life; but there are others, which repentance and the day of atonement do not expiate; and these a man's death expiates, or makes atonement for (a). The form of confession used by sick persons is the following (b); "I confess before thee, O Lord our God, and the God of our fathers, that my cure is in thy hands, and my death is in thy hands; if it be thy good pleasure, heal me with a perfect healing: but if I die, , "let my death be for the pardon", forgiveness, and atonement of all the sins, iniquities, and transgressions, which I have sinned, acted perversely in, and transgressed before thee; and give me my portion in paradise, and justify me "in the world to come", which is hidden for the righteous.'' But the sin against the Holy Ghost is such, as is not forgiven, neither before, nor at, nor after death, nor by it: all sins that are forgiven, are forgiven in this world, and that perfectly and at once; and all that are forgiven in this world, there will be a manifestation and declaration of the pardon of them in another; but such sins as are not forgiven here, there will be no declaration of the pardon of them hereafter. In short, the sense is, that the sin against the Holy Ghost never has forgiveness; it is not pardoned now, and consequently there will be no declaration of the pardon of it hereafter. The Jews use the phrase in the same sense (c); a certain sick man said to his son, "give me water, and such certain food; but if not, I will not "forgive thee, neither in this world, nor in the world to come".'' That is, I will never forgive thee. (a) T. Bab. Yoma, fol. 86. 1. (b) Seder Tephillot, fol. 333. 2. Ed. Basil. Vid. T. Bab. Beracot, fol. 60. 1. (c) Sepher Chasidim: num. 234.

Verse 28

Either make the tree good, and his fruit good,.... That is, either assert them both good, or else make the tree corrupt, and his fruit corrupt: say they are both evil, for the contrary cannot be affirmed with any consistency and propriety: the matter is easy to be determined, for the tree is known by his fruit; fruit will discover what a tree is, and accordingly judgment may be made. No man will say a tree is good, and its fruit corrupt; or say, that a tree is corrupt, and its fruit good: these are glaring contradictions, and can never be reconciled. The case Christ here puts, is a very easy and familiar one, and is obvious to common sense: the application of it may be made, either to the foregoing instance of Christ's casting out devils, which the Jews ascribed to the help of Satan; and then the sense is, either say I am a good man, and do good works, or that I am an evil man, and do evil works: to say that I do good works, as the casting out of devils must be allowed to be, and yet am an evil man, and do this under satanical influence, is as great an inconsistency, as to say that a corrupt tree brings forth good fruit; either therefore condemn these miracles as evil actions, done by confederacy with Satan; or if you will allow them to be good ones, as you do, ascribe them to the Spirit of God; for these things may as easily be determined, as the cause by its effect, or as a tree is known by its fruit: or else this may be applied unto the Pharisees, who, though wicked men, pretended to do good works; and though they set up for men of religion and holiness, yet did evil things, as their words and actions testified; particularly the blasphemy just now uttered by them, charging the miracles of Christ as done by the assistance of the devil, which discovered the malignity and rottenness of their hearts: and the meaning of Christ is, that they would either both say, and do, that which is right and good; or relinquish their pretensions to the character of good and religious men: nothing can be concluded from hence in favour of free will, or a power in the creature to make himself good; for the word "make", here signifies to "say, affirm, assert", and the like; see Joh 5:18. Though it may be fairly inferred from hence, that a man must first be a good man, ever he can perform good works, truly and properly so called; and that these are fruits and evidences of the inward real goodness of a man; which must be understood not of a few single actions, but of the common, constant series and course of life.

Verse 29

O generation of vipers,.... Though they boasted of their being the seed of Abraham, yet their immediate ancestors were no other than vipers, deceitful, hurtful, poisonous creatures; and they were exactly like them: for though they made a fair show in the flesh, and outwardly appeared righteous, yet were inwardly full of the poison of wickedness, envy and malice; and which their pestilential breath, their blasphemy against the Spirit, fully discovered; and gave just cause and reason for so severe a reproof, and such resentment, as here made by Christ. How can ye, being evil, speak good things? This is not to be expected, nor is it commonly and constantly done; an evil man may sometimes speak good things, or which seem to be so; but these are not his common talk; as he is, so, for the most part, is his language; his speech betrays him: and since these men were by nature evil, were destitute of the Spirit and grace of God, had no good thing in them, how should any good thing come out of them? And since they were so full of wickedness, spite and malice, it is no wonder that they belched out such blasphemous expressions concerning the miracles of Christ; for out of the abundance of the heart the mouth speaketh: a phrase much like this is used by the Septuagint, in Ecc 2:15. "I spoke abundance", or "much in my heart"; "for the fool out of his abundance speaketh": as there is abundance of folly in him, there is much delivered out by him; and where there is abundance of wickedness in the heart, if the grace of God is wanting to restrain it, much of it will come out by the lips; as is a man's heart, ordinarily is his language.

Verse 30

A good man, out of the good treasure of the heart,.... "A good man", is a regenerated man, one that is renewed by the Spirit of God, a believer in Christ, a sincere lover of him, and one that follows him, wheresoever he goes, and who has the grace of God implanted in him: for "the good treasure the heart", is not what he is naturally possessed of, but what is put into him: and is no other than the superabundant grace of God, or that grace for grace, which he has received out of Christ's fulness, and the rich experience of it he is blessed with: and may well be called a "treasure"; for as a treasure is a collection of riches, so this consists of various graces, each of which is more precious than gold, silver, and precious stones; a "good" one, both from the quality and quantity of it; and "of the heart", though this is left out in many copies, from the seat and subject of it; and out of this the gracious man bringeth forth good things; tells his experience, speaks of what God has done for his soul; says many things to the glory of the grace of God; of the person, offices, blood, righteousness, and fulness of Christ; and of the operations and influences of the blessed Spirit; and which are pleasant, profitable, useful, and edifying to the saints: and an evil man, out of the evil treasure bringeth forth evil things. The "evil man", is a man as he was born; who is wholly flesh, carnal, and in a state of nature; destitute of the Spirit, and having no principle of grace in him: "the evil treasure", is the corruption of his nature, the desperate wickedness of his heart; and those swarms of lusts, and all manner of sin that dwell there; from whence are continually proceeding evil and corrupt communications, which not only defile himself, but others; and among the rest, not only vain words and unprofitable talk, but blasphemies against God, Christ, and the blessed Spirit; all which men will be accountable for another day.

Verse 31

But I say unto you,.... This form of speaking is used, the more strongly to asseverate the truth of what is after said; and the rather, because men are apt to indulge a liberty with their tongues; fancying no great crime is committed, when only words are spoken, and no facts done; that every idle word that a man shall speak, they shall give account thereof in the day of judgment. By an "idle word" is meant, what the Jews call, , "light conversation", and , "vain discourse", as the Hebrew Gospel of Munster reads it here; frothy language, unprofitable talk, which, though it does not directly hurt God or man, yet is of no use to speaker or hearer; and yet even this, in the last general and awful judgment, if not forgiven, and repented of, must be accounted for; and much more such horrid blasphemies the Pharisees had vented against Christ, and the Spirit of Christ. The Jews (d) have a saying pretty much like this, "That even , "for any light conversation", which passes between a man and his wife, he shall "be brought to judgment".'' (d) R. Jonah apud L. Capell. in loc.

Verse 32

For by thy words thou shalt be justified,.... Theophylact seems to take these words to be a passage of Scripture cited by Christ, in proof of what he had said, but does not point to any; nor is any such Scripture to be found. They are rather proverbial expressions, in common use among the Jews; or refer to the usual methods of proceeding in courts of judicature, upon the acknowledgments and confessions of persons. "Says Resh Lakish (e), such an one and such an one, they justify; and such an one and such an one, they condemn. R. Eliezer replies, , "by their words such an one and such an one are justified".'' The gloss upon it is, "upon hearing the difference there is between them, and between their words, they are justified.'' Our Lord's meaning is, that not only works and actions, but words of all sorts, will come into account in the day of judgment, and will be evidences for, or against a man, to acquit or condemn him: and by thy words thou shalt be condemned: according to these, the sentence of justification, or of condemnation, will be pronounced; as these will appear to be evidences for, or against a man's being in a state of grace and righteousness: thus for instance, a man that has spoken for Christ, and has freely confessed that all his hope of justification before God, and acceptance with him, is solely upon the account of the righteousness of Christ imputed; such a man will be declared a justified man according to the tenor of his own words: on the other hand, a man that has spoken hard speeches against Christ, and his righteousness; declaring he has no dependence on it, expects no justification by it; he will be convinced of these ungodly sayings, and out of his own mouth will be condemned. Some have thought, that Christ here strikes at a notion which obtained among the Jews, that little or no account would be taken of a man's words in the day of judgment; provided his life and actions were good, and regular; but whatever were the sentiments of the Pharisees, or of any of Christ's present hearers, it is certain, that it is the opinion of Jewish writers, that words, as well as actions, will be accounted for hereafter: they say (f), "When a man dies, he lifts up his eyes and sees two come to him, and write before him all that he has done in this world, , "and all that has proceeded out of his mouth", , "and he gives an account for all"; and a little after, , "all the words" of a man in this world, are prepared before him, and not one of them lost; and in the hour he goes to his grave, they are all set before him.'' (e) T. Bab. Sanhedrim, fol. 30. 1. (f) Zohar in Num. fol. 53. 2.

Verse 33

Then certain of the Scribes and Pharisees answered,.... Not the same that charged him with casting out devils, by the prince of devils; but others, that were present, as appears from Luk 11:16 and who do not take upon them to make a proper reply to what he had said, or return an answer to that, but address him on another account; being willing to divert the discourse, and try what they could do with him in another, and more gentle and crafty way; saying, master, not fellow, magician, Samaritan, thou that hast a devil, and casts out devils by Beelzebub, and art a devil, and Beelzebub himself; but doctor, teacher, allowing him, at least, in a flattering way, that he was an instructor of mankind, though they would not own him to be a prophet, unless he would give such signs, as would make it appear he was one; hence they say, we would see a sign from thee: that is, a sign from heaven, as they desired at another time, Mat 16:1 and, as Luke says, they did now, Luk 11:16 they had seen a sign from him on earth, in the cure of the man that had a withered hand; and another, in dispossessing the devil out of the man, that was blind and dumb; but these they looked upon rather as signs from hell, and done by confederacy with the devil; and therefore desire, or rather, in an imperious way, demand one from heaven, where they thought Satan had not such power, as on earth; and where there could not be such collusion and deception, as they wickedly imagined were in this last action: they seem to require some such things to be done, as were on Mount Sinai, at the giving of the law, when there were thunders and lightnings, and a thick cloud, and the voice of a trumpet, and some visible appearances of the divine majesty; and intimate, that if something of this kind was done, if there was any visible and miraculous appearance in the heavens, produced by him, they should believe him to be the prophet that was spoken of, and the true Messiah; but if not, should give no credit to him: however, this is to be learned from hence, that the Jews, in Christ's time, expected signs and wonders to be wrought by the Messiah, in proof of his being so, though now they reject them as needless (g). (g) Maimon. Hilch. Melachim. c. 11. sect. 3.

Verse 34

But he answered and said unto them,.... Not to the Pharisees, who were unworthy of an answer from him; having, in such an imperious manner, and with a sole view to tempt him, and after such miracles were wrought by him, required of him a sign from heaven; but to the multitude, the throng of people gathered thick together on this occasion, see Mat 12:45 he turns himself from the Scribes and Pharisees, to the common people, and says to them concerning the former, an evil and adulterous generation; not only in a spiritual sense, being degenerated from the faith, religion, and piety of their ancestors; but literally, which appeared not only in their polygamy, and frequent divorces on trivial occasions, but by criminal conversation with other women; see Joh 8:9 and this, with the Jews themselves, is a character of the generation in which the Messiah comes: for they say (h), "that just when the Messiah comes, or in the age the son of David comes, "impudence shall be increased", corn and wine shall be dear, the government shall be heretics, , "and the synagogue shall become a brothel house".'' Their meaning is, that the chief magistrates should be Sadducees, and those that pretended to religion and holiness would be adulterers, which was now the case. Their writings (i) frequently speak of the increase and abounding of adulteries, under the second temple, and about this time; which obliged Jochanan ben Zaccai and the sanhedrim, to leave off the use of the bitter waters. Seeketh after a sign; this is perfectly Talmudic language, the language of the Jews (k). "The disciples of R. Jose ben Kismai, asked him, when the Son of David came? He replied, I am afraid, lest , "ye should seek of me a sign"; they say unto him, we will not "seek of thee a sign".'' This the Jews sought of Christ, time after time; not content with one, sought another, though such wonderful ones were wrought, which most fully demonstrated him to be the Messiah; and therefore he would not indulge this temper in them; but declared, that there shall no sign be given to it, but the sign of the prophet Jonas. Not that no miracles should afterwards be wrought amongst them; for, after this, many wondrous works were done by Christ; but no such signs should be given they desired, not one from heaven; but one particularly should be given them, out of the earth, and should be, not for their conviction, but condemnation; and would seem very much like that which was done to the prophet Jonas, or Jonah; for so is his name in the Hebrew language, the other being the Greek termination of it. (h) Misn. Sota c. 9. sect. 15. T. Bab. Sanhed. fol. 97. 1. (i) Misn. Sota, c. 9. sect. 9. & Maimon. Hilch. Sota, c. 3. sect. 19. (k) T. Bab. Sanhedrim, fol. 98. 1. so , "seeketh a sign", Shemot Rabba, Parash. 9. fol. 97. 2.

Verse 35

For as Jonas was three days and three nights in the whale's belly,.... Or "in the belly of a great fish", as is said, Jon 1:17 for that it was a whale, is not there said, nor is it certain it was; nor from the smallness of its swallow, is it thought probable it should; nor does the word here used, necessarily imply one, but some large fish; nor are there whales in the Phoenician Sea: it might be a kind of a sea dog, called Carcharias, and sometimes Lamia, or Lamina, from its vast swallow; in which whole men; even in coats of mail, have been found. However, be it what it will, Jonas was three days and three nights in the belly of it; which agrees with the account in the above mentioned place, and is the sign Christ speaks of in the foregoing verse; and a very great sign and miracle it was, that being swallowed down by such a fish, he should remain in the belly of it three days and three nights, as one dead; for, without a miracle, he could not have lived an hour; and on the third day, as one raised from the dead, be cast out of it upon the dry land; which was a very eminent type of the death, burial, and resurrection of Christ, as appears by what follows. The Jews reckon up several wonders or miracles in this case of Jonah's; as that a fish was prepared to swallow him up, and he not drowned in the sea; and that this was prepared for him from the creation of the world; that he should be three days and three nights in the fish's belly, and be alive; and that he should retain his senses and his understanding, so as to be able to pray: they represent him also as if he was in the state of the dead (l), and that the fish itself was dead, and was quickened again. According to Josephus, after he had been carried 250 miles in the Hellespont of the Euxine Sea, he was cast ashore (m). So shall the Son of man be three days and three nights in the heart of the earth. That Christ means himself by the "son of man", there is no reason to doubt; and his being laid in a tomb, dug out of a rock, is sufficient to answer this phrase, "the heart of the earth", in distinction from the surface of it; but some difficulty arises about the time of his continuing there, and the prediction here made agreeable to the type: for it was on the sixth day of the week, we commonly call "Friday", towards the close, on the day of the preparation for the sabbath, and when the sabbath drew on, that the body of Christ was laid in the sepulchre; where it lay all the next day, which was the sabbath of the Jews, and what we commonly call "Saturday"; and early on the first of the week, usually called "Sunday", or the Lord's day, he rose from the dead; so that he was but one whole day, and part of two, in the grave. To solve this difficulty, and set the matter in a clear light, let it be observed, that the three days and three nights, mean three natural days, consisting of day and night, or twenty four hours, and are what the Greeks call "night days"; but the Jews have no other way of expressing them, but as here; and with them it is a well known rule, and used on all occasions, as in the computation of their feasts and times of mourning, in the observance of the passover, circumcision, and divers purifications, that , "a part of a day is as the whole" (n): and so, whatever was done before sun setting, or after, if but an hour, or ever so small a time, before or after it, it was reckoned as the whole preceding, or following day; and whether this was in the night part, or day part of the night day, or natural day, it mattered not, it was accounted as the whole night day: by this rule, the case here is easily adjusted; Christ was laid in the grave towards the close of the sixth day, a little before sun setting, and this being a part of the night day preceding, is reckoned as the whole; he continued there the whole night day following, being the seventh day; and rose again early on the first day, which being after sun setting, though it might be even before sun rising, yet being a part of the night day following, is to be esteemed as the whole; and thus the son of man was to be, and was three days and three nights in the grave; and which was very easy to be understood by the Jews; and it is a question whether Jonas was longer in the belly of the fish. (l) R. David Kimchi & Jarchi, in Jonah i. 17. & ii. 1. Zohar in Exod. fol. 20. 3. & 78. 3. (m) Antiq. 1. 9. c. 18. (n) T. Hieros. Pesach. fol. 31. 2. T. Bab. Moed. Katon, fol. 16. 2. 17. 2. 19. 2. & 20. 2. Bechorot, fol. 20. 2. & 21. 1, Nidda, fol. 33. 1. Maimon. Hilch. Ebel, c. 7. sect. 1, 2, 3. Aben Ezra in Lev. xii. 3.

Verse 36

The men of Nineveh shall rise in judgment,.... Alluding either to the custom and practice of witnesses, who rise up from their seats, and stand, when they give in their testimonies in a court of judicature; or else, referring to the time of the general resurrection from the dead, at the last day, when these men shall rise from the dead, and stand in judgment with this generation; shall rise when they do, and stand before the judgment seat together, and be against them, and shall condemn them; not as judges of them, but by their example and practices, which will be brought above board, and observed as an aggravation of the guilt and condemnation of the Jews: so the lives and conversations of the saints condemn the wicked now, and will do hereafter: in this sense the word is used in the Talmud (o); where having related how Hillell, though a poor man, and R. Eleazar, though a rich man, studied in the law, and Joseph, though youthful, gay, and beautiful, withstood the importunities of his mistress, it is observed, that Hillell "condemned" the poor; and R. Eleazar ben Harsum condemned the rich; and Joseph condemned the wicked: in like manner, the Ninevites will condemn the Jews, because they repented at the preaching of Jonas; a mere man, a single prophet, a stranger to these men, who only preached, and wrought no miracle among them, and his stay with them was very short; whereas the men of this generation had the Son of God "sent" to them, had the ministry of his apostles, and of John the Baptist, and a variety of miracles wrought among them; and all this for a series and course of years, and yet remained impenitent: the chief aggravation of their impenitence, and what made it the more astonishing was, that so great a person was in the midst of them; and behold, a greater than Jonas is here; meaning himself, who was greater in person, office, doctrine, miracles, life, obedience, sufferings, death, and resurrection from the dead. The Ninevites, though a Heathenish people, having but forty days allowed them to repent in, upon Jonas's preaching, repented immediately; whereas the Jews, though God's: professing people, and having forty years, from Christ's resurrection, allowed them to repent in, yet did not at all; and though the repentance of the Ninevites was but an external one, in dust and ashes, yet it was what secured them from temporal ruin; as the Jews would have been saved from the destruction that came upon their temple, city, and nation, had they repented but as they did. (o) T. Bab. Yoma, fol. 35. 2.

Verse 37

The queen of the south,.... Called the queen of Sheba, Kg1 10:1. Sheba was one of the sons of Joktan, a grandchild of Arphaxad, who settled in the southern parts of Arabia: hence this queen is called the queen of the south. Sheba is by the Targumist (p) called Zemargad: and this queen the queen of Zemargad: she goes by different names. According to some, her name was Maqueda (q), and, as others say, Balkis (r): a Jewish chronologer (s) tells us, that the queen of Sheba, who is called Nicolaa, of the kingdom of Jaman, or the south, came to Solomon, to hear his wisdom, and gave him much riches: and Josephus (t) calls her Nicaulis, queen of Egypt and Ethiopia; of whom it is here said, that she shall rise up in the judgment with this generation, and shall condemn it: the meaning is, as before; that she shall rise from the dead, and stand as a witness against that generation at the day of judgment, and, by her example and practices, which will then be produced, condemn them, or aggravate their condemnation: for she came from the uttermost parts of the earth; an hyperbolical expression, meaning a great way off from a far country, a very distant part of the world from Jerusalem, , "to hear the wisdom of Solomon"; the very phrase used by the above Jewish (u) writer. And behold, a greater than Solomon is here; one that was infinitely greater than Solomon was, in everything; so particularly in that, in which he excelled others, and on the account of which the queen of the south came unto him, namely, wisdom: for he is the wisdom of God, in whom are hid all the treasures of wisdom and knowledge. The Jews themselves (w) own, that the king, meaning the Messiah, that shall be raised up of the seed of David, , "shall be a greater master of wisdom", or "wiser than Solomon". Now what an aggravation of the condemnation of the Jews will this be another day, that a Gentile woman, living in a foreign and distant land, should, upon the fame of the wisdom of Solomon, leave her own kingdom and country, and come to Jerusalem, to hear his wise discourses about things natural, civil, and moral; and yet the Jews, who had a greater than Solomon in the midst of them, and had no need to take much pains to come to the sight and hearing of him, yet rejected him as the Messiah, blasphemed his miracles, and despised his ministry; though it was concerned about things of a spiritual and evangelic nature, and the eternal welfare of immortal souls. (p) In 1 Chron. i. 9. & 2 Chron. ix. 1. (q) Ludolph. Hist. Aethiop. 1. 2. c. 3. & not. in Claud. Confess. sect. 1. (r) Pocock. Specimen Hist. Arab. p. 59. (s) Juchasin, fol. 136. 1. (t) Antiqu. 1. 8. c. 2. (u) Juchasin, fol. 136. 1. (w) Maimon. Hilchot. Teshuba, c. 9. sect. 2.

Verse 38

When the unclean spirit is gone out of a man,.... By "the unclean" spirit, is meant Satan, the old serpent, the devil; who by the Jews, is wont to be called as here, , "the unclean spirit" (x); and that, because he is by sin become so, though he was not so originally; is the cause of uncleanness in men, and delights in unclean persons, places, and things: his "going out of a man", is not to be understood of his being dispossessed of the bodies of men; nor of the ejection of him, and his going by force, through the power of divine grace, out of the souls of men; but either of his leaving the Jews for a while, in some sort, whilst Christ and the Gospel continued among them; and of his going out of the Scribes and Pharisees; not really, but putting on another form, appearing as an angel of light, and under the guise of holiness and righteousness: and so he may be said to go out of men, when any outward reformation is made in them; and they take up a profession of religion, though destitute of the grace of God: he walketh through dry places; referring to a prevailing notion, that unclean spirits walk in, and haunt, desert and desolate places; and may have regard to the Gentiles, among whom Satan might go, seeking rest and satisfaction among them, in their idolatries and other wickedness, till he was there also disturbed by the Gospel sent among them: or by these "dry places" may be meant the saints, whom he takes his walks among, in order, by tempting, to distress them, being secure of pharisaical persons: and these may be so called, not for what they are in themselves; not because the sun of righteousness shines upon them: or because thirsty and desirous of divine and spiritual things; much less as if they had no moisture, since they have a well of living water in them, and are watered by the Lord; or were unfruitful, as dry places usually are; but for what they were to the unclean spirit, there being nothing in their grace, and the exercise of it, and in their spiritual performances, grateful to him; nothing to quench his thirst, and satisfy his sinful appetite; nor were there in them the mire and dirt of iniquity to roll in, as in unregenerate persons: wherefore he is represented as seeking rest, and findeth none: his view in walking in these places, or among such persons, is rest; not the rest of the saints, he seeks their disturbance, but his own rest; which is to do all the mischief he can, by stirring up corruption, tempting to sin, and discouraging the exercise of grace; but is not able to do so much mischief as he would, and so cannot find the rest he seeks for, nor satisfy his envious, spiteful, and malicious temper: and this being the case, it follows, (x) Zohar in Gen. fol. 77. 2.

Verse 39

Then he said, I will return into my house,.... Into the land of Judea, particularly into the Scribes and Pharisees, outward professors of religion; who, notwithstanding their outward reformation, and great pretensions to holiness, are Satan's house still: he has a property in them, a claim upon them; and though he says, from whence I came out, yet he never really and properly quitted it, only seemingly, and in appearance; and therefore his returning is only throwing off the guise, and reassuming his former character, as a vicious and unclean spirit. And when he is come, he findeth it empty: not empty of sin: this puts me in mind of a passage in the Misna (y), where it is said, that on a fast day, "when they stand in prayer, they cause to descend, or go before the ark, an old man, who is used (to prayer,) whose children, , "and his house, are empty", so that his heart is perfect in prayer,'' or entirely at leisure for it. The commentators (z) on that phrase, "his house is empty", note, that he was empty of sin, and free from it, and one concerning whom an evil report had not gone forth from his youth: but such was not this house; it was empty of God, of the true knowledge of him, of the fear of him, and love to him; of Christ, of faith in him, affection for him, and hope on him; of the Spirit of God, and of his graces, and of spiritual, internal religion, and powerful godliness. Swept; not with the Spirit of grace convincing of sin, righteousness, and judgment; but with the besom of an outward reformation: and garnished; not with internal grace, which makes saints all glorious within; but with secret lusts and corruptions, which rendered it an agreeable habitation for this unclean spirit; and at most, with some show of morality, a little negative holiness, or abstinence from outward acts of sin, an observance of some external rites and ceremonies, and a few hypocritical performances of fasting and prayer; which Satan can very well bear with, so long as the heart is empty of spiritual grace, and till an opportunity offers of throwing off all appearance of good. (y) Taanith, c. 2. sect. 2. (z) Maimon. & Bartenora in ib.

Verse 40

Then goeth he, and taketh with himself seven other spirits,.... This is said in allusion to, and in imitation of the seven spirits before the throne; or may denote a large number of devils, seven being a number of perfection; or else the various corruptions of a man's heart, the swarms of internal lusts which are there stirred up by Satan; more wicked than himself, as these are more pernicious to man, than the devil himself: and they enter in and dwell there; that is, though they were there before, now they exert and show themselves, and such men appear to be under the power and government of them; when leaving their seeming religion and holiness, they return like the dog to the vomit, and the swine to the wallowing in the mire. And the last state of that man is worse than the first: he becomes more wicked than ever he was, before he made pretensions to religion; as such apostates generally are more extravagant in sinning, and are seldom or ever recovered by repentance, and their last end is eternal damnation; see Pe2 2:20 even so shall it be also unto this wicked generation. This parable fitly suited them, the Scribes and Pharisees, and the men of that generation, from whom in some measure the unclean spirit might be said to depart through the doctrine, and miracles of Christ, to go into the Gentile world; but being followed there with the preaching of the Gospel by the apostles, returns to the Jews, and fills them with more malice, blasphemy, and blindness, than ever, which issued in their utter ruin and destruction; of which this parable may be justly thought to be prophetical.

Verse 41

While he yet talked to the people,.... Upon these subjects, which so nearly concerned the Scribes and Pharisees, and which could not fail of drawing upon him their resentment and ill will. Behold his mother and his brethren: by "his mother" is meant Mary; but who are "his brethren", is not so easy to say: some are of opinion, that Joseph had children by Mary, who are here meant; but it is more generally believed, that these were either the sons of Joseph by a former wife, whose name is said to be Escha; or rather, Mary's sister's sons, the wife of Cleophas, the cousin-germans of Christ, it being usual with the Jews to call such kindred brethren; and so they might be James, Joses, Simon, and Judas: these stood without: for Christ was within doors, not in a synagogue, as Piscator thought, but in an house; see Mat 13:1 and his mother and brethren stood without doors, either because they could not get in for the throng of the people; or because they would not, it not being proper to make all within acquainted with what they had to say to him: desiring to speak with him; not with a pure view to interrupt him in his work, or to divert him from it, lest he should overspend himself; nor from a principle of ambition and vain glory, to show that they were related to him, and that he was at their beck and command; but rather, to observe unto him the danger he exposed himself to, by the freedom he took with the Pharisees in his discourses, and probably to acquaint him with some conspiracies formed against him.

Verse 42

Then one said unto him,.... Either one of his auditors, or, as the Ethiopic version has it, one "of his disciples": the other evangelists intimate, that more than one acquainted him with it; which is easily reconciled: for, upon his mother and brethren calling to him, as Mark says they did; first one and then another, and more, might apprise him of it, and especially as he did not immediately go out unto them. Behold, thy mother and thy brethren stand without, desiring to speak with thee: whether this message was carried at the request of the mother and brethren of Christ, and delivered in a simple manner, and with an honest intention; or whether it was officiously done, and with a design to interrupt him, and to try him, whether he would prefer his natural relations, and their society and conversation, to the spiritual work in which he was engaged, in doing good to the souls of men, is not certain; the latter seems probable, from the following words, and conduct of Christ. Some copies read, "desiring to see thee".

Verse 43

But he answered and said unto him that told him,.... Of his mother and brethren being without doors, desiring, and waiting to speak to him, Who is my mother? and who are my brethren? These questions are put, not as if he himself was ignorant who were his mother or his brethren; or as suggesting as if he had none; or as denying that these were in such a relation to him; or as casting any slight upon them; or as intending to teach men disrespect to parents and kindred, according to the flesh; but as displeased with the man, or men, for interrupting him in his work; and to let them know, that the business of his heavenly Father was preferred by him to any his natural relations could have with him; and that he might have an opportunity of pointing out who were his relations in a spiritual sense.

Verse 44

And he stretched forth his hand towards his disciples,.... By whom are meant, not only the twelve, but all others present, who truly believed in him, both men and women; and who might sit near him and together, and whom, by this motion of his hand, he pointed out as his spiritual relations, to the multitude that sat round him: and said, behold my mother, and my brethren; in whose hearts he was formed, and who were the children of God by adopting grace, and so his brethren; and were as dear to him as his mother and brethren. It is reasonable to suppose, that when he said, "behold my mother", and, as in the following verse, "sister"; he might stretch forth his hand particularly, toward the pious and religious women that believed in him, and ministered to him of their substance, who might be now present; such as Mary Magdalene, Joanna the wife of Chuza, Herod's steward, and Susanna, and others; since these are mentioned by Luke in the same chapter in which this passage stands in his Gospel; and when he said "behold my brethren", he might point directly to the twelve, and the rest of the men that believed in him, and followed him.

Verse 45

For whosoever shall do the will of my Father,.... This is not to be understood of a perfect obedience to the will of God, revealed in his righteous law; for since this cannot be performed by any mere man, no one could be in such a spiritual relation to Christ: but of the obedience of faith to the will of God, revealed in the Gospel; which is to believe in Christ, and have everlasting life; see Joh 6:40. This is the will of Christ's Father, which is in heaven, and which is good news from heaven, to sinners on earth; and which Christ came down from heaven to do, and to declare to the children of men: such as "hear the word of God and do it", as Luke says, Luk 8:21 that is, hear the Gospel, understand and believe it, and become obedient to the faith of it; these are in this near manner related to Christ, evidentially and openly, as well as those who were now present: the same is my brother, and sister, and mother; as dear to me, as such are to those, to whom they stood thus related in the flesh: and these natural relations serve to convey some ideas of that relation, union, nearness, and communion, there are between Christ and his people; all these relative characters may be observed in the book of Solomon's Song, to which our Lord may be reasonably thought to have respect; see Sol 3:11. Next: Matthew Chapter 13

Verse 1

The Jewish teachers had corrupted many of the commandments, by interpreting them more loosely than they were intended; a mistake which Christ discovered and rectified (ch. 5) in his sermon on the mount: but concerning the fourth commandment, they had erred in the other extreme, and interpreted it too strictly. Note, it is common for men of corrupt minds, by their zeal in rituals, and the external services of religion, to think to atone for the looseness of their morals. But they are cursed who add to, as well as they who take fRom. the words of this book, Rev 22:16, Rev 22:19; Pro 30:6. Now that which our Lord Jesus here lays down is, that the works of necessity and mercy are lawful on the sabbath day, which the Jews in many instances were taught to make a scruple of. Christ's industrious explanation of the fourth commandment, intimates its perpetual obligation to the religious observation of one day in seven, as a holy sabbath. He would not expound a law that was immediately to expire, but doubtless intended hereby to settle a point which would be of use to his church in all ages; and so it is to teach us, that our Christian sabbath, though under the direction of the fourth commandment, is not under the injunctions of the Jewish elders. It is usual to settle the meaning of a law by judgments given upon cases that happen in fact, and in like manner is the meaning of this law settled. Here are two passages of story put together for this purpose, happening at some distance of time from each other, and of a different nature, but both answering this intention. I. Christ, by justifying his disciples in plucking the ears of corn on the sabbath-day, shows that works of necessity are lawful on that day. Now here observe, 1. What it was that the disciples did. They were following their Master one sabbath day through a corn-field; it is likely they were going to the synagogue (Mat 12:9), for it becomes not Christ's disciples to take idle walks on that day, and they were hungry; let it be no disparagement to our Master's house-keeping. But we will suppose they were so intent upon the sabbath work, that they forgot to eat bread; had spent so much time in their morning worship, that they had no time for their morning meal, but came out fasting, because they would not come late to the synagogue. Providence ordered it that they went through the corn, and there they were supplied. Note, God has many ways of bringing suitable provision to his people when they need it, and will take particular care of them when they are going to the synagogue, as of old for them that went up to Jerusalem to worship (Psa 84:6, Psa 84:7), for whose use the rain filled the pools: while we are in the way of duty, Jehovah-jireh, let God alone to provide for us. Being in the corn-fields, they began to pluck the ears of corn; the law of God allowed this (Deu 23:25), to teach people to be neighbourly, and not to insist upon property in a small matter, whereby another may be benefited. This was but slender provision for Christ and his disciples, but it was the best they had, and they were content with it. The famous Mr. Ball, of Whitmore, used to say he had two dishes of meat to his sabbath dinner, a dish of hot milk, and a dish of cold, and he had enough and enough. 2. What was the offence that the Pharisees took at this. It was but a dry breakfast, yet the Pharisees would not let them eat that in quietness. They did not quarrel with them for taking another man's corn (they were no great zealots for justice), but for doing it on the sabbath day; for plucking and rubbing the ears of corn of that day was expressly forbidden by the tradition of the elders, for this reason, because it was a kind of reaping. Note, It is no new thing for the most harmless and innocent actions of Christ's disciples to be evil spoken of, and reflected upon as unlawful, especially by those who are zealous for their own inventions and impositions. The Pharisees complained of them to their Master for doing that which it was not lawful to do. Note, Those are no friends to Christ and his disciples, who make that to be unlawful which God has not made to be so. 3. What was Christ's answer to this cavil of the Pharisees. The disciples could say little for themselves, especially because those who quarrelled with them seemed to have the strictness of the sabbath sanctification on their side; and it is safest to err on that hand: but Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural impositions, and therefore has something to say for them, and justifies what they did, though it was a transgression of the canon. (1.) He justifies them by precedents, which were allowed to be good by the Pharisees themselves. [1.] He urges an ancient instance of David, who in a case of necessity did that which otherwise he ought not to have done (Mat 12:3, Mat 12:4); "Have ye not read the story (Sa1 21:6) of David's eating the show-bread, which by the law was appropriated to the priest?" (Lev 24:5-9). It is most holy to Aaron and his sons; and (Exo 29:33) a stranger shall not eat of it; yet the priest gave it to David and his men; for though the exception of a case of necessity was not expressed, yet it was implied in that and all other ritual institutions. That which bore out David in eating the show-bread was not his dignity (Uzziah, that invaded the priest's office in the pride of his heart, though a king, was struck with a leprosy for it, Ch2 26:16, etc.), but his hunger. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Hunger is a natural desire which cannot be mortified, but must be gratified, and cannot be put off with any thing but meat; therefore we say, It will break through stone walls. Now the Lord is for the body, and allowed his own appointment to be dispensed with in a case of distress; much more might the tradition of the elders be dispensed with. Note, That may be done in a case of necessity which may not be done at another time; there are laws which necessity has not, but it is a law to itself. Men do not despise, but pity, a thief that steals to satisfy his soul when he is hungry, Pro 6:30. [2.] He urges a daily instance of the priests, which they likewise read in the law, and according to which was the constant usage, Mat 12:5. The priests in the temple did a great deal of servile work on the sabbath day; killing, flaying, burning the sacrificed beasts, which in a common case would have been profaning the sabbath; and yet it was never reckoned any transgression of the fourth commandment, because the temple-service required and justified it. This intimates, that those labours are lawful on the sabbath day which are necessary, not only to the support of life, but to the service of the day; as tolling a bell to call the congregation together, travelling to church, and the like. Sabbath rest is to promote, not to hinder, sabbath worship. (2.) He justifies them by arguments, three cogent ones. [1.] In this place is one greater than the temple, Mat 12:6. If the temple-service would justify what the priests did in their ministration, the service of Christ would much more justify the disciples in what they did in their attendance upon him. The Jews had an extreme veneration for the temple: it sanctified the gold; Stephen was accused for blaspheming that holy place (Act 6:13); but Christ, in a corn-field, was greater than the temple, for in him dwelt not the presence of God symbolically, but all the fulness of the Godhead bodily. Note, If whatever we do, we do it in the name of Christ, and as unto him, it shall be graciously accepted of God, however it may be censured and cavilled at by men. [2.] God will have mercy and not sacrifice, Mat 12:7. Ceremonial duties must give way to moral, and the natural, royal law of love and self-preservation must take place of ritual observances. This is quoted from Hos 6:6. It was used before, Mat 9:13, in vindication of mercy to the souls of men; here, of mercy to their bodies. The rest of the sabbath was ordained for man's good, in favour of the body, Deu 5:14. Now no law must be construed so as to contradict its own end. If you had known what this means, had known what it is to be of a merciful disposition, you would have been sorry that they were forced to do this to satisfy their hunger, and would not have condemned the guiltless. Note, First, Ignorance is the cause of our rash and uncharitable censures of our brethren. Secondly, It is not enough for us to know the scriptures, but we must labour to know the meaning of them. Let him that readeth understand. Thirdly, Ignorance of the meaning of the scripture is especially shameful in those who take upon them to teach others. [3.] The Son of man is Lord even of the sabbath day, Mat 12:8. That law, as all the rest, is put into the hand of Christ, to be altered, enforced, or dispensed with, as he sees good. It was by the Son that God made the world, and by him he instituted the sabbath in innocency; by him he gave the ten commandments at mount Sinai, and as Mediator he is entrusted with the institution of ordinances, and to make what changes he thought fit; and particularly, as being Lord of the sabbath, he was authorized to make such an alteration of that day, as that it should become the Lord's day, the Lord Christ's day. And if Christ be the Lord of the sabbath, it is fit the day and all the work of it should be dedicated to him. By virtue of this power Christ here enacts, that works of necessity, if they be really such, and not a pretended and self-created necessity, are lawful on the sabbath day; and this explication of the law plainly shows that it was to be perpetual. Exceptio firmat regulam - The exception confirms the rule. Christ having thus silenced the Pharisees, and got clear of them (Mat 12:9), departed, and went into their synagogue, the synagogue of these Pharisees, in which they presided, and toward which he was going, when they picked this quarrel with him. Note, First, We must take heed lest any thing that occurs in our way to holy ordinances unfit us for, or divert us fRom. our due attendance on them. Let us proceed in the way of our duty, notwithstanding the artifices of Satan, who endeavours, by the perverse disputings of men of corrupt minds, and many other ways, to ruffle and discompose us. Secondly, We must not, for the sake of private feuds and personal piques, draw back from public worship. Though the Pharisees had thus maliciously cavilled at Christ, yet he went into their synagogue. Satan gains this point, if, by sowing discord among brethren, he prevail to drive them, or any of them, from the synagogue, and the communion of the faithful. II. Christ, by healing the man that had the withered hand on the sabbath day, shows that works of mercy are lawful and proper to be done on that day. The work of necessity was done by the disciples, and justified by him; the work of mercy was done by himself; the works of mercy were his works of necessity; it was his meat and drink to do good. I must preach, says he, Luk 4:43. This cure is recorded for the sake of the time when it was wrought, on the sabbath. Here is, 1. The affliction that this poor man was in; his hand was withered so that he was utterly disabled to get his living by working with his hands. St. Jerome says, that the gospel of Matthew in Hebrew, used by the Nazarenes and Ebionites, adds this circumstance to this story of the man with the withered hand, that he was Caementarius - a bricklayer, and applied himself to Christ thus; "Lord, I am a bricklayer, and have got my living by my labour (manibus victum quaeritans); I beseech thee, O Jesus, restore me the use of my hand, that I may not be obliged to beg my bread" (ne turpiter mendicem cibos). Hieron. in loc. This poor man was in the synagogue. Note, Those who can do but little, or have but little to do for the world, must do so much the more for their souls; as the rich, the aged, and the infirm. 2. A spiteful question which the Pharisees put to Christ upon the sight of this man. They asked him, saying, Is it lawful to heal? We read not here of any address this poor man made to Christ for a cure, but they observed Christ began to take notice of him, and knew it was usual for him to be found of those that sought him not, and therefore with their badness they anticipated his goodness, and started this case as a stumbling-block in the way of doing good; Is it lawful to heal on the sabbath-day? Whether it was lawful for physicians to heal on that day or not, which was the thing disputed in their books, one would think it past dispute, that it is lawful for prophets to heal, for him to heal who discovered a divine power and goodness in all he did of this kind, and manifested himself to be sent of God. Did ever any ask, whether it is lawful for God to heal, to send his word and heal? It is true, Christ was now made under the law, by a voluntary submission to it, but he was never made under the precepts of the elders. Is it lawful to heal? To enquire into the lawfulness and unlawfulness of actions is very good, and we cannot apply ourselves to any with such enquiries more fitly than to Christ; but they asked here, not that they might be instructed by him, but that they might accuse him. If he should say that it was lawful to heal on the sabbath day, they would accuse him of a contradiction to the fourth commandment; to so great a degree of superstition had the Pharisees brought the sabbath rest, that, unless in peril of life, they allowed not any medicinal operations on the sabbath day. If he should say that it was not lawful, they would accuse him of partiality, having lately justified his disciples in plucking the ears of corn on that day. 3. Christ's answer to this question, by way of appeal to themselves, and their own opinion and practice, Mat 12:11, Mat 12:12. In case a sheep (though but one, of which the loss would not be very great) should fall into a pit on the sabbath day, would they not lift it out? No doubt they might do it, the fourth commandment allows it; they must do it, for a merciful man regardeth the life of his beast, and for their parts they would do it, rather than lose a sheep; does Christ take care for sheep? Yes, he does; he preserves and provides for both man and beast. But here he says it for our sakes (Co1 9:9, Co1 9:10), and hence argues, How much then is a man better than a sheep? Sheep are not only harmless but useful creatures, and are prized and tended accordingly; yet a man is here preferred far before them. Note, Man, in respect of his being, is a great deal better, and more valuable, than the best of the brute creatures: man is a reasonable creature, capable of knowing, loving, and glorifying God, and therefore is better than a sheep. The sacrifice of a sheep could therefore not atone for the sin of a soul. They do not consider this, who are more solicitous for the education, preservation, and supply of their horses and dogs than of God's poor, or perhaps their own household. Hence Christ infers a truth, which, even at first sight, appears very reasonable and good-natured; that it is lawful to do well on the sabbath days; they had asked, Is it lawful to hear? Christ proves it is lawful to do well, and let any one judge whether healing, as Christ healed, was not doing well. Note, There are more ways of doing well upon sabbath days, than by the duties of God's immediate worship; attending the sick, relieving the poor, helping those who are fallen into sudden distress, and call for speedy relief; this is doing good: and this must be done from a principle of love and charity, with humility and self-denial, and a heavenly frame of spirit, and this is doing well, and it shall be accepted, Gen 4:7. 4. Christ's curing of the man, notwithstanding the offence which he foresaw the Pharisees would take at it, Mat 12:13. Though they could not answer Christ's arguments, they were resolved to persist in their prejudice and enmity; but Christ went on with his work notwithstanding. Note, Duty is not to be left undone, nor opportunities of doing good neglected, for fear of giving offence. Now the manner of the cure is observable; he said to the man, "Stretch forth thy hand, exert thyself as well as thou canst;" and he did so, and it was restored whole. This, as other cures Christ wrought, had a spiritual significancy. (1.) By nature our hands are withered, we are utterly unable of ourselves to doing any thing that is good. (2.) It is Christ only, by the power of his grace, that cures us; he heals the withered hand by putting life into the dead soul, works in us both to will and to do. (3.) In order to our cure, he commands us to stretch forth our hands, to improve our natural powers, and do as well as we can; to stretch them out in prayer to God, to stretch them out to lay hold on Christ by faith, to stretch them out in holy endeavours. Now this man could not stretch forth his withered hand of himself, any more than the impotent man could arise and carry his bed, or Lazarus come forth out of his grave; yet Christ bid him do it. God's commands to us to do the duty which of ourselves we are not able to do are no more absurd or unjust, than this command to the man with the withered hand, to stretch it forth; for with the command, there is a promise of grace which is given by the word. Turn ye at my reproof, and I will pour out my Spirit, Pro 1:23. Those who perish are as inexcusable as this man would have been, if he had not attempted to stretch forth his hand, and so had not been healed. But those who are saved have no more to boast of than this man had of contributing to his own cure, by stretching forth his hand, but are as much indebted to the power and grace of Christ as he was.

Verse 14

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 (Mat 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, Exo 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 (Mat 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, Jer 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 (Mat 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 (Mat 12:23, Mat 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, Mat 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, Mat 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 Isa 42:1-4, which is quoted at large, Mat 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 (Mat 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 (Heb 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, Heb 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 (Psa 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, Eph 1:4. (3.) That Jesus Christ is God's Beloved, his beloved Son; as God, he lay from eternity in his bosom (Joh 1:18); he was daily his delight, (Pro 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, Pro 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, Joh 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, Eph 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, Joh 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, Isa 11:2, Isa 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, Exo 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, Heb 1:9. He received the Spirit, not by measure, but without measure, Joh 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, Isa 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 Mar 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 (Psa 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, Mat 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 (Isa 42:4) is, The isles shall wait for his law. The isles of the Gentiles are spoken of (Gen 10:5), as peopled by the sons of Japhet, of whom it was said (Gen 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, Jo1 3:23. 3. The prediction concerning him, and his mild and quiet management of his undertaking, Mat 12:19, Mat 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, Luk 17:20, Luk 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 (Mat 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, Zac 4:10. Note, Our Lord Jesus deals very tenderly with those who have true grace, though they be weak in it, Isa 40:11; Heb 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, Rev 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, Isa 42:3. Truth and victory are much the same, for great is the truth, and will prevail.

Verse 22

In these verses we have, I. Christ's glorious conquest of Satan, in the gracious cure of one who, by the divine permission, was under his power, and in his possession, Mat 12:22. Here observe, 1. The man's case was very sad; he was possessed with a devil. More cases of this kind occurred in Christ's time than usual, that Christ's power might be the more magnified, and his purpose the more manifested, in opposing and dispossessing Satan; and that it might the more evidently appear, that he came to destroy the works of the devil. This poor man that was possessed was blind and dumb; a miserable case! he could neither see to help himself, nor speak to others to help him. A soul under Satan's power, and led captive by him, is blind in the things of God, and dumb at the throne of grace; sees nothing, and says nothing to the purpose. Satan blinds the eye of faith, and seals up the lips of prayer. 2. His cure was very strange, and the more so, because sudden; he healed him. Note, The conquering and dispossessing of Satan is the healing of souls. And the cause being removed, immediately the effect ceased; the blind and dumb both spake and saw. Note, Christ's mercy is directly opposite to Satan's malice; his favours, to the devil's mischiefs. When Satan's power is broken in the soul, the eyes are opened to see God's glory, and the lips opened to speak his praise. II. The conviction which this gave to the people to all the people: they were amazed. Christ had wrought divers miracles of this kind before; but his works are not the less wonderful, nor the less to be wondered at, for their being often repeated. They inferred from it, "Is not this the Son of David? The Messiah promised, that was to spring from the loins of David? Is not this he that should come?" We may take this, 1. As an enquiring question; they asked, Is not this the Son of David? But they did not stay for an answer: the impressions were cogent, but they were transient. It was a good question that they started; but, it should seem, it was soon lost, and was not prosecuted. Such convictions as these should be brought to a head, and then they are likely to be brought to the heart. Or, 2. as an affirming question; Is not this the Son of David? "Yes, certainly it is, it can be no other; such miracles as these plainly evince that the kingdom of the Messiah is now setting up." And they were the people, the vulgar sort of the spectators, that drew this inference from Christ's miracles. Atheists will say, "That was because they were less prying than the Pharisees;" no, the matter of fact was obvious, and required not much search: but it was because they were less prejudiced and biassed by worldly interest. So plain and easy was the way made to this great truth of Christ being the Messiah and Saviour of the world, that the common people could not miss it; the wayfaring men, though fools, could not err therein. See Isa 35:8. It was found of them that sought it. It is an instance of the condescensions of divine grace, that the things that were hid from the wise and prudent were revealed unto babes. The world by wisdom knew not God, and by the foolish things the wise were confounded. III. The blasphemous cavil of the Pharisees, v. 24. The Pharisees were a sort of men that pretended to more knowledge in, and zeal for, the divine law, than other people; yet they were the most inveterate enemies to Christ and his doctrine. They were proud of the reputation they had among the people; that fed their pride, supported their power, and filled their purses; and when they heard the people say, Is not this the Son of David? they were extremely irritated, more at that than at the miracle itself; this made them jealous of our Lord Jesus, and apprehensive, that as his interest in the people's esteem increased, theirs must of course be eclipsed and diminished; therefore they envied him, as Saul did his father David, because of what the women sang of him, Sa1 18:7, Sa1 18:8. Note, Those who bind up their happiness in the praise and applause of men, expose themselves to a perpetual uneasiness upon every favourable word that they hear said of any other. The shadow of honour followed Christ, who fled from it, and fled from the Pharisees, who were eager in the pursuit of it. They said, "This fellow does not cast out devils, but by Beelzebub the prince of the devils, and therefore is not the Son of David." Observe, 1. How scornfully they speak of Christ, this fellow; as if that precious name of his, which is as ointment poured forth, were not worthy to be taken into their lips. It is an instance of their pride and superciliousness, and their diabolical envy, that the more people magnified Christ, the more industrious they were to vilify him. It is a bad thing to speak of good men with disdain because they are poor. 2. How blasphemously they speak of his miracles; they could not deny the matter of fact; it was as plain as the sun, that devils were cast out by the word of Christ; nor could they deny that it was an extraordinary thing, and supernatural. Being thus forced to grant the premises, they had no other way to avoid the conclusion, that this is the Son of David, than by suggesting that Christ cast out devils by Beelzebub; that there was a compact between Christ and the devil; pursuant to that, the devil was not cast out, but did voluntarily retire, and give back by consent and with design: or as if, by an agreement with the ruling devil, he had power to cast out the inferior devils. No surmise could be more palpably false and vile than this; that he, who is Truth itself, should be in combination with the father of lies, to cheat the world. This was the last refuge, or subterfuge rather, or an obstinate infidelity, that was resolved to stand it out against the clearest conviction. Observe, Among the devils there is a prince, the ringleader of the apostasy from God and rebellion against him; but this prince is Beelzebub - the god of a fly, or a dunghill god. How art thou fallen, O Lucifer! from an anger of light, to be a lord of flies! Yet this is the prince of the devils too, the chief of the gang of infernal spirits. IV. Christ's reply to this base insinuation, Mat 12:25-30. Jesus knew their thoughts. Note, Jesus Christ knows what we are thinking at any time, knows what is in man; he understands our thoughts afar off. It should seem that the Pharisees could not for shame speak it out, but kept it in their minds; they could not expect to satisfy the people with it; they therefore reserved it for the silencing of the convictions of their own consciences. Note, Many are kept off from their duty by that which they are ashamed to own, but which they cannot hide from Jesus Christ: yet it is probable that the Pharisees had whispered what they thought among themselves, to help to harden one another; but Christ's reply is said to be to their thoughts, because he knew with what mind, and from what principle, they said it; that they did not say it in their haste, but that it was the product of a rooted malignity. Christ's reply to this imputation is copious and cogent, that every mouth may be stopped with sense and reason, before it be stopped with fire and brimstone. Here are three arguments by which he demonstrates the unreasonableness of this suggestion. 1. It would be very strange, and highly improbably, that Satan should be cast out by such a compact, because then Satan's kingdom would be divided against itself; which, considering his subtlety, is not a thing to be imagined, Mat 12:25, Mat 12:26. (1.) Here is a known rule laid down, that in all societies a common ruin is the consequence of mutual quarrels: Every kingdom divided against itself is brought to desolation; and every family too: Quae enim domus tam stabilis est, quae tam firma civitas, quae non odiis atque dissidiis funditus everti possit? - For what family is so strong, what community so firm, as not to be overturned by enmity and dissension? Cic. Lael. 7. Divisions commonly end in desolations; if we clash, we break; if we divide one from another, we become an easy prey to a common enemy; much more if we bite and devour one another, shall we be consumed one of another, Gal 5:15. Churches and nations have known this by sad experience. (2.) The application of it to the case in hand (Mat 12:26), If Satan cast out Satan; if the prince of the devils should be at variance with the inferior devils, the whole kingdom and interest would soon be broken; nay, if Satan should come into a compact with Christ, it must be to his own ruin; for the manifest design and tendency of Christ's preaching and miracles was to overthrow the kingdom of Satan, as a kingdom of darkness, wickedness, and enmity to God; and to set up, upon the ruins of it, a kingdom of light, holiness, and love. The works of the devil, as a rebel against God, and a tyrant over the souls of men, were destroyed by Christ; and therefore it was the most absurd thing imaginable, to think that Beelzebub should at all countenance such a design, or come into it: if he should fall in with Christ, how should then his kingdom stand? He would himself contribute to the overthrow of it. Note, The devil has a kingdom, a common interest, in opposition to God and Christ, which, to the utmost of his power, he will make to stand, and he will never come into Christ's interests; he must be conquered and broken by Christ, and therefore cannot submit and bend to him. What concord or communion can there be between light and darkness, Christ and Belial, Christ and Beelzebub? Christ will destroy the devil's kingdom, but he needs not do it by any such little arts and projects as that of a secret compact with Beelzebub; no, this victory must be obtained by nobler methods. Let the prince of the devils muster up all his forces, let him make use of all his powers and politics, and keep his interests in the closest confederacy, yet Christ will be too hard for his united force, and his kingdom shall not stand. 2. It was not at all strange, or improbable, that devils should be cast out by the Spirit of God; for, (1.) How otherwise do your children cast them out? There were those among the Jews who, by invocation of the name of the most high God, or the God of Abraham, Isaac, and Jacob, did sometimes cast out devils. Josephus speaks of some in his time that did it; we read of Jewish exorcists (Act 19:13), and of some that in Christ's name cast out devils, though they did not follow him (Mar 9:38), or were not faithful to him, Mat 7:22. These the Pharisees condemned not, but imputed what they did to the Spirit of God, and valued themselves and their nation upon it. It was therefore merely from spite and envy to Christ, that they would own that others cast out devils by the Spirit of God, but suggest that he did it by compact with Beelzebub. Note, It is the way of malicious people, especially the malicious persecutors of Christ and Christianity, to condemn the same thing in those they hate, which they approve of and applaud in those they have a kindness for: the judgments of envy are made, not by things, but persons; not by reason, but prejudice. But those were very unfit to sit in Moses's seat, who knew faces, and knew nothing else in judgment: Therefore they shall be your judges; "This contradicting of yourselves will rise up in judgment against you at the last great day, and will condemn you." Note, In the last judgment, not only every sin, but every aggravation of it, will be brought into the account, and some of our notions that were right and good will be brought in evidence against us, to convict us of partiality. (2.) This casting out of devils was a certain token and indication of the approach and appearance of the kingdom of God (Mat 7:28); "But if it be indeed that I cast out devils by the Spirit of God, as certainly I do, then you must conclude, that though you are unwilling to receive it, yet the kingdom of the Messiah is now about to be set up among you." Other miracles that Christ wrought proved him sent of God, but this proved him sent of God to destroy the devil's kingdom and his works. Now that great promise was evidently fulfilled, that the seed of the woman should break the serpent's head, Gen 3:15. "Therefore that glorious dispensation of the kingdom of God, which has been long expected, is now commenced; slight it at your peril." Note, [1.] The destruction of the devil's power is wrought by the Spirit of God; that Spirit who works to the obedience of faith, overthrows the interest of that spirit who works in the children of unbelief and disobedience. [2.] The casting out of devils is a certain introduction to the kingdom of God. If the devil's interest in a soul be not only checked by custom or external restraints, but sunk and broken by the Spirit of God, as a Sanctifier, no doubt but the kingdom of God is come to that soul, the kingdom of grace, a blessed earnest of the kingdom of the glory. 3. The comparing of Christ's miracles, particularly this of casting out devils, with his doctrine, and the design and tendency of his holy religion, evidenced that he was so far from being in league with Satan, that he was at open enmity and hostility against him (Mat 12:29); How can one enter into a strong man's house, and plunder his goods, and carry them away, except he first bind the strong man? And then he may do what he pleases with his goods. The world, that sat in darkness, and lay in wickedness, was in Satan's possession, and under his power, as a house in the possession and under the power of a strong man; so is every unregenerate soul; there Satan resides, there he rules. Now, (1.) The design of Christ's gospel was to spoil the devil's house, which, as a strong man, he kept in the world; to turn the people from darkness to light, from sin to holiness, from this world to a better, from the power of Satan unto God (Act 26:18); to alter the property of souls. (2.) Pursuant to this design, he bound the strong man, when he cast out unclean spirits by his word: thus he wrested the sword out of the devil's hand, that he might wrest the sceptre out of it. The doctrine of Christ teaches us how to construe his miracles, and when he showed how easily and effectually he could cast the devil out of people's bodies, he encouraged all believers to hope that, whatever power Satan might usurp and exercise in the souls of men, Christ by his grace would break it: he will spoil him, for it appears that he can bind him. When nations were turned from the service of idols to serve the living God, when some of the worst of sinners were sanctified and justified, and became the best of saints, then Christ spoiled the devil's house, and will spoil it more and more. 4. It is here intimated, that this holy war, which Christ was carrying on with vigour against the devil and his kingdom, was such as would not admit of a neutrality (Mat 12:30), He that is not with me is against me. In the little differences that may arise between the disciples of Christ among themselves, we are taught to lessen the matters in variance, and to seek peace, by accounting those who are not against us, to be with us (Luk 9:50); but in the great quarrel between Christ and the devil, no peace is to be sought, nor any such favourable construction to be made of any indifference in the matter; he that is not hearty for Christ, will be reckoned with as really against him: he that is cold in the cause, is looked upon as an enemy. When the dispute is between God and Baal, there is no halting between two (Kg1 18:21), there is no trimming between Christ and Belial; for the kingdom of Christ, as it is eternally opposite to, so it will be eternally victorious over, the devil's kingdom; and therefore in this cause there is no sitting still with Gilead beyond Jordan, or Asher on the sea-shore, (Jdg 4:16, Jdg 4:17), we must be entirely, faithfully, and immovably, on Christ's side; it is the right side, and will at last be the rising side. See Exo 32:26. The latter clause is to the same purport: He that gathereth not with me scattereth. Note, (1.) Christ's errand into the world was to gather, to gather in his harvest, to gather in those whom the Father had given him, Joh 11:52; Eph 1:10. (2.) Christ expects and requires from those who are with him, that they gather with him; that they not only gather to him themselves, but do all they can in their places to gather others to him, and so to strengthen his interest. (3.) Those who will not appear, and act, as furtherers of Christ's kingdom, will be looked upon, and dealt with, as hinderers of it; if we gather not with Christ, we scatter; it is not enough, not to do hurt, but we must do good. Thus is the breach widened between Christ and Satan, to show that there was no such compact between them as the Pharisees whispered. V. Here is a discourse of Christ's upon this occasion, concerning tongue-sins; Wherefore I say unto you. He seems to turn from the Pharisees to the people, from disputing to instructing; and from the sin of the Pharisees he warns the people concerning three sorts of tongue-sins; for others' harms are admonitions to us. 1. Blasphemous words against the Holy Ghost are the worst kind of tongue-sins, and unpardonable, Mat 12:31, Mat 12:32. (1.) Here is a gracious assurance of the pardon of all sin upon gospel terms: this Christ says to us, and it is a comfortable saying, that the greatness of sin shall be no bar to our acceptance with God, if we truly repent and believe the gospel: All manner of sin and blasphemy shall be forgiven unto men. Though the sin has been as scarlet and crimson (Isa 1:18), though ever so heinous in its nature, ever so much aggravated by its circumstances, and ever so often repeated, though it reach up to the heavens, yet with the Lord there is mercy, that reacheth beyond the heavens; mercy will be extended even to blasphemy, a sin immediately touching God's name and honour. Paul obtained mercy, who had been a blasphemer, Ti1 1:13. Well may we say, Who is a God like unto thee, pardoning iniquity? Mic 7:18. Even words spoken against the Son of man shall be forgiven; as theirs were who reviled him at his death, many of whom repented and found mercy. Christ herein has set an example to all the sons of men, to be ready to forgive words spoken against them: I, as a deaf man, heard not. Observe, They shall be forgiven unto men, not to devils; this is love to the whole world of mankind, above the world of fallen angels, that all sin is pardonable to them. (2.) Here is an exception of the blasphemy against the Holy Ghost, which is here declared to be the only unpardonable sin. See here, [1.] What this sin; it is speaking against the Holy Ghost. See what malignity there is in tongue-sins, when the only unpardonable sin is so. But Jesus knew their thoughts, Mat 12:25. It is not all speaking against the person or essence of the Holy Ghost, or some of his more private operations, or merely the resisting of his internal working in the sinner himself, that is here meant; for who then should be saved? It is adjudged in our law, that an act of indemnity shall always be construed in favour of that grace and clemency which is the intention of the act; and therefore the exceptions in the act are not to be extended further than needs must. The gospel is an act of indemnity; none are excepted by name, nor any by description, but those only that blaspheme the Holy Ghost; which therefore must be construed in the narrowest sense: all presuming sinners are effectually cut off by the conditions of the indemnity, faith and repentance; and therefore the other exceptions must not be stretched far: and this blasphemy is excepted, not for any defect of mercy in God or merit in Christ, but because it inevitably leaves the sinner in infidelity and impenitency. We have reason to think that none are guilty of this sin, who believe that Christ is the Son of God, and sincerely desire to have part in his merit and mercy: and those who fear they have committed this sin, give a good sign that they have not. The learned Dr. Whitby very well observes, that Christ speaks not of what should be (Mar 3:28; Luk 12:10); Whosoever shall blaspheme. As for those who blasphemed Christ when he was here upon earth, and called him a Winebibber, a Deceiver, a Blasphemer, and the like, they had some colour of excuse, because of the meanness of his appearance, and the prejudices of the nation against him; and the proof of his divine mission was not perfected till after his ascension; and therefore, upon their repentance, they shall be pardoned: and it is hoped that they may be convinced by the pouring out of the Spirit, as many of them were, who had been his betrayers and murderers. But if, when the Holy Ghost is given, in his inward gifts of revelation, speaking with tongues, and the like, such as were the distributions of the Spirit among the apostles, if they continue to blaspheme the Spirit likewise, as an evil spirit, there is no hope of them that they will ever be brought to believe in Christ; for First, Those gifts of the Holy Ghost in the apostles were the last proof that God designed to make use of for the confirming of the gospel, and were still kept in reserve, when other methods preceded. Secondly, This was the most powerful evidence, and more apt to convince than miracles themselves. Thirdly, Those therefore who blaspheme this dispensation of the Spirit, cannot possibly be brought to believe in Christ; those who shall impute them to a collusion with Satan, as the Pharisees did the miracles, what can convince them? This is such a strong hold of infidelity as a man can never be beaten out of, and is therefore unpardonable, because hereby repentance is hid from the sinner's eyes. [2.] What the sentence is that is passed upon it; It shall not be forgiven, neither in this world, nor in the world to come. As in the then present state of the Jewish church, there was no sacrifice of expiation for the soul that sinned presumptuously; so neither under the dispensation of gospel grace, which is often in scripture called the world to come, shall there be any pardon to such as tread underfoot the blood of the covenant, and do despite to the Spirit of grace: there is no cure for a sin so directly against the remedy. It was a rule in our old law, No sanctuary for sacrilege. Or, It shall be forgiven neither now, in the sinner's own conscience, nor in the great day, when the pardon shall be published. Or, this is a sin that exposes the sinner both to temporal and eternal punishment, both to present wrath and the wrath to come. 2. Christ speaks here concerning other wicked words, the products of corruption reigning in the heart, and breaking out thence, Mat 12:33-35. It was said (Mat 12:25) that Jesus knew their thoughts, and here he spoke with an eye to them, showing that it was not strange that they should speak so ill, when their hearts were so full of enmity and malice; which yet they often endeavoured to cloak and cover, by feigning themselves just men. Our Lord Jesus therefore points to the springs and heals them; let the heart be sanctified and it will appear in our words. (1.) The heart is the root, the language is the fruit (Mat 12:33); if the nature of the tree be good, it will bring forth fruit accordingly. Where grace is the reigning principle in the heart, the language will be the language of Canaan; and, on the contrary, whatever lust reigns in the heart it will break out; diseased lungs make an offensive breath: men's language discovers what country they are of, so likewise what manner of spirit they are of: "Either make the tree good, and then the fruit will be good; get pure hearts and then you will have pure lips and pure lives; or else the tree will be corrupt, and the fruit accordingly. you may make a crab-stock to become a good tree, by grafting into it a shoot from a good tree, and then the fruit will be good; but if the tree be still the same, plant it where you will, and water it how you will, the fruit will be still corrupt." Note, Unless the heart be transformed, the life will never be thoroughly reformed. These Pharisees were shy of speaking out their wicked thoughts of Jesus Christ; but Christ here intimates, how vain it was for them to seek to hide that root of bitterness in them, that bore this gall and wormwood, when they never sought to mortify it. Note, It should be more our care to be good really, than to seem good outwardly. (2.) The heart is the fountain, the words are the streams (Mat 12:34); Out of the abundance of the heart the mouth speaks, as the streams are the overflowings of the spring. A wicked heart is said to send forth wickedness, as a fountain casts forth her waters, Jer 6:7. A troubled fountain, and a corrupt spring, such as Solomon speaks of (Pro 25:26), must needs send forth muddy and unpleasant streams. Evil words are the natural, genuine product of an evil heart. Nothing but the salt of grace, cast into the spring, will heal the waters, season the speech, and purify the corrupt communications. This they wanted, they were evil; and how can ye, being evil, speak good things? They were a generation of vipers; John Baptist had called them so (Mat 3:7), and they were still the same; for can the Ethiopian change his skin? The people looked upon the Pharisees as a generation of saints, but Christ calls them a generation of vipers, the seed of the serpent, that had an enmity to Christ and his gospel. Now what could be expected from a generation of vipers, but that which is poisonous and malignant? Can the viper be otherwise than venomous? Note, Bad things may be expected from bad people, as said the proverb of the ancients, Wickedness proceedeth from the wicked, Sa1 24:13. The vile person will speak villany, Isa 32:6. Those who are themselves evil, have neither skill nor will to speak good things, as they should be spoken. Christ would have his disciples know what sort of men they were to live among, that they might know what to look for. They are as Ezekiel among scorpions (Eze 2:6), and must not think it strange if they be stung and bitten. (3.) The heart is the treasury, the words are the things brought out of that treasury (Mat 12:35); and from hence men's characters may be drawn, and may be judged of. [1.] It is the character of a good man, that he has a good treasure in his heart, and from thence brings forth good things, as there is occasion. Graces, comforts, experiences, good knowledge, good affections, good resolutions, these are a good treasure in the heart; the word of God hidden there, the law of God written there, divine truths dwelling and ruling thee, are a treasure there, valuable and suitable, kept safe and kept secret, as the stores of the good householder, but ready for use upon all occasions. A good man, thus furnished, will bring forth, as Joseph out of his stores; will be speaking and doing that which is good, for God's glory, and the edification of others. See Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32. This is bringing forth good things. Some pretend to good expenses that have not a good treasure - such will soon be bankrupts: some pretend to have a good treasure within, but give no proof of it: they hope they have it in them, and thank God, whatever their words and actions are, they have good hearts; but faith without works is dead: and some have a good treasure of wisdom and knowledge, but they are not communicative, they do not bring forth out of it: they have a talent, but know not how to trade with it. The complete Christian in this bears the image of God, that he both is good, and does good. [2.] It is the character of an evil man, that he has an evil treasure in his heart, and out of it bringeth forth evil things. Lusts and corruptions dwelling and reigning in the heart are an evil treasure, out of which the sinner brings forth bad words and actions, to the dishonour of God, and the hurt of others. See Gen 6:5, Gen 6:12; Mat 15:18-20; Jam 1:15. But treasures of wickedness (Pro 10:2) will be treasures of wrath. 3. Christ speaks here concerning idle words, and shows what evil there is in them (Mat 12:36, Mat 12:37); much more is there in such wicked words as the Pharisees spoke. It concerns us to think much of the day of judgment, that that may be a check upon our tongues; and let us consider, (1.) How particular the account will be of tongue-sins in that day: even for every idle words, or discourse, that men speak, they shall give account. This intimates, [1.] That God takes notice of every word we say, even that which we ourselves do not notice. See Psa 139:4. Not a word in my tongue but thou knowest it: though spoken without regard or design, God takes cognizance of it. [2.] That vain, idle, impertinent talk is displeasing to God, which tends not to any good purpose, is not good to any use of edifying; it is the product of a vain and trifling heart. These idle words are the same with that foolish talking and jesting which is forbidden, Eph 5:4. This is that sin which is seldom wanting in the multitude of words, unprofitable talk, Job 15:3. [3.] We must shortly account for these idle words; they will be produced in evidence against us, to prove us unprofitable servants, that have not improved the faculties of reason and speech, which are part of the talents we are entrusted with. If we repent not of our idle words, and our account for them be not balanced by the blood of Christ, we are undone. (2.) How strict the judgment will be upon that account (Mat 12:37); By thy words thou shall be justified or condemned; a common rule in men's judgments, and here applied to God's. Note, The constant tenour of our discourse, according as it is gracious or not gracious, will be an evidence for us, or against us, at the great day. Those who seemed to be religious, but bridled not their tongue, will then be found to have put a cheat upon themselves with a vain religion, Jam 1:26. Some think that Christ here refers to that of Eliphaz (Job 15:6), Thine own mouth condemneth thee, and not I; or, rather, to that of Solomon (Pro 18:21), Death and life are in the power of the tongue.

Verse 38

It is probable that these Pharisees with whom Christ is here in discourse were not the same that cavilled at him (Mat 12:24), and would not credit the signs he gave; but another set of them, who saw that there was no reason to discredit them, but would not content themselves with the signs he gave, nor admit the evidence of them, unless he would give them such further proof as they should demand. Here is, I. Their address to him, Mat 12:38. They compliment him with the title of Master, pretending respect for him, when they intended to abuse him; all are not indeed Christ's servants, who call him Master. Their request is, We would see a sign from thee. It was highly reasonable that they should see a sign, that he should by miracles prove his divine mission: see Exo 4:8, Exo 4:9. He came to take down a model of religion that was set up by miracles, and therefore it was requisite he should produce the same credentials; but it was highly unreasonable to demand a sign now, when he had given so many signs already, that did abundantly prove him sent of God. Note, It is natural to proud men to prescribe to God, and then to make that an excuse for not subscribing to him; but a man's offence will never be his defence. II. His answer to this address, this insolent demand, 1. He condemns the demand, as the language of an evil and adulterous generation, Mat 12:39. He fastens the charge, not only on the scribes and Pharisees, but the whole nation of the Jews; they were all like their leaders, a seed and succession of evil-doers: they were an evil generation indeed, that not only hardened themselves against the conviction of Christ's miracles, but set themselves to abuse him, and put contempt on his miracles. They were an adulterous generation, (1.) As an adulterous brood; so miserably degenerated from the faith and obedience of their ancestors, that Abraham and Israel acknowledged them not. See Isa 57:3. Or, (2.) As an adulterous wife; they departed from that God, to whom by covenant they had been espoused: they were not guilty of the whoredom of idolatry, as they had been before the captivity, but they were guilty of infidelity, and all iniquity, and that is whoredom too: they did not look after gods of their own making, but they looked for signs of their own devising; and that was adultery. 2. He refuses to give them any other sign than he has already given them, but that of the prophet Jonas. Note, Though Christ is always ready to hear and answer holy desires and prayers, yet he will not gratify corrupt lusts and humours. Those who ask amiss, ask, and have not. Signs were granted to those who desired them for the confirmation of their faith, as to Abraham and Gideon; but were denied to those who demanded them for the excuse of their unbelief. Justly might Christ have said, They shall never see another miracle: but see his wonderful goodness; (1.) They shall have the same signs still repeated, for their further benefit, and more abundant conviction. (2.) They shall have one sign of a different kind from all these, and that is, the resurrection of Christ from the dead by his own power, called here the sign of the prophet Jonas this was yet reserved for their conviction, and was intended to be the great proof of Christ's being the Messiah; for by that he was declared to be the Son of God with power, Rom 1:4. That was such a sign as surpassed all the rest, completed and crowned them. "If they will not believe the former signs, they will believe this (Exo 4:9), and if this will not convince them, nothing will." And yet the unbelief of the Jews found out an evasion to shift off that too, by saying, His disciples came and stole him away; for none are so incurably blind as those who are resolved they will not see. Now this sign of the prophet Jonas he further explains here; (Mat 12:40) As Jonas was three days and three nights in the whale's belly, and then came out again safe and well, thus Christ shall be so long in the grave, and then shall rise again. [1.] The grave was to Christ as the belly of the fish was to Jonah; thither he was thrown, as a Ransom for lives ready to be lost in a storm; there he lay, as in the belly of hell (Jon 2:2), and seemed to be cast out of God's sight. [2.] He continued in the grave just as long as Jonah continued in the fish's belly, three days and three nights; not three whole days and nights: it is probable, Jonah did not lie so long in the whale's belly, but part of three natural days (nuchthēmerai, the Greeks called them); he was buried in the afternoon of the sixth day of the week, and rose again in the morning of the first day; it is a manner of speech very usual; see Kg1 20:29; Est 4:16; Est 5:1; Luk 2:21. So long Jonah was a prisoner for his own sins, so long Christ was a Prisoner for ours. [3.] As Jonah in the whale's belly comforted himself with an assurance that yet he should look again toward God's holy temple (Jon 2:4), so Christ when he lay in the grave, is expressly said to rest in hope, as one assured he should not see corruption, Act 2:26, Act 2:27. [4.] As Jonah on the third day was discharged from his prison, and came to the land of the living again, from the congregation of the dead (for dead things are said to be formed from under the waters, Job 26:5), so Christ on the third day should return to life, and rise out of his grave to send abroad the gospel to the Gentiles. 3. Christ takes this occasion to represent the sad character and condition of that generation in which he lived, a generation that would not be reformed, and therefore could not but be ruined; and he gives them their character, as it would stand in the day of judgment, under the full discoveries and final sentences of that day. Persons and things now appear under false colours; characters and conditions are here changeable: if therefore we would make a right estimate, we must take our measures from the last judgment; things are really, what they are eternally. Now Christ represents the people of the Jews, (1.) As a generation that would be condemned by the men of Nineveh, whose repenting at the preaching of Jonas would rise up in judgment against them, Mat 12:41. Christ's resurrection will be the sign of the prophet Jonas to them: but it will not have so happy an effect upon them, as that of Jonas had upon the Ninevites, for they were by it brought to such a repentance as prevented their ruin; but the Jews will be hardened in an unbelief that shall hasten their ruin; and in the day of judgment, the repentance of the Ninevites will be mentioned as an aggravation of the sin, and consequently the condemnation of those to whom Christ preached then, and of those to whom Christ is preached now; for this reason, because Christ is greater than Jonah. [1.] Jonah was but a man, subject to like passions, to like sinful passions, as we are; but Christ is the Son of God. [2.] Jonah was a stranger in Nineveh, he came among the strangers that were prejudiced against his country; but Christ came to his own, when he preached to the Jews, and much more when he is preached among professing Christians, that are called by his name. [3.] Jonah preached but one short sermon, and that with no great solemnity, but as he passed along the streets; Christ renews his calls, sat and taught, taught in the synagogues. [4.] Jonah preached nothing but wrath and ruin within forty days, gave no instructions, directions, or encouragements, to repent: but Christ, besides the warning given us of our danger, has shown wherein we must repent, and assured us of acceptance upon our repentance, because the kingdom of heaven is at hand. [5.] Jonah wrought no miracle to confirm his doctrine, showed no good will to the Ninevites; but Christ wrought abundance of miracles, and all miracles of mercy: yet the Ninevites repented at the preaching of Jonas, but the Jews were not wrought upon by Christ's preaching. Note, The goodness of some, who have less helps and advantages for their souls, will aggravate the badness of those who have much greater. Those who by the twilight discover the things that belong to their peace, will shame those who grope at noon-day. (2.) As a generation that would be condemned by the queen of the south, the queen of Sheba, Mat 12:42. The Ninevites would shame them for not repenting, the queen of Sheba for not believing in Christ. She came from a far country to hear the wisdom of Solomon; yet people will not be persuaded to come and hear the wisdom of Christ, though he is in every thing greater than Solomon. [1.] The queen of Sheba had no invitation to come to Solomon, nor any promise of being welcome; but we are invited to Christ, to sit at his feet and hear his word. [2.] Solomon was but a wise man, but Christ is wisdom itself, in whom are hid all the treasures of wisdom. [3.] The queen of Sheba had many difficulties to break through; she was a woman, unfit for travel, the journey long and perilous; she was a queen, and what would become of her own country in her absence? We have no such cares to hinder us. [4.] She could not be sure that it would be worth her while to go so far on this errand; fame uses to flatter men, and perhaps she might have in her own country or court wise men sufficient to instruct her; yet, having heard of Solomon's fame, she would see him; but we come not to Christ upon such uncertainties. [5.] She came from the uttermost parts of the earth, but we have Christ among us, and his word nigh us: Behold he stands at the door, and knocks. [6.] It should seem the wisdom the queen of Sheba came for was only philosophy and politics; but the wisdom that is to be had with Christ is wisdom to salvation. [7.] She could only hear Solomon's wisdom; he could not give her wisdom: but Christ will give wisdom to those who come to him; nay, he will himself be made of God to them Wisdom; so that, upon all these accounts, if we do not hear the wisdom of Christ, the forwardness of the queen of Sheba to come and hear the wisdom of Solomon will rise up in judgment against us and condemn us; for Jesus Christ is greater than Solomon. (3.) As a generation that were resolved to continue in the possession, and under the power, of Satan, notwithstanding all the methods that were used to dispossess him and rescue them. They are compared to one out of whom the devil is gone, but returns with double force, Mat 12:43-45. The devil is here called the unclean spirit, for he has lost all his purity, and delights in and promotes all manner of impurity among men. Now, [1.] The parable represents his possessing men's bodies: Christ having lately cast out a devil, and they having said he had a devil, gave occasion to show how much they were under the power of Satan. This is a further proof that Christ did not cast out devils by compact with the devil, for then he would soon have returned again; but Christ's ejectment of him was final, and such as barred a re-entry: we find him charging the evil spirit to go out, and enter no more, Mar 9:25. Probably the devil was wont sometimes thus to sport with those he had possession of; he would go out, and then return again with more fury; hence the lucid intervals of those in that condition were commonly followed with the more violent fits. When the devil is gone out, he is uneasy, for he sleeps not except he have done mischief (Pro 4:16); he walks in dry places, like one that is very melancholy; he seeks rest but finds none, till he returns again. When Christ cast the legion out of the man, they begged leave to enter into the swine, where they went not long in dry places, but into the lake presently. [2.] The application of the parable makes it to represent the case of the body of the Jewish church and nation: So shall it be with this wicked generation, that now resist, and will finally reject, the gospel of Christ. The devil, who by the labours of Christ and his disciples had been cast out of many of the Jews, sought for rest among the heathen, from whose persons and temples the Christians would every where expel him: so Dr. Whitby: or finding no where else in the heathen world such pleasant, desirable habitations, to his satisfaction, as here in the heart of the Jews: so Dr. Hammond: he shall therefore enter again into them, for Christ had not found admission among them, and they, by their prodigious wickedness and obstinate unbelief, were still more ready than ever to receive him; and then he shall take a durable possession here, and the state of this people is likely to be more desperately damnable (so Dr. Hammond) than it was before Christ came among them, or would have been if Satan had never been cast out. The body of that nation is here represented, First, As an apostate people. After the captivity in Babylon, they began to reform, left their idols, and appeared with some face of religion; but they soon corrupted themselves again: though they never relapsed into idolatry, they fell into all manner of impiety and profaneness, grew worse and worse, and added to all the rest of their wickedness a wilful contempt of, and opposition to, Christ and his gospel. Secondly, As a people marked for ruin. A new commission was passing the seals against that hypocritical nation, the people of God's wrath (like that, Isa 10:6), and their destruction by the Romans was likely to be greater than any other, as their sins had been more flagrant: then it was that wrath came upon them to the uttermost, Th1 2:15, Th1 2:16. Let this be a warning to all nations and churches, to take heed of leaving their first love, of letting fall a good work of reformation begun among them, and returning to that wickedness which they seemed to have forsaken; for the last state of such will be worse than the first.

Verse 46

Many excellent, useful sayings came from the mouth of our Lord Jesus upon particular occasions; even his digressions were instructive, as well as his set discourses: as here, Observe, I. How Christ was interrupted in his preaching by his mother and his brethren, that stood without, desiring to speak with him (Mat 12:40, Mat 12:47); which desire of theirs was conveyed to him through the crowd. It is needless to enquire which of his brethren they were that came along with his mother (perhaps they were those who did not believe in him, Joh 7:5); or what their business was; perhaps it was only designed to oblige him to break off, for fear he should fatigue himself, or to caution him to take heed of giving offence by his discourse to the Pharisees, and or involving himself in a difficulty; as if they could teach him wisdom. 1. He was as yet talking to the people. Note, Christ's preaching was talking; it was plain, easy, and familiar, and suited to their capacity and case. What Christ had delivered had been cavilled at, and yet he went on. Note, The opposition we meet with in our work, must not drive us from it. He left off talking with the Pharisees, for he saw he could do no good with them; but continued to talk to the common people, who, not having such a conceit of their knowledge as the Pharisees had, were willing to learn. 2. His mother and brethren stood without, desiring to speak with him, when they should have been standing within, desiring to hear him. They had the advantage of his daily converse in private, and therefore were less mindful to attend upon his public preaching. Note, Frequently those who are nearest to the means of knowledge and grace, are most negligent. Familiarity and easiness of access breed some degree of contempt. We are apt to neglect that this day, which we think we may have any day, forgetting that it is only the present time we can be sure of; tomorrow is none of ours. There is too much truth in that common proverb, "The nearer the church, the further from God;" it is pity it should be so. 3. They not only would not hear him themselves, but they interrupted others that heard him gladly. The devil was a sworn enemy to our Saviour's preaching. He had sought to baffle his discourse by the unreasonable cavils of the scribes and Pharisees, and when he could not gain his point that way, he endeavoured to break it off by the unseasonable visits of relations. Note, We often meet with hindrances and obstructions in our work, by our friends that are about us, and are taken off by civil respects from our spiritual concerns. Those who really wish well to us and to our work, may sometimes, by their indiscretion, prove our back-friends, and impediments to us in our duty; as Peter was offensive to Christ, with his, "Master, spare thyself," when he thought himself very officious. The mother of our Lord desired to speak with him; it seemed she had not then learned to command her Son, as the iniquity and idolatry of the church of Rome has since pretended to teach her: nor was she so free from fault and folly as they would make her. It was Christ's prerogative, and not his mother's, to do every thing wisely, and well, and in its season. Christ once said to his mother, How is it that ye sought me? Wist he not, that I must be about my Father's business? And it was then said, she laid up that saying in her heart (Luk 2:49); but if she had remembered it now, she would not have given him this interruption when he was about his Father's business. Note, There is many a good truth that we thought was well laid up when we heard it, which yet is out of the way when we have occasion to use it. II. How he resented this interruption, Mat 12:48-50. 1. He would not hearken to it; he was so intent upon his work, that no natural or civil respects should take him off from it. Who is my mother and who are my brethren? Not that natural affection is to be put off, or that, under pretence of religion, we may be disrespectful to parents, or unkind to other relations; but every thing is beautiful in its season, and the less duty must stand by, while the greater is done. When our regard to our relations comes in competition with the service of God, and the improving of an opportunity to do good, in such a case, we must say to our Father, I have not seen him, as Levi did, Deu 33:9. The nearest relations must be comparatively hated, that is, we must love them less than Christ (Luk 14:26), and our duty to God must have the preference. This Christ has here given us an example of; the zeal of God's house did so far eat him up, that it made him not only forget himself, but forget his dearest relations. And we must not take it ill of our friends, nor put it upon the score of their wickedness, if they prefer the pleasing of God before the pleasing of us; but we must readily forgive those neglects which may be easily imputed to a pious zeal for God's glory and others' good. Nay, we must deny ourselves and our own satisfaction, rather than do that which may any way divert our friends fRom. or distract them in, their duty to God. 2. He took that occasion to prefer his disciples, who were his spiritual kindred, before his natural relations as such: which was a good reason why he would not leave preaching to speak with his brethren. He would rather be profiting his disciples, than pleasing his relations. Observe, (1.) The description of Christ's disciples. They are such as do the will of his Father; not only hear it, and know it, and talk of it, but do it; for doing the will of God is the best preparative for discipleship (Joh 7:17), and the best proof of it (Mat 7:21); that denominates us his disciples indeed. Christ does not say, "Whosoever shall do my will," for he came not to seek or do his own will distinct from his Father's: his will and his Father's are the same; but he refers us to his Father's will, because now in his present state and work he referred himself to it, Joh 6:38. (2.) The dignity of Christ's disciples: The same is my brother, and sister, and mother. His disciples, that had left all to follow him, and embraced his doctrine, were dearer to him than any that were akin to him according to the flesh. They had preferred Christ before their relations; they left their father (Mat 4:22; Mat 10:37); and now to make them amends, and to show that there was no love lost, he preferred them before his relations. Did not they hereby receive, in point of honour, a hundred fold? Mat 19:29. It was very endearing and very encouraging for Christ to say, Behold my mother and my brethren; yet it was not their privilege alone, this honour have all the saints. Note, All obedient believers are near akin to Jesus Christ. They wear his name, bear his image, have his nature, are of his family. He loves them, converses freely with them as his relations. He bids them welcome to his table, takes care of them, provides for them, sees that they want nothing that is fit for them: when he died he left them rich legacies, now he is in heaven he keeps up a correspondence with them, and will have them all with him at last, and will in nothing fail to do the kinsman's part (Rut 3:13), nor will ever be ashamed of his poor relations, but will confess them before men, before the angels, and before his Father.

Verse 1

12:1-14 Matthew places Jesus’ offer of rest (11:28-30) in close connection with a discussion of the Sabbath. Jesus’ rest liberates people from human traditions concerning the Sabbath (cp. Heb 4:1-11). The Pharisees rejected Jesus because of their commitment to tradition.

12:1-8 This exchange highlights the Pharisees’ lack of compassion as they imposed a burdensome yoke (11:29-30).

12:1 The Sabbath, the seventh day of the week, was to be a day of complete rest according to Old Testament laws (Gen 2:2-3; Exod 20:8-11). The Sabbath is fulfilled in Christ (cp. Heb 4:1-11).

Verse 3

12:3-7 The Pharisees did not understand that the Sabbath was designed to benefit people. Their view of the Sabbath placed onerous burdens on people.

12:3-4 Ritual laws were at times rightly suspended for particular people or circumstances (1 Sam 21:1-6).

Verse 5

12:5-6 Priests worked on the Sabbath (Lev 24:8-9; Num 28:9-10), and this was not offensive to Pharisees. If the priests’ work for the Temple on the Sabbath is allowed, then certainly Jesus can do the same because he is greater than the Temple (see Matt 4:23; 9:35; 11:2-6, 20-30).

Verse 7

12:7 The Pharisees’ view of the Sabbath was unscriptural since it broke the deeper principle of mercy.

Verse 8

12:8 Jesus is superior to David, the priests, and the Temple. He reigns even over the Sabbath.

Verse 9

12:9-14 This second Sabbath controversy castigates the Pharisees for elevating regulations over human needs (see 12:7, 11-12).

12:9 their synagogue: A disunion was developing between Jesus and Judaism (also 4:23).

Verse 10

12:10 Does the law permit: Rabbinic tradition permitted healing on the Sabbath only if life was in danger. Since life was not in jeopardy, the Pharisees thought healing was not permitted.

Verse 11

12:11-12 Their practice of rescuing animals but neglecting fellow humans was inconsistent.

Verse 15

12:15-21 This summary of Jesus’ ministry clarifies Jesus’ nature as the Messiah, the Servant of God who will bring salvation to the nations (see Isa 42:1-4).

Verse 18

12:18 This quotation parallels Jesus’ baptism (3:13-17). • Justice (or judgment) can have positive or negative implications; the context here favors a positive meaning (12:20; cp. 23:23).

Verse 20

12:20 Instead of increasing people’s spiritual burden, Jesus offers compassionate forgiveness and sustenance (see 11:28-30; 12:1-14).

Verse 22

12:22-45 The Messiah was rejected by the Pharisees, the teachers of religious law, and his own generation.

Verse 23

12:23 Amazement was a common response to Jesus’ miracles (Mark 2:12; 6:51; Luke 2:47; 8:56; 24:22). • Could it be: The question expected a negative answer: Jesus did not fit their expectations for the Messiah, but his miracles did prompt the question.

Verse 24

12:24 Satan: Greek Beelzeboul; see study note on 10:25.

Verse 26

12:26 Jesus argued, in essence, “If I cast out demons under the influence of Satan, then Satan is dividing his camp, which obviously would be a foolish thing for Satan to do.”

Verse 27

12:27 what about your own exorcists (literally your sons): Jesus forced them to think consistently. If demons are cast out under Satan’s influence, then their disciples were equally guilty (see Acts 19:13-16).

Verse 28

12:28 The Pharisees were being confronted with and were rejecting the Kingdom of God itself (see Luke 17:20-21; 1 Jn 3:8). Jesus’ miracles brought the power of the Kingdom into the present reality; its ultimate consummation awaits Christ’s second coming.

Verse 29

12:29 This parable forced the Pharisees to answer a simple question: Can anyone cast out demons without first binding Satan’s powers and thus opposing him (see Isa 49:24-26; 53:12)? • tie him up: Jesus overcame Satan first at his temptation (Matt 4:1-11), then throughout his ministry (see Luke 10:17-20), and ultimately on the cross (see Col 2:14-15).

Verse 31

12:31 In the face of the Pharisees’ accusations of Satanic influence, Jesus had just argued that he, the Messiah, cast out demons through the power of the Holy Spirit. In this context, blasphemy against the Holy Spirit can only mean attributing the ministry and exorcisms of Jesus to Satan’s power.

Verse 32

12:32 One may stumble over Jesus’ mysterious revelation of himself as Son of Man and be forgiven, but one cannot be forgiven for attributing the work of the Spirit to Satan. The present-day analogy is the outright rejection of the conviction of the Holy Spirit concerning Christ—that is, the ultimate rejection of the Good News by an unbeliever (cp. Heb 6:4-6; 1 Jn 5:16-21).

Verse 33

12:33-37 Jesus got to the heart of the matter: The Pharisees did not accept him or the divine origin of his ministry because they were wicked (see 7:15-27).

Verse 36

12:36-37 The idle word, in this context, was the accusation that Jesus had demonic inspiration. • What one says will acquit or condemn; one’s words reflect the true condition of the heart.

Verse 38

12:38 a miraculous sign to prove: A popular expectation of the Messiah, probably fueled by biblical accounts about Moses (Exod 4:1-9; see also Isa 7:11, 14; 38:7-8), was that the Messiah would display spectacular miracles on command (see Matt 16:1-4; Luke 23:8; John 2:18; 4:48; 6:30; 7:31; 9:16; 11:47; 1 Cor 1:22).

Verse 39

12:39-40 To demand a sign demonstrates a lack of faith. • The sign of the prophet Jonah consisted of Jonah’s “resurrection” from the large fish after three days and three nights as well as his preaching (12:41; Luke 11:32); it was analogous to Jesus’ burial and resurrection and his preaching. Jesus was drawing a parallel between Jonah’s experience and what he himself would experience. He was not predicting an exact chronology of his death and resurrection. • Heart of the earth is a euphemism for the grave.

Verse 41

12:41-42 someone greater: Jesus is greater than the Temple (12:6), a prophet (Jonah), and a king (Solomon); therefore, rejection of him entails greater judgment on this “evil, adulterous generation” (12:39).

Verse 42

12:42 The queen of Sheba: See 1 Kgs 10:1-13.

Verse 43

12:43-45 The Messiah came in victory over demonic powers, but instead of repenting, the nation as a whole rejected the Messiah. Just as an exorcised demon will return if the house is not properly prepared against it, so judgment would come to this evil generation for rejecting the Messiah.

12:43 Demons were thought to prefer the arid desert (see Rev 18:2; cp. Isa 13:21; 34:14).

Verse 48

12:48-50 Those who are true members in Jesus’ family do the will of the Father, as expressed in the commands of Jesus (see 7:21). Obedience does not earn entrance into this family, but one cannot be considered a member if he or she is not obedient (see 3:15; 5:17-48; 6:10, 12; 7:13-27; 21:31).