Matthew 12

Chap. XII. Ver. 1—21. Jesus and his disciples being charged with breaking the Sabbath, he justifies both himself and malevolence with which the Pharisees watched Jesus and his disciples; even passing in their way from place to place, they were not exempt from the watchful eyes of these insidious enemies. It is probable, that the corn here referred to was barley, which, in that country, was generally ripe at, or before, the Passover, a sheaf of new barley being always offered on the close of this festival. At this time, walking through the ripe but unreaped fields, the disciples, being hungry, plucked some of the ears, and rubbing them in their hands, ate the grain. Seeing the disciples do this, the Pharisees ran directly to their master, Jesus, and informed against them as sabbath-breakers; but he, knowing their hypocrisy, reproved them, and justified his disciples, upon the principle of necessity, as in the instance of David, who, in case of urgent hunger, ate the shew-bread; and as to the pretence of its being a breach of the sabbath to pluck and bruise the ears of corn, he reminds them, that the priests themselves far more profaned the sabbath every week, by the services which they performed in the temple; but which were justified by the circumstance, that they were thus engaged in the service of the temple; so his disciples, being a hungered, were no less justified in plucking the ears of corn upon the sabbath, especially as they were employed in the service of “one greater than the temple.”

Soon after this, they formed a similar charge against Jesus himself. A man with a withered hand applying to him for relief, they presume to ask him, “Is it lawful to heal on the sabbath day?” that they might ensnare him; but he answered that question by another. Supposing either of them to have a sheep fallen into a pit on that day, whether they would not release it? Not being able to return an answer that would not condemn themselves, they remained silent, and Jesus performed the cure; while they, alike aggravated and embarrassed, went out, and held a council against him, to destroy him. The most important inquiry now before us, relates to the doctrine of the sabbath, on which our Lord lays it down as a first principle, that “it is lawful to do good upon the sabbath day;” which has been well explained by our old divines to mean, that works of mercy and necessity are at all times lawful.

The first instance in illustration of this doctrine we have already given in the case of the disciples, who, on the sabbath, plucked and ate the ears of corn. On this we may remark, 1. That this was not done wantonly, but in a case of hunger, and for a supply of their daily bread. 2. The disciples took their food in the simplest manner, and without any costly preparation. This, therefore, will not sanction the luxurious meals in which many professors indulge on that sacred day, whereby they not only neglect its sacred duties themselves; but, in many cases, wholly prevent their servants from attending public worship; and even from reading the word of God at home. The second instance is a case of mercy; Jesus healed on the sabbath day a man with a withered hand, an object, doubtless, of great commiseration; and his example will justify the practice of the healing art on this day in all cases of importance; but it will not justify medical men in wholly abstaining from public worship; nor, 2ndly, the idle excuse of those who absent themselves from the house of God on every trifling indisposition; nor, 3dly, those that make this their constant time for taking medicine, that they may not be hindered by it on the other days of the week.

Thirdly, Our Lord’s allusion to the case of the priests under the law, who on this day offered sacrifices, and performed other laborious duties which Moses had enjoined upon them, shows that a general command may admit of exceptions, enjoined by the same authority: the general command is, to abstain from labour on God’s holy day; the exception was, the performance of certain services in the tabernacle, or temple, which himself had commanded. A parallel case exists under the Christian dispensation. The Lord’s day takes place of the Christian sabbath; and the duties of the Christian minister, like those of the Jewish priest, relate to the public worship of the Almighty; and, so far as his service requires it, they are justified in travelling from place to place, which would be otherwise inconsistent with the morality of the fourth commandment.

But this will no farther justify such travelling than as it may be necessary to the performance of their ministerial duties, in preaching the gospel, in visiting the sick, or in teaching the poor. The Son of man, who is Lord of the sabbath, sanctions every work necessary to the fulfilment of our Christian duties, but nothing inconsistent with them. Many of these observations will equally apply to the case of those very useful and benevolent classes of Christians, Sunday-school teachers, and visiters of the sick poor, who seem to bear the same relation to ministers of the gospel, as did the Levites to the Jewish priests. The duties of the former are, indeed, commonly confined to this day, and, in great measure, the latter; since their labours are gratuitous, and they are generally engaged in secular occupations throughout the week.

Prolix as this section of our exposition may be thought, we cannot conclude it without an observation on the fine passage quoted by St. Matthew from Esaias, (or Isaiah,) Chap. xlii. 1—4. The judgment Messiah was to “send forth” to the nations, (or Gentiles,) is very properly explained by Bp. Lowth of “the institution of the gospel;” but we would particularly notice the intimations of Messiah’s tenderness and gentleness, in not breaking “the bruised reed,” the frailest of all objects; Ver. 22—37. Jesus justifies himself from the accusation of the Pharisees, and charges them with blasphemy.—It is well known that the Jews expected their Messiah to work miracles, as had been predicted by the prophets; when, therefore, they saw the miracles of Jesus, they very naturally concluded that he must be the “Son of David;”

that is, the Messiah. The Scribes and Pharisees, however, being predetermined to receive none but a temporal Messiah, would neither listen to his doctrine, nor regard his miracles. As to his casting out demons, they could not, indeed, deny the facts; but they were so perverse as to attribute them to a diabolical power, and to pretend he cast out demons by being himself in league with Beelzebub, the prince of demons. In reply to this, Jesus appeals to themselves on two points. 1. “Every kingdom divided against itself, cannot stand.” Now if I (said he) by Beelzebub cast out demons, who are the subjects of Satan, then is Satan (or Beelzebub) divided against himself, and labouring to overthrow his own power: a conduct highly inconsistent with the allowed cunning of the old serpent.

2. Our Lord justifies himself by an appeal to the Pharisees on the conduct of their own children, who frequently pretended to cast out devils. We need not here inquire into the truth of their pretensions, to which we may advert hereafter: it is certain that they made such pretensions, and it became them, in this instance, to prove that they acted by a superior power, before they brought this charge against him; but they discovered, in both these respects, the grossest in- But this was the smallest part of their crime: they are also charged with “blasphemy against the Holy Ghost,” in attributing to Satan works so evidently wrought by that Holy Spirit, as were the benevolent miracles of our Saviour: and he plainly tells them, that although all their abuse and blasphemy against himself was pardonable upon their repentance; The brevity we are obliged to study, will not allow us to go fully into the several passages where this sin is treated of: more may be added hereafter; at present we shall only remark, 1.

That this sin is charged only upon the Scribes and Pharisees, the most enlightened classes of the Jews, many of whom, we have reason to believe, were in their own minds satisfied of the truth of Christ’s miracles, and of the purity of his moral character; but their pride and malice would not allow them to acknowledge a Saviour in form and appearance so humble and unpretending; and who, indeed was firmly opposed to all their plans of aggrandizement and worldly power. 2. To prevent any serious and distressed mind from applying this terrible sentence against themselves, we remark, it is evident that this dreadful sin could never be committed by any person alarmed for fear of once having committed it.

Great and awful was the sin of crucifying the Son of God; but the multitude were ignorant, and actuated by these blaspheming Pharisees. Jesus therefore prayed for them, and many, doubtless, were forgiven on the day of Pentecost, and enrolled among the first converts of the Jewish church. Terrible was the crime of persecuting Stephen, and the other disciples of Jesus; but one of the bitterest of their persecutors, the chief of these sinners, was not only converted and forgiven, but became himself equal to “the chiefest of the Apostles.” (See (2 Corinthians 11:5).) No man’s sins are unpardonable, who repents and is penitent on their account. Another passage, which has much distressed many persons, occurs in the close of this section: “‘For every idle word that men shall speak, they shall give an account thereof in the day of judgment.”

We are far from wishing to lower the standard of Christian morals; we have, however, no hesitation in saying, that “every idle word,” does not here mean every unnecessary word; for it requires a high degree of literary skill and practice to avoid these, even in writing: nor, secondly, every ebullition of cheerfulness or pleasantry; for “pleasant words are as the honeycomb, sweet to the soul, and health to the bones.” (Proverbs xvi. 24.) But it does include, 1. False or lying words, which, in conformity to the Hebrew idiom, may be called idle, or vain, as having no foundation in truth. 2. Profane, abusive, and injurious words, though idly, thoughtlessly, or even sportively applied. 3. Foolish and indecorous jesting; and, in fact, all sinful words, are liable to be called into judgment; but it should be remembered, that of these words it is not said, that they never shall be forgiven; for though blasphemous, and spoken even against Christ himself, when not marked with the black character of the sin against the Holy Ghost, they are not excluded from the divine mercy.

Ver. 38—50. The Scribes and Pharisees demand a sign from heaven, but are refused and reproved.—In demanding “a sign,” or miracle, which in another evangelist is called “a sign from heaven,” these men had probably in their recollection the sign given to John Baptist on the bank of Jordan, to which he bare witness on a former occasion, ((John 1:31-34),) and of which they now seem to require a repetition. Considering that, previously to this, they had witnessed many miracles wrought by Jesus on the sick, the lame, the blind, and those possessed by demons, this appears a most unreasonable request, and is, therefore, very properly refused; and they are called, in the language of Isaiah, (Chap. lvii.

3,) ‘an evil and adulterous generation;” that is, as Doddridge explains it, ‘a spurious “brood,” grossly “degenerated from the piety of their ancestors;” and from “a chosen generation,” become “a generation (or brood) of vipers,” as in verse 34. A sign, however, they shall have, analogous to that of the prophet Jonas; for, as he was in the whale’s belly three days, or rather, part of “three days and nights,” which was a phrase used by the Hebrews, as analogous to our day of 24 hours, (see expos. Jonah ch. i.) so should the Son of man remain for the like period in the bowels of the earth; his resurrection from which would be a sign more decisive in its nature, and more influential in its consequences, than any sign which heaven had hitherto displayed.

What follows, relative to unclean spirits, connects immediately with our Lord’s preceding discourse, in answer to the charge of his casting out demons by a diabolical power; and it appears to us to relate particularly to the exorcisms of the Jews themselves, in which the unclean spirit might retire for a time, (perhaps from a Satanic policy,) and afterwards return with sevenfold power and malignity. These restless spirits were supposed to return with fresh ardour to their former residence, from which for a time they had been expelled. But there is no instance, either expressed or implied, of any relapse occurring to persons who had been the subjects of our Saviour’s miraculous cures. Yet our Lord’s words should be here chiefly considered as emblematical of the state of the Jewish nation, which had been partially, and for a time, reformed under the ministry of John the Baptist, but was now, through the agency of the Scribes and Pharisees, become more hardened in their infidelity, which led, in the first instance, to their rejection of the Messiah, and subsequently, to their destruction by the Romans.

“Even so shall it be to this wicked generation.” In the next place, which is the more interesting to us, it presents us with a striking picture of those moral reforms which sometimes take place among ourselves; but which, not being founded on sound evangelical principles, but either on Pharisaical self-righteousness, or human policy, are often of short duration, and terminate in a worse state than they began. Such persons the writer has often observed proceed rapidly from sect to sect, with remarkable strictness, or from notion to notion with ardent zeal, until at last, wearied with these changes, they sink into downright scepticism and profaneness. “Be not carried about with divers and strange doctrines, for it is a good thing that the heart be established with grace.” ((Hebrews 13:9).)

The concluding verses of this chapter inform us, that, while Jesus was teaching the people, his mother and his brethren were standing without the crowd, desiring to speak with him, on which occasion he delivered this most important truth, that those who receive and obey the will of his heavenly Father, are dear to our Saviour, as could be his own brother, his sister, or even his mother. “So may it be our care to do the will of God, that we may be thus dear to our Redeemer!”

Notes on the verses

Chap. XII. Ver. 1, At that time.—See Luke, (Matthew 6:1).—Plucked the ears of corn—Sufficient for their present necessity; dried corn was commonly eaten among the Jews. Ver. 2. Behold, thy disciples.—The law expressly allowed persons to pluck ears of corn in passing through a field, ((Deuteronomy 23:25).) and, as the malignity of the Pharisees could find no sufficient ground for censuring the thing itself, they cavilled at the disciples’ plucking and rubbing out the grain in their hands on the sabbath day, considering that as servile work, and in some respects equivalent to reaping and threshing.—Bagster. Ver. 4. In the house of God—That is, the tabernacle at Nob. Ver. 5. On the sabbath day…. profane the sabbath—(That is, put it to a common use, by killing and offering sacrifices, as well as by other kinds of manual labour necessary in performing the service of God as on common days.)—B.

Ver. 6. One greater than the temple.—Doddridge and Campbell, on the authority of many MSS. and some ancient expositors, read, “Something greater,” which Doddridge explains of our Lord’s body. See (John 2:19). Ver. 7. I will have mercy.—That is, I desire, or require mercy, or acts of humanity, rather than sacrifice.—Bagster. Ver. 11. What man.—The Jews held that such things were lawful on the sabbath day, and our Saviour very properly appealed to their conscience in vindication of his intention to heal the distressed man.—Bagster. Ver. 18. Judgment to the Gentiles—That is, the Gospel; “the great law (of rule) of religion, righteousness, and truth.” Doddridge.—[This prophecy is expressly referred to the Messiah by the Targumist, who renders, “Behold my servant the Messiah;”

and it was amply fulfilled in the gentle, lowly, condescending, and beneficent nature of Christ’s miracles and personal ministry; his perseverance in the midst of opposition, without engaging in contentious disputation; and his kind and tender dealing with weak and tempted believers.]—B. Ver. 20. Smoking flax, &c.—i.e. the wick whose flame has expired, but which still burns faintly, he will not entirely extinguish. The sense is, that the Messiah will impose upon his people, borne down with oppression and suffering, nothing more than they can bear. He will not add to their afflictions. The passage is adduced by Matthew, as exhibiting the retiring character of the Saviour. Rob. Wahl.—Till he send forth judgment unto victory.—Isaiah says,

“unto truth;” that is, ‘till he make the cause of righteousness and truth completely victorious, through the world.’ Ver. 22. With a devil—Greek, “Demon.” So the plurals in the following verses should be rendered “demons.” Ver. 26. Satan.—Undoubtedly the same as Beelzebub, the Prince of demons, ver. 24. Comp. (Revelation 12:9); xx. 2. The demons here referred to, are evidently “the angels of Satan,” spoken of (Matthew 25:41). (Revelation 12:9), just quoted. By demons, the heathens understood the spirits of deceased heroes, &c., and hence those possessed by them, were supposed to be possessed of the same talents or virtues; but the word is never used in this sense in the New Testament; but only for the angels or agents of Satan; hence for Satan to cast out demons would be, as our Lord argues, to fight against himself.

We have stated our full persuasion, that the same agency of demons still takes place in many cases of lunacy, and other diseases; since writing which, the Editor has had the satisfaction to find, that the same opinion was adopted by Joseph Mede, as appears by the following extract from the late Granville Sharp. It is plain (says Mr. S.) that Mede did not believe the demoniacs to be mere madmen, according to our modern ideas of madness; and his discourse plainly tends to a very different purpose; viz. to show that some madmen, even at this day, are really demoniacs, actuated by evil spirits, as much as those mentioned in Scripture! How far this opinion may be true, with respect to some modern madmen, (adds Mr.

S.) I am not able to determine: but that the demoniacs mentioned in Scripture were really possessed by evil spirits,… I cannot possibly doubt, notwithstanding the Gentile opinion of demons may have been very different.” (Gran. Sharpe’s case of Saul.) The late Mr. Andrew Baster, in his Essay on Dreaming, evidently adopted the same hypothesis; for, speaking of impressions made upon the brain in sleep, he adds, ‘If the same vibrations are more powerfully excited in the optic nerves, while the eyes are open, than those excited by external objects then acting, the man pursuing with the drawn sword (as in a supposed dream) will appear, even though the eyes be open. And thus… we see that dreaming may degenerate into possession; and that the cause and nature of both are the same, differing only in degree.”

This writer was equally admired and eulogized by Bp. [vide again] and Mr. Toplady. The latter, at least, adopted the same hypo- Ver. 27. By whom do your children cast them out?—That some Jews practised exorcism, and pretended (at least) to cast out demons, appears (Mark 9:38). (Luke 9:49). (Acts 19:13). See our note on the last cited text. Ver. 29. Spoil.—Hammond and Doddridge, “Plunder.” Ver. 30. He that gathereth not with me, in the Gospel harvest, may be considered as an enemy, who scatters abroad the grain; or, without metaphor, he that is not my friend, is my enemy. Ver. 31. Shall be forgiven—That is, are pardonable—[Blasphemy, when applied to men, denotes injurious speaking, or calumny, and when used in reference to God, signifies speaking impiously of his nature, attributes, and works.]

—Bagster. Ver. 32, Holy Ghost.—The Holy Ghost is that divine subsistence, which is most intimately united with God the Father and Son. He is distinguished from the Father and Son in certain respects, but possesses the same nature and attributes which are ascribed to God the Father and Son.—Neither in this world; neither (nor) in the world to come—That is, shall never be forgiven. (Mark 3:29). Dr. Whitby remarks, that there are several passages in the Rabbins which show this to have been a proverbial expression, implying no forgiveness. ‘There is, therefore, no ground to infer from hence the purgatory of the church of Rome.’ Ver. 33. Either make the tree good, &c.—Grotius understands this, as if our Lord had said, “Since you cannot but allow that my life, and the tendency of my doctrine, are (morally) good, be not so inconsistent as to suppose I am a confederate with Beelzebub!”

So Boothroyd. Ver. 26. Idle word.—(A word that produces no good effect, and is not calculated to produce any. “Discourse,” says Dr. Doddridge, “tending to innocent mirth, to exhilarate the spirits, is not idle discourse: as the time spent in necessary recreation is not idle time.”)—Bagster. Ver. 37. And by.—Doddridge and others, “Or by thy words,” &c. Ver. 38. A sign from thee—That is, a miracle. (Exodus 4:8). Ver. 40. Three days and three nights—Answering to the Greek term nocehthemeron, a night and day, or a day of 24 hours. “It is of great importance to observe, (says Doddridge) that the Easterns reckoned any part of a day of 24 hours for a whole day, and say a thing was done after three or seven days, &c., if it was done on the third or seventh day from that last mentioned.

(Comp. (1 Kings 20:29). (2 Chronicles 10:5, 12). and Luke ji. 21.)…. So that, to say a thing happened after three days and three nights, was the same as to say, it happened “after three days,” or on the third day. (Compare (Esther 4:16). with v. 1. Gen. vii. 12. (Exodus 24:18), and xxxiv. 28.)—In the whale’s belly.—Ketos denotes any large fish; and that a fish of the shark kind, and not a whale, is here meant, Bochart has abundantly proved.—B. See note on (Jonah 1:17). Ver. 42 The queen of the south—That is, of Sheba. See (1 Kings 10:1), &c. Ver. 43. When the unclean.—Had there been no reality in demoniacal possessions, as some have supposed, our Lord would scarcely have appealed to a case of this kind here to point out the real state of the Jewish people, and their approaching desolation.

Had this been only a vulgar error, of the nonsense of which the learned scribes and wise Pharisees must have been convinced, the case not being in point, because not true, must have been treated with contempt by the very people for whose conviction it was designed.—B. Ver. 44. Empty—That is, uninhabited. —Swept and garnished—or adorned,” as Doddridge. Ver. 45. Even so,—[And so it was; for they became worse and worse, as it totally abandoned to diabolical influence, till the besom of destruction swept them away.]—B. Ver. 50. My brother, and sister, and mother.—Those who truly love and obey the Saviour, are as dear to him, as the nearest relations can possibly be. Chap. XIII. Ver. 1. The same day—Namely, on which Jesus had held his preceding discourse with the Pharisees.

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