Matthew 12
DOYLY— neither in this world, neither &c.] This was a common mode of expression among the Jews, meaning that it shall never be forgiven. Dr. Whitby.
Had the offence here mentioned been merely speaking irreverently concerning the Person of the Holy Ghost, it would not have been easy to assign a reason, why that should be less pardonable than the same irreverence towards the Father and the Son. But since it was vilifying His miraculous operations and gifts, there appear in it the most evident marks of such guilt and danger, as could belong to no other. It was the greatest and most wilful obstinacy in wrong that can be imagined, when they and all around them saw the most illustrious and beneficial miracles, done in confirmation of the most holy and benevolent doctrines, to stand out in opposition to both; to insist that the devil conspired against himself, rather than own the finger of God, where it was so exceedingly visible; not only to oppose, but to revile, the strongest evidence laid before them in the fullest manner, and that, very probably, against the secret conviction of their own hearts; such behaviour manifests the most hardened and desperate wickedness. All men must suppose it, and our Saviour knew it, to proceed from an incurable disease within, prevailing over the most powerful and the last remedy, which Divine wisdom thought fit to use; and therefore His declaration, however powerful, was but the natural consequence of that unhappy state in which they were. Abp. Becher.
Chap. XIII. ver. 2. — and sat; and the whole multitude stood] This was the Jewish custom in their schools and synagogues; the master sat to teach, and the scholars or audiences stood around. Dr Lightfoot.
— a sover went forth &c.] Our Lord was wont to draw His doctrines and instructions from the scenes of nature, the objects that surrounded Him, and the most common occurrences of life. Bp. Portens. This parable, in simple and familiar imagery, exhibits the most profound knowledge of human nature, and the most philosophical survey of the hearts or dispositions of the various classes of hearers, of which the mixed multitude was then, and is always, composed. As in the earth there is great diversity of soils, some bad and some good, in different degrees and shades; so in mankind there is an equal diversity of hearts or dispositions, some bad more or less, some comparatively good. But, as the earth cannot produce any thing of itself without culture, except briars, thorns, and weeds, even where the soil is best, so neither can mankind, merely by themselves and without Divine cultivation, produce any spiritual fruit, acceptable to God. All, in the state of nature, are alike barren and unprofitable, until the good seed is sown in the former, by the careful husbandman; and the word of God in the latter, by Christ, His Apostles, and His ministers. Dr. Hales.
E 2 The parable of the sover and the seed : Anno DOMINI 31. were scorched; and because they had no root, they withered away.
Matthew 12:2
- But when the Pharisees saw it.] From this passage, amongst many others, it appears how constantly the Jews had their eyes fixed on Jesus and His followers; and how anxiously they sought for opportunities of fastening some guilt upon them. Bp. Porteus.
Profaneness and superstition very naturally prepare the way for each other. The Jews had for many ages, notwithstanding the most positive commands been neglectful of the sabbath; but in later times they fell into the opposite extreme, into so strict and superstitious an observance of it, that they pretended to deem it unlawful to perform the most common action, to cure a disease, or to save the life of an animal on that day. Abp. Secker.
Matthew 12:3
3.—Have ye not read &c.] Our Lord replies, that, in cases of extreme necessity, the severity of the Jewish law might be dispensed with and relaxed, as He proves by the instances which follow. Bp. Porteus.
- — in parables.] The word “parable” is sometimes used in Scripture in a large and general sense, and applied to short contentions sayings, maxims, or aphorisms, expressed in a figurative, proverbial, or even poetical manner. But, as applied to our Saviour’s parables, it signifies a short narrative of some event or fact, real or fictitious, in which a continued comparison is carried on, frequently between sensible and spiritual objects; and under this similitude some important doctrine, moral or religious, is conveyed. This mode of instruction has many advantages, more particularly in recommending virtue, and reporting vice. For, 1st, when divine and spiritual things are represented by known and familiar objects, they are more easily comprehended, especially by rude and uncultivated minds. 2dly, This sort of composition is well calculated, as is found by experience, to command attention, to affect the heart, and to make a lasting impression on the memory. 3dly, The very obscurity in which parables are involved has the effect of exciting a greater degree of curiosity and interest, and of urging the mind to a more vigorous exertion of its faculties and powers, than any other mode of instruction. 4thly, When the mind is under the influence of strong prejudices, of violent passions, or inveterate habits; and when under these circumstances it becomes necessary to rectify error, to dissipate delusion, or to reprove sin, there is no way in which this difficult task can be so well executed, and the painful
Matthew 12:4
4.—the house of God.] The tabernacle; the temple not having been then built. Dr. Campbell.
Matthew 12:5
5.—the priests—profane the sabbath.] That is, perform the works required for the service of the temple on the sabbath, as on other days. Dr. Hammond. These arguments went to establish this general principle, that there might be obligations of a force superior even to the law of Moses, and to which it ought in certain cases to give way; as, in the first instance, to the pressing demands of necessity; in the other, to the services of the temple. Bp. Porteus.
Matthew 12:6
6.—one greater] Christ the Lord of the temple. Bp. Pearce.
Matthew 12:7
7.—I will have mercy, &c.] See notes at chap. ix. 13. The meaning is, that when any institution interferes with the execution of a charitable or pious design, the former must give place to the latter; as, in the present instance, a strict observance of the sabbath must not be suffered to deprive My disciples of that refreshment, which is necessary to support them under the fatigue of following Me, and dispensing to mankind the blessings of the Gospel. We see then with what superstitious rigour the Jews adhered to the letter of their law; and with what superior wisdom and dignity our Lord endeavoured to raise their minds above such trivial things to the true spirit of it, to the life and soul of religion.
Profanations of the sabbath among Christians have sometimes been defended on the ground of this passage in the Gospel. It has been alleged, that, since our Lord here reproves the Jews for too rigorous an attention to the rest of the sabbath, an intimation is con-
Matthew 12:8
- — and brought forth fruit.] We should observe the gradation. The seed sown in the highway comes not up at all; that sown upon stony ground comes up, but increases not; that sown among thorns increases, but bears no fruit; but that which is sown on good ground brings forth fruit to perfection. Dr. Whitby.
Matthew 12:9
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For the Son of man is Lord even of the sabbath day.] Has a right to dispense with its obligations. And therefore it follows, that when He allows that works of mercy and necessity may be done on that day, this is a rule for His disciples in their observation of it. Bp. Pearce.
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Who hath ears to hear, let him hear.] As if He had said, This which I have delivered to you is not a discourse to amuse and entertain you; not a point of curiosity and speculation, not an ordinary and indifferent affair, which, whether you attend to or disregard, is of little importance. It is of consequence unspeakable, and nothing less than your eternal happiness or misery depends upon it. As you make a good or a bad use of My instructions, you will be acquitted or condemned when I come to judgment. Be wise therefore and remember. Dr. Jorlin.
Matthew 12:10
- Is it lawful to heal &c.] They put the question in this general form, not from any desire of instruction, but on purpose that they might have an opportunity of accusing Him. Dr. Doddridge.
Anno DOMINI 21. c Hos. 6. 6. ch. 8. 15. Christ healeth the man possessed, that was blind and dumb. And DOMINI 31. 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?
Matthew 12:11
- — it is given unto you] On account of your superior docility and singleness of heart — “but to them it is not given,” on account of their perverse prejudices, which made them unwilling to attend the Gospel truths, and incapable of understanding them.
— the mysteries of the kingdom &c.] The hidden manner of God’s dispensing His grace, which to others is more obscurely revealed in parables. Dr. Hammond. Things not before revealed, and now revealed only to such well-disposed persons, as the Apostles were. Bp. Pearce.
Matthew 12:12
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How much then is a man better &c.] If then, He says, the fear of the loss of a beast be accounted by you a sufficient excuse for breaking the rest of the sabbath; how much more ought an act of charity towards a man to be preferred before all ceremonial observances? So that, even yourselves being judges, it is lawful to do acts of righteousness and charity on the sabbath day. Dr. S. Clarke.
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— whosoever hath.] That is, hath much. Bp. Pearce. Or, hath profitably and to his improvement; makes a proper use of. Dr. Whitby. This verse is a proverbial saying, often repeated by our Lord; it means here, that those, who are readily disposed to attend to His doctrine, shall be fully informed about it; whereas the careless and inattentive hearer shall have no benefit from His instruction. Bp. Pearce.
He who is studious to improve his measure of grace, shall find that measure increased to him: but he who neglects or stifles, neglects through irreligion, carelessness, and heedlessness, buries in sensuality, or stifles by the opposition of sin, the portion of grace and assistance
Matthew 12:13
- — because they seeing see not.] Because, by seeing the greatest miracles, they have not been convinced, and by hearing the plainest doctrines, they would not be made to understand. Dr. S. Clarke.
Because a great part of My audience is composed of persons who shut their eyes against the light, and neglect or abuse the means of knowledge, which have been hitherto in their power; therefore it is that I speak obscurely. Dr. Jorlin.
Matthew 12:14
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—held a council] Rather, consulted together. Grotus. — destroy him.] It might have been expected that the wisdom and benevolence displayed by our Saviour on the occasion just detailed, would have triumphed over even pharisaical obstinacy, and extorted the applause and admiration of His hearers. But stubborn prejudice and deep-rooted malignity are not so easily subdued. The Pharisees consulted to destroy Him. And for what? merely for giving ease to timid minds and scrupulous consciences, and for restoring the withered hand of a poor decrepit man. Bp. Porteus.
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And in them is fulfilled &c.] That is, what was said by Isaiah concerning those of his own time, was as truly fulfilled concerning the Jews of our Saviour’s time. Dr. Whitby. This passage from Iasi. vi. 9, is frequently quoted and applied to the unbelieving Jews, John xi. 40; Acts xviii. 26; Rom. xi. 8. Bp. Pearce. “By hearing ye shall hear;” that is, though ye hear, yet ye will not understand. Their not improving by what they heard, was not owing to any decree of God, but to their own inattention and perverseness. They closed their eyes that they might not see, and be converted and set right. It is through men’s own obstinacy, that they continue in error and sin; for God is ever ready to extend His compassion and gracious assistance. Bp. Mann.
The words in Isaiah are spoken directly of the Jews in his time. It should be observed, however, that the Prophet asks at ver. 11 of chap vi. “How long” shall this blindness last? “And the Lord answered, Until the cities be wasted,” &c. that is, until they were to be totally taken and destroyed. Perverse then as they were in Isaiah’s time, such they continued to be. And therefore our Saviour justly and literally spoke of them in His own days, as the Prophet had done in his. They were from first to last the same hardened hypocritical people: and therein was the prophecy concerning them truly fulfilled. Dr. H. Owen.
Matthew 12:15
- —he withdrew himself from thence:] Our Saviour, instead of inflicting on the Pharisees a punishment which might have destroyed them, chose to exhibit to them an example which might amend them. He shewed them the difference between those malignant vindictive passions which governed them, and the mild gentle conciliating disposition which His religion inspired: He withdrew Himself quietly and silently from them; and great multitudes followed Him, and He healed them all; and to avoid all irritation and all contest, He charged them that they should not make Him known. Bp. Porteus.
Matthew 12:16
- —he shall shew judgment] Shall teach the law and will of God. Bp. Mann.
Matthew 12:17
- — many prophets and righteous men] Many Prophets who foretold the coming of the Messiah, many righteous men, as Abraham and the Patriarchs, have desired to see with their eyes these things, which they
Matthew 12:19
19, 20. He shall not strive, nor cry; &c.] What an unable picture is given in the passage which ensues, of the Divine Author of our faith; and how exactly does this prophetic description correspond to the whole tenor of His conduct, in the propagation of His religion! “He shall not strive, nor cry;” &c. that is, He shall exercise His office with meekness, gentleness, and humility, without contention and noise, without tumult and disturbance. “A bruised reed shall He not break;” that is, He will not bear hard upon a wounded and contrite, and truly bumble heart, bowed down with a sense of its infirmity. “And smoking flax shall He not quench;” the faintest spark of returning virtue He will not extinguish by severity; but will cherish and encourage the one, and will raise, animate, and enliven the other, till by these gentle conciliating means He shall have triumphed over the wickedness and malevolence of His enemies, and completely established His religion throughout the world. Bp. Porteus. He was not, (as all interpreters explain the proverbial expressions used at Iasi. xlii. 2.) to employ the least degree of force or violence in the propagation of the new law, till it finally prevailed against all opposition. Accordingly, by the mildness and piety of the followers of Christ, by the secret influence of a Divine blessing attending on their feeble efforts, the doctrine of the Cross insensibly gained ground, spread itself far and wide, and in the end became victorious, over all the rage and power and sophistry of an unbelieving world. Bp. Hurd.
Matthew 12:20
- —and smoking flax] The flax when about to be extinguished. The Jews used to employ flax, as we do cotton, for candles, or in lamps. Bp. Pearce. — till he send forth judgment unto victory.] That is, according to most interpreters, till He hath made His Gospel and His righteous law victorious over all His enemies. To this sense the words as they stand at Iasi. xlii. 4, “till He have set judgment in the earth,” agree. Dr. Whitby.
Matthew 12:23
- —Is not this the son of David?] Is not this the Christ whom we are expecting? Bp. Mann.
Matthew 12:24
- —but by Beelzebub the prince of the devils] It should here be remarked, how great the difference is between the sentiments of modern unbelievers, and those of the first enemies of the Gospel, respecting the miracles of Christ. The former assert that our Saviour wrought no real miracles; that miracles are in their own nature incredible and impossible, and that no human testimony can obtain credit to events so contrary to experience, and so repugnant to the ordinary course of nature. But let us go to the unbelievers who lived in the earliest Christ rebukeeth the Pharisees. Anno DOMINI 31.
Matthew 12:25
- — Every kingdom, &c.] His argument is this: How absurd and preposterous is it to suppose that Satan will act against himself, by expelling his own ministers and agents, whom he has sent to take possession of the minds and bodies of men. This must clearly end in his ruin, and the overthrow of his empire over mankind. It is evidently therefore not by his assistance, but by the power of God, that I cast out devils; and, if so, it is clear to demonstration that I am commissioned by Heaven to teach true religion to mankind. Bp. Porteus.
Matthew 12:27
- — your children] Your disciples, or your countrymen; meaning the Jews who pretended to cast out devils. Dr. Hammond.
— therefore they shall be your judges.] The sense is, Ye attribute not the casting out of devils by your countrymen to Beelzebub, but ye applaud the work when it is done by them. They therefore shall in this matter be your judges, that ye speak thus of My actions from the rankness and venom of your hearts. Dr. Lightfoot.
Matthew 12:28
- But if I &c.] If I cast out devils by the power of God, it is plain that I am come from God; My words therefore are true, and ye are bound to believe Me, when I tell you that I am the Christ, and that the kingdom of God is begun, and is prevailing over the power of the devil.
Matthew 12:30
- He that is not with me &c.] A proverbial expression. It is known, He says, that he who does not
assist another in a contest, is certainly favourable to his enemy; consequently My casting out devils shews that I am Satan’s declared enemy. Dr. Hammond. Or the expression may apply to the Jews: he that will not join with Me in this great work, must be looked upon as against Me. Dr. S. Clarke.
Matthew 12:31
- — blasphemy against the Holy Ghost] Which consisted in their maliciously ascribing the miracle wrought to Beelzebub, and not to the Spirit of God. Bp. Pearce. The Pharisees, who are thus charged with the guilt of blaspheming against the Holy Ghost, very well knew that the miracles they had seen could not be accounted for in a natural way; yet such was their spleen and rage against the Gospel, that they chose rather to impute them to the devil, than to acknowledge the Divine land, which was so visible in them, that it could not be missed by any who were not wilfully blind. Dr. Waterland. Thus we see that this crime was confined solely and exclusively to those Pharisees who attributed miracles wrought by the Spirit of God to the agency of evil spirits. Since, therefore, miracles have long since ceased, and this blasphemy against the Holy Ghost relates solely to those who saw miracles performed with their own eyes, it is impossible for any one in later times to be literally guilty of this unpardonable blasphemy in its full extent; and there is therefore no just ground for apprehensions on the subject to be entertained by pious and scrupulous minds. Bp. Porteus.
Still there are some sins of a like nature, which may be committed by us, and which being committed may prove no less dangerous to those who are guilty of them, than that sin did prove to the Pharisees heretofore. Of this nature must especially be reckoned apostasy from the Christian religion, after having been convinced of its truth, and made partakers of its promises, and apostasy from the truth and purity of the Gospel for the sake of some worldly fears, or of some present hopes and advantages. Abp. Wake. If the sin against the Holy Ghost be of so high a nature, and so unpardonable, then must all approaches to it be very dreadful; such as profane scoffing at religion, and the Holy Spirit of God, which dwells in good men; perverse infidelity notwithstanding all reasonable evidence; obstinacy in a sinful and vicious course; sinning against the clear conviction of our consciences. These are all offences of a flagrant character, and of great provocation in the sight of God; and, if they be long continued, we know not how soon God may withdraw his grace from us, and suffer us to be “hardened through the deceitfulness of sin.” Abp. Tillotson.
Matthew 12:32
- — whosoever speaketh—against the Son of man, it shall be forgiven] Against Christ, considered merely as a man; calling Him for instance a deceiver, a glutton, a winehibber; that, though a grievous sin, yet being slight in comparison, may the more easily be forgiven; but “whosoever” &c. Dr. Waterland.
Of blasphemy against the Holy Ghost. CHAP. XII. Of idle words. Anno DOMINI 31.
shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.
Matthew 12:34
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Either make &c.] The sense seems to be, A person is to be judged of by his actions: if My works are good, allow the agent to be good; if the works are bad, you are at liberty to consider the agent as bad; but now you allow My works to be good, and yet attribute them to the devil. Grotius.
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— how can ye, being evil, &c.] But, He adds, it is impossible that you should speak any thing but evil: you are a perverse and malicious generation, and the thoughts of men’s hearts will of course shew themselves by their words; they arise immediately from the heart within, and therefore necessarily discover whether it be good or evil. Bp. Portens.
Matthew 12:36
- — every idle word] Every injurious, slandering, and blaspheming word. Bp. Pearce. We are not to understand by the word translated “idle,” insignificant or trifling; but wicked, malicious, profane. Bp. Mann. Our Saviour’s phrase manifestly refers immediately to the malignant calumny of the Pharisees which had pre-
ceded; yet it certainly includes all false, slanderous, and vindictive accusations of our neighbour, all discourse injurious to God or man, contrary to truth, decency, and purity of heart. Bp. Portens.
Matthew 12:37
- — by thy words] Not by thy actions only, but also by thy words. Dr. S. Clarke. “For by thy words thou shalt be justified,” &c. that is, says our Saviour, Let every particular hearer apply these expressions to himself; it is not by thine actions only, but in some degree by thy words also, thou shalt be at last justified or condemned; since by the tenour of these, the disposition of thy heart is shewn, and thy true character discovered. Dr. Doddridge.
Matthew 12:38
- — we would see a sign from thee.] They had already seen various miracles; but they wanted a sign from heaven, chap. xvi. 1; Luke xi. 16. Dr. Whitby.
It is probable that they meant the sign of the Messiah coming with visible glory in the clouds of heaven, with His holy angels around Him, and all the other ensigns of celestial grandeur. This illustrious appearance of their promised Deliverer they considered so essential to His character, so indispensable a mark of His heavenly original, that they distinguished it by the name of “the sign of the Son of man,” “the sign of His coming,” Matt. xxiv. 3, 30. Our Lord, it is observable, constantly refused to give them the sign they demanded. The fact was, that they could not possibly be gratified with it, because it was inconsistent with that humble and lowly character, in which, for the wisest reasons, God designed, and the Prophets foretold, that the Redeemer of the world should actually appear. The sign they wished for was founded on an expectation of His descending visibly from heaven to the lower world, with the utmost splendour and magnificence. Whereas it was always intended and predicted, that He should be born of an earthly parent, should live in an obscure and indigent condition of life, should be despised, rejected, put to death upon the cross, laid in the grave, and rise from it again the third day. Bp. Portens. See notes at chap. xvi. 1, 4.
Matthew 12:39
- — an adulterous generation] A injurious generation which had degenerated from their ancestors. There is allusion to Isai. lvii. 3, 4. Our Lord perhaps refers also to the corruption of their manners, and their unjust divorces, which made them guilty of numberless adulteries. Bessadore.
— but the sign of — Jonas:] A miracle, answering to that which occurred in the person of Jonah. By this figurative expression, He signified His own death, burial,
E Christ rebuketh the unfaithful, who seek after a sign.
Anno DOMINI 31. a Jonah 1. 17. 40 a For as Jonas was three days and three nights in the whale’s belly: so shall the Son of man be three days and three nights in the heart of the earth.
a Jonah 3. 5. 41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: ‘because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
p 1 Kings 10. 42 p The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
q Luke 11 34. 43 q When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
Matthew 12:40
- — three days and three nights] The expression “a day and a night” in the original, means, what we call a day, a space of twenty-four hours; and the Jews were wont to reckon any part of a day, as a day. Thus by the expression, three days and three nights, is meant any portion of three days. Since therefore they used to begin their days in the evening, and our Saviour was buried on the day of crucifixion (the Friday), lay in the earth the whole of the sabbath (the Saturday), and rose on the third day in the morning (the Sunday); He was “in the heart of the earth” a part of three days, or, in the Hebrew idiom, “three days and three nights.” Dr. Whitby, Bp. Pearce.
Matthew 12:41
- — shall rise in judgment] That is, Their better behaviour shall make the wicked conduct of this generation appear in a worse light. Bp. Pearce. It was usual for witnesses to rise from their seats when they gave evidence against criminals.
This generation, our Saviour says, shall, by being compared with the people of Nineveh, appear to be more justly condemned to utter destruction. For, when the men of Nineveh were preached to by Jonah, who was a stranger, who continued among them but three days, and wrought no miracles to confirm his mission, they yet hearkened to him, and repented. But this generation, though they have Christ Himself sent to preach to them, though they hear His doctrine, and see His miracles, though they are astonished at the authority with which He teaches, and the power by which He acts; yet they are not by all these things brought to repentance. Dr. S. Clarke.
Matthew 12:42
- The queen of the south] “She is called the queen of Sheba at 1 Kings x. 1. It has been a great subject of dispute, what was the situation of this Sheba. Some writers, and among them Josephus, place it in Africa. But the best supported opinion, is, that the kingdom of Sheba lay in the south part of Arabia Felix. This accords with the title here given by our Saviour of “queen of the south:” Arabia Felix also abounded very much in gold and spices, which were brought by that queen to Solomon. Dr. Wells.
Matthew 12:43
43 — 45. When the unclean spirit &c.] The concluding words of this parable (ver. 45.) seem plainly to apply it to the unbelieving Jews of that age; and to import that Satan, who, by the labours of Christ and His disciples, had been cast out of so many of them, finding the Jewish nation, by their prodigious wickedness and incredulity, still more than ever prepared to receive him, would return to them and render them more incredulous, obdurate, and blasphemous, than they were before. Drs. Whitby and Lightfoot.
Otherwise, the words contain an admonition to the demoniacks who had been cured, to beware of relapsing into sin, lest they should be again possessed in a higher degree, so as to render their case desperate: according to the excellent comment of Abp. Cranmer, “Although the house of our conscience be once made clean, and the foul spirit be expelled from us in baptism or repentance; yet, if we become idle, and take not heed, he will return with seven worse spirits and possess us again.” Dr. Hales.
- — dry places.] Desert places, where there was no water. Bp. Pearce.
Matthew 12:46
- — his mother and his brethren] See note at chap. xiii. 55.
Matthew 12:48
48, 49. — Who is my mother? &c.] Who are they whom ye call My mother and My brethren? Do ye think that I esteem persons by any earthly relation or affections? Then, pointing to His disciples, He added, No, rather these are they, whom ye ought more properly to call my relations. Dr. S. Clarke.
Matthew 12:50
- — whosoever shall do the will &c.] How ought men to despise the mean and trifling advantages of this
The parable of the sover and the seed.
Aene DOMINI 31. of my Father which is in heaven, the same is my brother, and sister, and mother.