CHAPTER 12
At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick some heads of grain and eat them. Matthew 12:1
In Jesus’ time cultivated fields were laid out in long narrow strips. The ground between these strips often served as roadways or right of ways.1 On this day the disciples were hungry. At other times we see that Jesus himself was also hungry (Mk. 11:12; cf. Matt. 25:35). His purpose was not to satiate his disciples with luxuries but to allow them to have sufficient nourishment to sustain life. In those days many folks were hungry.
God in his great love for his people had provided for their hunger. He had instructed the farmers to not reap the corners of their fields but leave the grain in those corners for the poor and the stranger (Lev. 23:22). God had also commanded that the poor and the strangers could pluck grain along the waysides. They could pluck with their hands to satisfy hunger but they could not use a sickle to gather the grain (Deut. 23:25).
The grains they were reaping could have been barley, which was getting ripe at the Passover season or it could have been very early wheat. Some older translations have the grain as “corn.” However, Indian corn was not available until the discovery of America.2
Even today, the Galilee is a very lovely and fruitful area as it was in Jesus’ time. Josephus (first century) says of the area: “…their soil is universally rich and fruitful, and full of the plantations of trees of all sorts, insomuch that it invites the most slothful to take pains in its cultivation, but its fruitfulness: accordingly, it is all cultivated by its inhabitants, and no part of it lies idle” (Josephus, Wars, 3. 3. 2).
As I have mentioned, my wife and I lived near the Sea of Galilee for four years and we can attest to what a beautiful and fruitful area it is today. We lived in Migdal, and just below our city to the north lay the very fruitful Plain of Gennesaret. The farmers in our area grew many kinds of grain crops plus various types of citrus fruits, dates, avocadoes, bananas, mangoes, etc. The close-by hilly area between Capernaum and Chorazin, with its black volcanic soil, was famous in Bible times for the growing of early grains.3 Jesus and his disciples were most likely somewhere in this area.
“When the Pharisees saw this, they said to him, ‘Look! Your disciples are doing what is unlawful on the Sabbath’” (12:2). The Pharisees had already determined that Jesus was a dangerous person (9:3, 11, 34;10:25; 11:19). Luke makes clear that they had come from all over Galilee and from Jerusalem and Judea to stalk Jesus (Lk. 5:17). They were trying to gather enough evidence to condemn him.
By the fact that the Pharisees were walking along with Jesus and his disciples it seems to indicate that they were all on a Sabbath stroll. According to the Talmud, it was not permitted to journey over 2,000 paces on the Sabbath.4 We can be certain that the Pharisees would not have exceeded this limit. Had Jesus exceeded it, we also can be sure that the Pharisees would have charged him with this breach.
We might ask what was so bad about the disciples’ actions. According to the numerous regulations of the scribes and Pharisees the disciples were guilty. France mentions how they had devised 39 areas of work that were strictly forbidden on the Sabbath.5 Some of these restrictions were absolutely ridiculous. For instance, it was forbidden to tie a knot on the Sabbath, however, a woman could tie a knot in her girdle. If a bucket of water had to be raised from the well, a knot could not be tied. Yet, a woman could tie her girdle to the bucket and then to the rope and water could be drawn.6
God had forbidden people to do work on the Sabbath and reaping grain would have been classified as work (Exo. 20:10; 34:21; 35:2-3; Num. 15:32-36). However, God was not the least interested in the minutiae and silliness of Pharisaic regulations. According to them the disciples were guilty of harvesting, processing, winnowing, preparing food and all with ceremonially unclean hands no doubt.7 Luke 6:1 tells us that they were rubbing out the grain in their hands (processing). No doubt they were blowing the husks away (winnowing). Coffman with tongue-in cheek-says that if they knocked a few drops of dew off the plants while passing, they would also have been guilty of irrigating the land.8
In the previous chapter, Matthew had just told us about Jesus’ yoke being easy and his burden being light. Now, we are introduced to the yoke of man-made law that was so heavy and confusing that no one could keep it perfectly.
Now, as Christians we might ask how we relate to the law and if we in any way are still under the Sabbath and its restrictions (see comments on 5:17)? The Bible tells us that Jesus is Lord of the Sabbath (12:8; Lk. 6:5). Jesus created all things, even the Sabbath (Jn. 1:3). He made the Sabbath for man and not man for the Sabbath (Mk. 2:27). When he came he fulfilled the Sabbath law in his very person. Today to love and serve him is to keep the Sabbath. Some early Christians no doubt worshipped on the Sabbath and many still do in Israel because Sunday is a regular work day, like our Monday in the US. They also worshipped on the first day of the week or Sunday. Because it was a work day they probably worshipped mostly at night or early morn. There is no command in the New Testament that requires Christians to worship on the Sabbath.9 However, in the end of the age we learn that the Sabbath will regain worldwide prominence (Isa. 66:23).
“He answered, ‘Haven’t you read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread— which was not lawful for them to do, but only for the priests” (12:3-4). Kretzmann comments, “Jesus had a most disconcerting way of quoting scripture to his enemies, which usually resulted in their chagrin and shameful rout.” 10
Jesus refers them back to the days of David as he was fleeing from the tyrant King Saul (1 Sam. 21:1-9). David fled at first to Nob where the tabernacle was located. Since he and his men were famished he asked the priest for bread. The priest had no bread except the showbread or bread of the presence that was changed every Sabbath. This bread was only to be eaten by the priests according to God’s law. David took the bread and since he was without weapons he took the sword of the giant Goliath whom he had slain in battle as a child. This meeting was to be fateful for the priests at Nob. When Saul heard of it he had the priests there executed because of their apparent complicity with David.
This account illustrates that the need of man can generally override the rules of God. No one was supposed to eat the holy bread but the priests and yet it was given to David in his need, although he was not from the priestly line. The scripture never condemns David for this act. Meyer says, “…the primary concern must always be the deep and pressing claims of humanity. Thus it was perfectly legitimate for David to eat the showbread.” 11 This is a disguised “how much more” argument. If David could do that then what can the one greater than David do? He can allow his disciples to eat grain on the Sabbath and no one on earth had better dare to object.
“Or haven’t you read in the Law that the priests on Sabbath duty in the temple desecrate the Sabbath and yet are innocent? I tell you that something greater than the temple is here” (12:5-6). This section is not found in the parallels of Mark and Luke. It makes up the Lord’s second argument in reply to the Pharisees’ charges. In Bible times the priests had to labor on the Sabbath and they were guiltless. They even had to offer a double offering on the Sabbath (Num. 28:9-10). These offerings required a lot of labor in keeping the fires going; in slaying sacrificial animals; skinning them and placing the required parts on the altar. They also had to change the bread of the presence each Sabbath (Lev. 24:8).12 If they could do this and be guiltless, then the Pharisees had no basis for attacking him.
Jesus here uses the neuter (“something greater”) and some commentators feel that the work of Jesus or his kingdom may be indicated. France says, “In Jesus and his ministry a new work of God, transcending the temple ritual of the Old Testament, has begun…more fully developed in the Letter to the Hebrews…” 13 Keener comments: “…the suggestion that a human being could be greater than the temple would have struck most ancient Jewish ears as presumptuous and preposterous.” 14
“If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath” (12:7-8). Here Jesus quotes from Hosea 6:6 in the Septuagint version. Morris comments: “It is the practice of compassion that should distinguish the people of God rather than the punctilious observance of outward regulations, no matter how sacred…sacrifice could so easily become merely mechanical and external…The compassionate do not rush to condemn people, as these Pharisees had condemned people who were guiltless.” 15 All obedience should be carried out in an attitude of love for God and for others. Wiersbe says, “Any religious law that is contrary to mercy and the care of nature should be looked on with suspicion.” 16
Matthew and Luke omit a very important phrase in Mark that we mentioned earlier. It says, “…The Sabbath was made for man, not man for the Sabbath” (Mk. 2:27). Man was made before the Sabbath was instituted. It works against the plan of God for man to be under bondage to the Sabbath. God made the Sabbath so that humanity could enjoy a rest and refreshing and so they could use the day to turn their hearts again to God. We live in a sad and fretful age where there is no longer even the concept of the Sabbath or of rest. Today many, particularly those in junior management positions, may find themselves working 60 or more hours per week (with overtime hours unpaid), having no time for self, for wife and family or for God.
THE MAN WITH A SHRIVELED HAND
Going on from that place, he went into their synagogue, and a man with a shriveled hand was there. Looking for a reason to bring charges against Jesus, they asked him, “Is it lawful to heal on the Sabbath?” Matthew 12:9-10
We note that in Jesus’ life he was faithful to attend the synagogue. That should be a rebuke to the many Christians today who feel that they can be perfectly good saints and stay away from church.
There was a man in the synagogue with a shriveled hand. This hand was dry, lifeless and probably paralyzed.17 Luke informs us that it was his right hand (Lk. 6:6). That would obviously have made it difficult for the man to work and make a living. Of course, such a thing was unsightly and probably embarrassing to the poor man.
The other two Synoptic Gospels of Mark and Luke make it plain that the scribes and Pharisees were watching Jesus to see if he would heal on the Sabbath (Mk. 3:2; Lk. 6:7). In other words, a trap was set for Jesus. It is even possible that these two groups had rounded up the man and brought him to the synagogue for this very purpose. We note that it was probably one of these groups that asked Jesus about the legality of healing on the Sabbath. Barclay says, “It was not by chance that the scribes and Pharisees were in the synagogue on that Sabbath.” 18 Clearly, they were trying to provoke a crisis. The ideas of these groups were so skewed that the followers of Shammai did not even allow people to pray for healing on the Sabbath.19
According to the understandings of the scribes and Pharisees a person could not be healed on the Sabbath unless the injury was life threatening.20 Such was not the case with this man’s shriveled arm. He could well have waited until the Sabbath was over to be healed. Jesus, however, thought otherwise.
“He said to them, ‘If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a person than a sheep! Therefore it is lawful to do good on the Sabbath’” (12:11-12). In Mark, it is recorded that Jesus asked them a rhetorical question, “…Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?…” (cf. Mk. 3:4; cf. Lk. 6:9).21 Jesus concluded that it was lawful to do good.
The scribes and Pharisees in all their legal musings had somehow lost the concept of man being made in the image of God (Gen. 1:26). They could give needed care to their animals but they refused to give care to humankind. In our western societies today we are much in the same fix. We spend billions on the care of our pets but refuse to help the poor, the hungry and the homeless in our communities. We often treat people worse than we treat animals. The animal rights folks will stop at nothing to help an endangered species but they will not lift a finger to help a baby that is being aborted.
“Then he said to the man, ‘Stretch out your hand.’ So he stretched it out and it was completely restored, just as sound as the other’” (12:13). Jesus’ command to stretch out his hand was quite an impossible feat for the man.22 It is interesting that Jesus often involved people in their own healing. Obviously, as the man tried to stretch out his hand he found that it was healed. How often it is that when God gives us a command to do something, he then supplies the strength for us to do it.23 In an instant of compassion Jesus gave this man back his right arm and hand, his profession, and his self-respect.24
One would have thought that these religious leaders would have rejoiced to see such a miracle. Rather, they were filled with fury (Lk. 6:11) and immediately began making plans as to how they could murder Jesus. Mark tells us how they joined up with their normal enemy, the Herodian political party, and began to formulate their evil plans (Mk. 3:6). Clarke sighs, “Nothing sooner leads to utter blindness, and hardness of heart, than envy.” 25 These leaders by the minutiae of their laws had made themselves lords over the people, but Jesus was threatening their position. Coffman says, “Hatred and blind rage will always try to destroy that which cannot be removed by more conventional means.” 26
JESUS AS GOD’S CHOSEN SERVANT
Aware of this, Jesus withdrew from that place. A large crowd followed him, and he healed all who were ill. He warned them not to tell others about him. Matthew 12:15-16
Jesus might have overheard someone speaking about the plot against him. He could have also been guided by the Spirit. The Lord did not want to provoke a crisis with the Pharisees and others before the appointed time, so he withdrew from the area. He had done this in 4:12 and would do it on other occasions (cf. 14:13; 15:21; 16:5). As he withdrew, a large crowd followed and he continued with his healing ministry.
“He warned them not to tell others about him” (v. 16). Jesus had a one hundred percent healing ratio but he did not want it advertised. This was a continuation of what has been called Jesus’ “messianic secret” mode of operation (cf. 8:4). Osborne explains, “A popular following of miracle seekers would hinder his teaching ministry and arouse false hopes about an earthly kingdom…” 27
“This was to fulfill what was spoken through the prophet Isaiah: ‘Here is my servant whom I have chosen, the one I love, in whom I delight; I will put my Spirit on him, and he will proclaim justice to the nations. He will not quarrel or cry out; no one will hear his voice in the streets. A bruised reed he will not break, and a smoldering wick he will not snuff out, till he has brought justice through to victory. In his name the nations will put their hope’” (12:17-21). This is Matthew’s longest Old Testament quotation. It is characteristic of Matthew to make many such quotations from ancient scripture.28 This passage is taken from Isaiah 42:1-4.
Since this quote is from what have been called the Servant Songs of Isaiah, it would be well for us to better understand this section of scripture. Obviously, Israel’s scholars completely missed it in Jesus’ time and continue to do so today. So, let us pause and deal with this important section of Isaiah.
There are four Servant Songs in Isaiah. The first is found in 42:1-9; the second in 49:1-13; the third in 50:4-11; and the fourth and final in 52:13 – 53:12. Through the centuries, many have wondered exactly who is the servant. The very surprising answer is revealed to us in the introductory section of Isaiah 41:8, where God exclaims: “…O Israel, my servant, Jacob, whom I have chosen…” With no shadow of doubt, Israel is named originally as the servant of the Lord. We see this truth revealed here and in several other places in the book (cf. Isa. 44:1; 44:21; 45:4).
What has also troubled and baffled scholars and Bible interpreters over the centuries is the manner in which Isaiah presents the servant. At times this servant seems fainthearted, despondent and even a failure. At other times he seems totally victorious. Sometimes the servant can be interpreted as the nation of Israel but at other times he is clearly a person. Israel has always seen the servant as the nation and not as an individual.29
Although Israel is named as the servant, it is evident that this servant has failed God. The Lord says in Isaiah 42:19, “Who is blind but my servant, and deaf like the messenger I send…” Throughout these songs we see a clear pattern developed. Israel is designated as the servant; Israel grows discouraged and fails; and finally God encourages and helps Israel. This cycle is clearly seen in each of the chapters 41-44.
It is the actual songs themselves that make a further revelation of the servant. In the first song of Isaiah 42:1-9, we see that God delights in his Servant. This is reminiscent of the language of Matthew 3:17, where God says of Jesus at his baptism: “…This is my Son, whom I love; with him I am well pleased.” We see in Isaiah 42:4, that this Servant will not falter or be discouraged till he brings justice on earth. He will become a light to the Gentiles and the islands will put their hope in him. It is here in 12:18-21, that we see a portion of this song is actually quoted and applied to Jesus.
We note that the Servant proclaims justice to the nations or Gentiles. Israel was called to be a light to the nations but she failed that task. Rather than being a light, Israel had come to despise the Gentiles. We see how offensive Gentiles had become in Jesus’ visit to Nazareth. When he mentioned Gentiles they tried to kill him (Lk. 4:25-29). When Paul mentioned Gentiles in the temple court the Jews tried to kill him too (Acts 22:21-22).
The second song of Isaiah 49:1-13 clears up the mystery and is the key to understand the whole section. Israel is named again as the servant (v. 3), but the writer switches immediately to one greater than Israel. Clearly this one has the task of rescuing Israel. This is an astounding passage of scripture. It is surely one of the most important passages in the whole Bible. Here, it is revealed that the Messiah has a two-fold task. Part “A” of his task is to bring Israel back and gather the nation to himself (v.5). Concerning this task, God says an amazing thing to his Messiah: “…It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept…” (v. 6). Imagine that! It is too small a job for this Servant to take care of Israel for thousands of years; to save her in persecution; to bring her from the terrible Holocaust and to resettle her in her own land against the outright rage and opposition of most of the nations on earth.
We see in this passage that there is a second job for the Servant Messiah. This is part “B” of his assignment. God says: “…I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth” (v. 6b). These two themes are picked up in the gospels and emphasized in the song of Mary (Lk. 1:54) and in the statements of Simeon concerning the baby Jesus (Lk. 2:30-32).
The third song (Isa. 50:4-11) and especially the fourth song (52:13 – 53:12) have become dear to Christians everywhere. The Servant offered his back and his cheeks to vile abuse (cf. Matt. 27:26-30). The now Suffering Servant then died for his people’s sins (Isa. 53:5) and surprisingly, this was the Lord’s will (53:10). Thus, Jesus came to redeem his people not to deliver the nation from the Romans. Jesus wanted to deal with the problem that caused them to be subject to the Romans in the first place. That was the sin and rebellion problem.
Matthew further reveals the Servant. We note that God has put his Spirit on the Servant (Matt. v. 18) and this of course was fulfilled at Jesus’ baptism (3:16-17). In Matthew verse 19 we read: “He will not quarrel or cry out; no one will hear his voice in the streets.” This means that Jesus would work quietly and not be a rabble-rouser or soap box orator.30
In verse 20, Matthew says, “A bruised reed he will not break, and a smoldering wick he will not snuff out, till he has brought justice through to victory.” There were millions of reeds along the lakes, ponds and rivers of Israel. Meyer says, “A reed is not of much account …A bruised reed is still more worthless to the eye of the world…” 31 A reed might make a fishing pole or a toy flute. It might even be woven into cheap furniture. But who would mess with a broken reed? It was to be cut down or trampled under. Only Jesus would stoop to straighten and sustain it.
A smoldering wick was usually tossed into the garbage. The wick here is the Greek word linon. It is rendered as flax in some translations. The wick was smoking because it was either used up or the supply of oil was low. Jesus would not blow it out or toss it away. Instead he would fan it and help it to burn brighter. What a message all this was about Jesus’ work and the kingdom of God. Utley says, “Jesus’ kingdom looked so weak and small, yet it would fill the earth with joy (cf. Matt. 13:31-32).” 32
Finally, in verse 21 Matthew says, “In his name the nations will put their hope.” In this verse and also in verse 18, the nations or Gentiles are mentioned. Israel was originally called to be a light to the nations but she failed miserably (Isa. 42:6). It was left to Jesus the true Servant to fulfill that task (Isa. 49:6).
Here we might think of that old hymn, The Light of the World is Jesus, written by Philip P. Bliss in 1875:
The whole world was lost in the darkness of sin,
The Light of the world is Jesus!
Like sunshine at noonday, his glory shone in;
The Light of the world is Jesus!
Refrain:
Come to the light, ’tis shining for thee;
Sweetly the light has dawned upon me;
Once I was blind, but now I can see:
The Light of the world is Jesus! 33
JESUS AND THE EVIL KINGDOM
Then they brought him a demon-possessed man who was blind and mute, and Jesus healed him, so that he could both talk and see. Matthew 12:22
Morris comments: “The length of the section is noteworthy. Matthew is usually very concise, but he evidently regards this passage as very important and he treats it more fully than is his custom.” 34 Obviously, Jesus as well as Matthew, unlike many churchmen and Christians in this era, took demon activity very seriously. Jesus well knew that he was dealing with an unseen spiritual foe that was present and powerful. In fact, the kingdom of evil was much like a spiritual Mafia, lorded over by the devil himself. The Jewish people of that time did not see all sickness as demon-caused but they certainly knew that some sickness and affliction was caused by demon possession. This man was a good example of that. Thus Jesus simply healed him so that he could both talk and see. The demonic power was broken. Barclay says, “It is significant to note that the sign of the coming of the kingdom was not full churches and great revival meetings, but the defeat of pain.” 35
“All the people were astonished and said, ‘Could this be the Son of David?’” (12:23). Jesus’ action was obviously a Messianic sign for all who had eyes to see and ears to hear (cf. Isa. 29:18; 35:5; 42:7,16).36 It is interesting how the common people heard Jesus gladly and with delight (Mk. 12:37). They were also thrilled with his miracles. They were willing to assign to Jesus the Messianic title “Son of David.” This title sprang from 2 Samuel chapter 7, and we see it used often in Matthew (cf. 1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9, 15; 22:42).37 However, Jesus ultimately claimed that this title was deficient to fully describe him (22:42-46).
“But when the Pharisees heard this, they said, ‘It is only by Beelzebul, the prince of demons, that this fellow drives out demons’” (12:24). The Pharisees could not deny the wonder-working power of Jesus so they had to come up with some explanation for his power. They hit on the idea of saying that his power came from Beelzebul, the prince of demons (see comments on 10:25). Unfortunately, this approach created many more problems than it solved.
It linked Jesus the Messiah of Israel with an ancient false god and that instantly made them blasphemers. Their blasphemy continued on for centuries with the Jewish Talmudists and was even eventually picked up by the pagan philosopher and writer Celsus.38 Their blasphemy came with a proud sneer as they only addressed Jesus as “this fellow,” which was in itself contemptuous.39
“Jesus knew their thoughts and said to them, ‘Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand. If Satan drives out Satan, he is divided against himself. How then can his kingdom stand?’” (12:25-26). In addition to being blasphemous and wrong, their statement was illogical and impractical. The famed Bible scholar F. F. Bruce says, “Satan may be wicked…but he is not a fool.” 40 We know today that any church, organization or government cannot stand if it is divided within. The same is true of Satan’s kingdom. His kingdom will eventually fall, but not because of inner division.
The fact that Jesus could read their thoughts is interesting. This may be explained by the normal human capacity of the Lord that was undiluted by the fall.41 However, we know that in a final and complete sense it is only God who knows our thoughts (Psa. 139:2; Jer. 17:10). 42
“And if I drive out demons by Beelzebul, by whom do your people drive them out? So then, they will be your judges” (12:27). According to the Jewish historian Josephus, exorcism was practiced by the Jews (Josephus, Ant., 8.2.5.). Josephus tells us that this skill was originated by King Solomon, who left the practice to others. The historian tells of witnessing a certain Elezar expel a demon from a man successfully using this procedure. It was done in the presence of Vespasian, his captains and soldiers. Osborne says, “In the first century, exorcism was a thriving business, both in pagan and Jewish societies (Mk. 9:38; Acts 19:13-14).” 43 France asks, “… if exorcism as such was accepted in Jewish society, why should Jesus’ practice of it be suspect?” 44
“But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you” (12:28). Blomberg comments: “Verse 28 is arguably the single most important teaching of Jesus on realized eschatology – the present aspect of the kingdom…” 45 France adds, “…There is a kingdom of Satan as well as a kingdom of God, and this passage reveals the two as locked in mortal conflict in the ministry of Jesus.” 46 In the next chapter, Matthew will show by Jesus’ parables how the kingdom of God is ever increasing, thus rendering the kingdom of evil smaller and smaller. The victory of Jesus began in earnest during the temptation (4:1-11) where Jesus met Satan “eyeball to eyeball” and where Satan seemed anxious to get away.
“Or again, how can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can plunder his house” (12:29). France notes: “The ‘binding of Satan’ was a feature in Jewish apocalyptic hope…and became also part of Christian eschatology (Rev. 20:1-3).” 47 Obviously, Jesus was able to plunder Satan’s kingdom because he had bound him and his activity. The disciples were given the power to heal and cast out demons and thus they continued on with the Master’s work.
Unfortunately, we have lost sight of this important mission in many of our churches today. In Ephesians 6:12 we read: “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” Paul challenges us in this same section to put on God’s armor and take up the sword of the Spirit that we might meet this challenge.
VARIOUS JUDGMENTS
Whoever is not with me is against me, and whoever does not gather with me scatters. Matthew 12:30
Morgan says, “Only two forces are at work in the world, the gathering and the scattering. Whoever does the one contradicts the other.” 48 The idea of scattering used here seems to be taken from the idea of shepherds and their sheep.49 We certainly have a problem with sheep scattering today. Even back in the 90s Wade Clark Roof discovered that 54 percent of evangelical Christians thought it was better to be alone and meditate than to be in church.50 What a contrast this is to some growing assemblies in other quarters. D’Souza says, “While western preachers routinely implore people to come every Sunday to fill the pews, some African preachers ask their members to limit their attendance to every second or third Sunday to give others a chance to hear the message.” 51
Barclay thinks the statement “Whoever is not with me is against me” presents a problem. He notes that in Mark 9:40 and Luke 9:50, that Jesus says the very reverse, “for whoever is not against us is for us.” He notes that they are not really contradictory and that Jesus made the second statement when his disciples tried to stop a man who was casting out devils in the Lord’s name. They stopped him because he was not one of their company. He says the first statement is one we should apply to ourselves. For instance, “Am I really on the Lord’s side?” The second is a test to apply to others.52
“And so I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven” (12:31). We see some unforgivable sins in the Old Testament, such as the sin of Eli’s house (1 Sam. 3:14) and the lack of repentance when Jerusalem was under attack (Isa. 22:14).53
We might ask if this unpardonable sin shows up other places in the New Testament? Of course, it shows up in the parallel passages of Mark 3:28-29 and Luke 12:10. For us to understand this strange doctrine we must look at the context of these scriptures. Jesus had just worked an astounding miracle. A blind and dumb demoniac had been instantly healed, and the people were all amazed (12:22-23). However, the Pharisees and scribes from Jerusalem said that Jesus was possessed by Beelzebub, the prince of demons and that he was driving out demons by that power. Thus, we see that these Jewish leaders were ascribing to the devil the mighty spiritual work that Jesus had just done.
“Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come” (12:32). Coffman says, “Many did speak against Christ, but when the Spirit of God came on Pentecost, they obeyed the gospel message and were saved.” 54 So, words spoken against Christ in ignorance can be forgiven while hardening oneself against the Spirit becomes an eternal sin.
In John 15:26, we see that it is the Spirit of God who testifies about Jesus in our hearts. We also see that Jesus had cast out a demonic power by the Holy Spirit (12:28). The Pharisees and Scribes were witnessing a mighty spiritual work that had implications for all of Israel. Yet, these leaders chose to ascribe the Spirit’s power to the devil. This was the unpardonable sin.
Can one commit this type sin today? Several Bible commentators think not, and feel that such a sin could only be committed while Jesus was still on the earth. In all likelihood though, it is still possible to commit blasphemy of the Spirit today. Since the Holy Spirit is the agent of our conversion (Jn. 3:5), and since he witnesses to Jesus, it is serious business to reject his work. To do so is to finally reject the person and work of Jesus and to place ourselves beyond the realm of his spiritual redemption (cf. Heb. 6:4-6; 10:26-31; 1 Jn. 5:16).
Blomberg comments: “One of the most unfortunate violations of this principle is the common charge that certain spiritual gifts prominent in the charismatic movement actually come from the devil…those making such charges more closely resemble the Pharisees in this text and hence remain more in danger of committing the unforgivable sin themselves than do those they associate with Satan.” 55
For those who think they have committed this unpardonable sin, we will end on a note of good news. If we think we have committed this sin and are worried and concerned about our condition, this is all probably proof that we have not committed it. It is proof that there is still within our lives a deep desire for God and a concern about our own sinfulness. It is proof that we still have a conscience; that we are still responsive to the Holy Spirit, whose function is to convict us of sin (Jn. 16:8). All this is a sure sign of hope. The day of salvation has not passed us by. We can still call upon the Lord and have our sins forgiven by the saving work of Jesus, who shed his blood on the cross for each one of us.
GOOD TREES, GOOD WORDS
Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. Matthew 12:33
The early twentieth century commentator, John Dummelow puts these words in Jesus’ mouth: “You say that to cast out devils is good, but that I who do it, am corrupt. That is as if you said, The fruit of this tree is good, but the tree itself is corrupt. Make up your minds which way you will have it. Either say that my works are good, and therefore that I am good also, or else that my works are corrupt, and that therefore I am corrupt also. You cannot separate a tree from its fruit, for a tree is known by its fruit. Nor can you separate a man from his works, for he is known by them.” 56 We can look at the bark on a tree or the shape of its leaves, but the real proof of a tree is its fruit.
“You brood of vipers, how can you who are evil say anything good? For the mouth speaks what the heart is full of” (12:34). Barclay quotes the ancient Greek dramatist Menander who said, “A man’s character can be known from his words.’” 57 Words reflect what is in the heart. If we will but stop and listen to those around us we will soon know what kind of people they are. People will tell us what is in their hearts if we only listen. Perhaps this is why the author of Proverbs wrote these words: “Above all else, guard your heart, for everything you do flows from it” (Prov. 4:23). France says, “The Pharisees’ abuse of Jesus could not therefore be treated as a thoughtless passing remark; it revealed their true nature.” 58
“A good man brings good things out of the good stored up in him, and an evil man brings evil things out of the evil stored up in him” (12:35). Regarding evil words, Wiersbe tells us that for every word in Hitler’s Mein Kampf, it has been calculated that 125 lives were lost in World War II. 59 “A woman once came to John Wesley and said she knew what her talent was and she said, ‘I think my talent from God is to speak my mind.’ Wesley replied, ‘I don’t think God would mind if you buried that talent.’” 60
“But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken” (12:36). This verse would have seemed utterly impossible even in the twentieth century. Now, with the advances in the cyber world it is no longer impossible. Every day on Facebook, Twitter and other media, people say all kinds of evil things that become lodged in cyberspace forever. Even on E-mail we say things to people that we would never say to them in person. It reminds us of that little poem by Will Carleton:
Boys flying kites haul in their white winged birds;
You can’t do that way when you’re flying words.
Careful with fire, is good advice we know,
careful with words, is ten times doubly so.
Thoughts unexpressed may sometimes fall back dead;
But God Himself can’t kill them when they’re said.” 61
“For by your words you will be acquitted, and by your words you will be condemned” (12:37). We can better understand what Paul says to us in 1 Thessalonians 4:11: “…make it your ambition to lead a quiet life.” Coffman gives us this humorous account:
There is also the story coming from the 1930-40s of the noted Texas and Oklahoma evangelist Cowboy Crimm. Once he preached a rousing sermon under a large tent. The subject of his sermon was “The Tongue.” At the close of his sermon, the town’s most notorious gossip, who was also a religious leader, came forward in repentance. She said “Oh Brother Crimm, I have come forward to lay my tongue on the altar of God.” The evangelist replied: “I apologize, Sister, our altar is only ten feet long; but whatever part of it you can get on there, go right ahead!” 62
Barker and Kohlenberger say, “Every spoken word reflects the heart’s overflow and is known to God. Therefore words are of critical importance (cf. Eph. 5:3-4; Col. 3:17; Jas. 1:19; 3:1-12).” 63 Someday each of us will give an account of all our words, even our idle words, to the Almighty God.
THE SIGN OF JONAH
Then some of the Pharisees and teachers of the law said to him, “Teacher, we want to see a sign from you.” Matthew 12:38
It did not seem to matter that these Pharisees had just seen a sign from God. They had, in fact, seen numerous signs as Jesus healed the sick, cast out demons and raised the dead. Had Jesus, namesake of Joshua, also caused the sun to stand still in the sky (Josh. 10:12-13), the Pharisees would have only shrugged and charged such a miracle to the work of the devil. Jesus would not cater to their unbelief. He would not entertain unbelievers with signs from heaven any more than he would later work a miracle for unbelieving King Herod (Lk. 23:8-9). Jesus refused to conduct the kind of showmanship ministry that the devil had suggested in the wilderness temptations (4:5-6). As Morris says of Jesus, he “was no circus performer.” 64 There is a sense in which miracles can spur on faith in believing hearts. However, all the miracles in the world cannot change a heart that is made up against God. Schweizer says, “the demand for a sign spells the end of faith.” 65
“He answered, ‘A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah’” (12:39). God called Jonah to go and minister to the people of Nineveh but he refused to go. After all, they were the hated enemies of Israel. Instead, Jonah fled to Tarshish (ancient Spain) but he encountered a great storm, was thrown overboard and then swallowed by a great fish (Jon. 1:3ff.). God had prepared the fish and Jonah was in its belly for three days and nights. When that ordeal abruptly ended he then was willing to go to Nineveh and preach. His experience would become a sign and symbol of the Lord’s resurrection.
We might wonder how Jesus could call the Pharisees an adulterous generation. They probably had not all participated in physical adultery. Barnes says, “The relation of the Jews to God was often represented as a marriage contract – God as the husband, and the Jewish people as the wife (See Isaiah 57:3; Hosea 3:1; Ezekiel 16:15). Hence, their apostasy and idolatry are often represented as adultery. This is probably the meaning here. They were evil, and unfaithful to the covenant or to the commandments of God – an apostate and corrupt people.” 66
“For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth” (12:40). Some have wondered that if Jonah was a sign of Christ’s death and resurrection, then the Lord would have had to be in the tomb three full days and three full nights. That causes some age-old problems with chronology. We do not wish to get into the resurrection problems here but it should suffice to say that in Semitic idiom three days and three nights could “represent any portion of three calendar days.” 67
So, Jonah (his near death and resurrection) was the only sign the Pharisees would receive from Jesus. Of course, they would not believe that sign either. Barclay would say: “For as Jonah became a sign to the men of Nineveh, so will the Son of Man be to this generation (Luke 11:30)…Jesus is saying, ‘You are asking for a sign – I am God’s sign.’” 68
We have always heard that Jonah was in the belly of the whale. We got this idea from the King James Version of the Bible. Most modern translations, including the New King James translate the Greek kētous as sea-monster or huge fish.69
“The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here” (12:41). Christ was much greater than Jonah. Christ worked many astounding miracles but Jonah did not work any. He only came with his amazing testimony and the people promptly repented. We can imagine that Jonah was a holy mess after being three days and nights in the belly of a big fish. The smell and appearance of this prophet must have certainly confirmed his testimony. The repentance of the people of Nineveh was sincere. They even declared a fast and put on sackcloth (Jon. 3:5). This fast included the king himself, who was also clothed with sackcloth. Even the animals were clothed with sackcloth and required to fast as well (3:7-8). We can understand how Nineveh would become judge of the proud leaders of Israel who listened to and rejected the preaching of one greater than Jonah.
“The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to listen to Solomon’s wisdom, and now something greater than Solomon is here” (12:42). Some scholars have thought that this queen was from the Arab country of Yemen.70 Others have identified her as coming from Ethiopia.71 It is interesting that many thousands of Ethiopian Jews have returned to Israel in the last few years. Many of them trace their origins to the queen of their country who once visited with King Solomon.
The Queen of the South was willing to make a long and difficult journey just to see Solomon, to speak with him and hear his wisdom. She too would rise in the judgment and condemn the proud rulers of Israel for missing the wisdom of one who was much greater than Solomon.
COMING AND GOING OF EVIL SPIRITS
When an impure spirit comes out of a person, it goes through arid places seeking rest and does not find it. Then it says, ‘I will return to the house I left.’ When it arrives, it finds the house unoccupied, swept clean and put in order. Matthew 12:43-44
In verses 22 and 23 above, Jesus had just cast out a spirit from the demon-possessed man. Now he gives us some information on the evil spirits themselves and their operations. When cast out of a person, they go through arid and desert places seeking rest. Popular belief was that demons lived in the desert but this is not a biblical fact.72 It seems that demons are restless unless they can possess people.73 No doubt they can best express their evil natures by living inside a human being.
There is a great danger spoken of here. If a person is delivered of a demon and that person does not fill his or her life with the Lord Jesus and the word of God, it is entirely possible for the demon to return. It seems that all nature and the spiritual world as well abhors a vacuum.
Where I live, in the western US state of Colorado, we have some very strange laws about squatters. If a house is empty, even for a short period, squatters can move in, change the locks and take full possession of the property. The police can do nothing about this and the only way to get the squatters out is through a long legal process. Fortunately, our legislature is even now trying to deal with this problem. All this illustrates how if demons find the house empty they can return and take over.
So, when a person is delivered from demonic activity it is imperative that their lives be immediately filled with Christ and with the word of God. The person should also be in fellowship with other Christians and have their prayer support.
“Then it goes and takes with it seven other spirits more wicked than itself, and they go in and live there. And the final condition of that person is worse than the first. That is how it will be with this wicked generation” (12:45). It seems that evil spirits like a lot of company of their kind. This spirit invites seven other spirits to come with him. These are spirits more wicked than himself. Seven was a favorite number with the Hebrews. It had the meaning of completion or perfection.74 In other words, this person had now become completely demon possessed.
Because the leaders of Israel had totally rejected Jesus they had in a real sense left their house empty. A horde of demons was about to descend upon the land and in about one generation or forty years, the temple and the city of Jerusalem would be completely destroyed by the Roman armies.
FAMILY PROBLEMS
While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, “Your mother and brothers are standing outside, wanting to speak to you.” Matthew 12:46-47
We know from scripture that Jesus’ own brothers did not believe in him at this time (Jn. 7:5). We also know from Mark 3:20-21, that his family was trying to take charge of him and that they thought he was out of his mind. Many interpreters feel that since only Mary is mentioned here, it is evidence that Joseph was now dead. These were no doubt Jesus’ real brothers (actually half-brothers since he was Spirit-born). This scriptural truth flies in the face of the Catholic doctrine of the perpetual virginity of Mary.75
It might appear here that Jesus was not honoring his mother and family but this was not the case. “Many Jewish interpreters regarded the command to honor father and mother as the most important in the law.” 76 Jesus was actually following his own teaching of 10:37: “Anyone who loves their father or mother more than me is not worthy of me…” His great ministry to save the world had to come before family allegiance. We will see later that in his crucifixion Jesus greatly honored his mother and provided for her future care (Jn. 19:26-27).
“He replied to him, ‘Who is my mother, and who are my brothers?’ Pointing to his disciples, he said, ‘Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother’” (12:48-50). What we see here is the beginning of a vast spiritual family of believers in Jesus. This spiritual family would eventually reach around the world. Because of their faith and obedience to him Jesus is not ashamed to call them his brothers and sisters (Heb. 2:11). As John 1:12-13 has it: “Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— children born not of natural descent, nor of human decision or a husband’s will, but born of God.”