MATTHEW CHAPTER 12
Verses 1-8. The account contained in these verses is also recorded in
Mark 2:23-28; Luke 6:1-5.
Verse 1. At that time. Luke 6:1 fixes the time more particularly.
He says that it was the second Sabbath after the first. To understand
this, it is proper to remark, that the Passover was observed during the
month Abib, or Nisan, answering to the latter part of March, and the
first of April. The feast was held seven days, commencing on the
fourteenth day of the month, Exodus 12:1-28; 23:15 on the second day of
the paschal week. The law required that a sheaf of barley should be
offered up, as the first fruits of the harvest, Leviticus 23:10,11. From
this day was reckoned seven weeks to the feast of Pentecost,
Leviticus 23:15,16 called also the feast of weeks, Deuteronomy 16:10 and the
feast of the harvest, Exodus 23:16. This second day in the feast of the
passover, or of unleavened bread, was the beginning, therefore, from
which they reckoned towards the pentecost. The sabbath in the week
following would be the second sabbath after this first one in the
reckoning; and this was doubtless the time mentioned when Christ went
through the fields. It should be further mentioned that, in Judea, the
barley harvest commences about the beginning of May, and both that and
the wheat harvest are over by the twentieth. Barley is in full ear in
the beginning of April. There is no improbability, therefore, in this
narrative on account of the season of the year. This feast was always
held at Jerusalem.
Through the corn. Through the barley, or wheat. The word
corn, as used in our translation of the Bible, has no reference to
maize, or Indian corn, as it has with us. Indian corn was
unknown till the discovery of America, and it is scarcely probable that
the translators knew anything of it. The word was applied, as it is
still in England, to wheat, rye, oats, and barley. This explains the
circumstance that they rubbed it in their hands Luke 6:1 to
separate the grain from the chaff.
{h} "At that time" Mark 2:25; Luke 6:1
{i} "???" Deuteronomy 23:25
Verse 2. Upon the sabbath day. The Pharisees, doubtless desirous of
finding fault with Christ, said that, in plucking the grain on the
sabbath day, they had violated the commandment. Moses had
commanded the Hebrews to abstain from all servile work on the sabbath,
Exodus 20:10; 35:2,3; Numbers 15:32-36. On any other day this would have been
clearly lawful, for it was permitted, Deuteronomy 23:25.
{k} "not lawful" Exodus 31:15
Verse 3. But he said unto them, etc. To vindicate his disciples, he
referred them to a similar case, recorded in the Old Testament, and
therefore one with which they ought to have been acquainted.
This was the case of David. The law commanded that twelve
loaves of bread should be laid on the table in the holy place
in the tabernacle, to remain a week, and then to be eaten by the
priests only. Their place was supplied then by fresh bread. This
was called the shew-bread, Leviticus 24:5-9. David, fleeing before
Saul, weary and hungry, had come to Ahimelech the priest; had
found only this bread; had asked it of him, and had eaten it, contrary
to the letter of the law, 1 Samuel 21:1-7. David, among the Jews, had
high authority. This act had passed uncondemned. It proved that
in cases of necessity the laws did not bind a man: a principle which
all laws admit. So the necessity of the disciples justified them in
doing on the sabbath what would have been otherwise unlawful.
{l} "David did" 1 Samuel 21:6
Verses 4,5. House of God. That was, the tabernacle; the temple not
being then built.
In the law. In the law of Moses.
Profane the sabbath. He referred them to the conduct of the priests
also. On the sabbath days they were engaged, as well as on other days,
in killing beasts for sacrifice, Numbers 28:9,10. Two lambs were
killed on the sabbath, in addition to the daily sacrifice. The priests
must be engaged in slaying them, and making fires to burn them in
sacrifice; whereas to kindle a fire was expressly forbidden the Jews
on the sabbath, (Exodus 35:3) they were obliged to skin them,
prepare them for sacrifice, and burn them, They did that which,
for other persons to do, would have been profaning the sabbath. Yet
they were blameless. They did what was necessary and commanded.
This was done in the very temple, too, the place of holiness, where
the law should be most strictly observed.
{m} "shewbread" Exodus 25:30
{n} "only for priests" Exodus 29:32,33
Verse 5. No Barnes text on this verse.
See Barnes "Matthew 12:4"
{o} "in the law" Numbers 28:9
{p} "in the temple" John 7:22,23
Verse 6. One greater than the temple. Here he refers to himself, and
to his own dignity and power. "I have power over the laws: I can grant
to my disciples a dispensation from the Jewish laws. An act which I
command or permit them to do, is therefore right." This proves that he
was Divine. None but God can authorize men to do a thing contrary to the
Divine laws. He refers them again to a passage he had before quoted,
See Barnes "Matthew 9:13" showing that God preferred acts of righteousness,
rather than a precise observance of a ceremonial law.
Mark adds, Mark 2:27 "the Sabbath was made for man, and not man
for the Sabbath." That is, the Sabbath was intended for the welfare
of man; designed to promote his happiness; and not to produce
misery, by harsh, unfeeling requirements. It is not to be so Interpreted
as to produce suffering, by making the necessary supply of wants unlawful.
Man was not made for the Sabbath. Man was created first, and then the
Sabbath was appointed for his happiness, Genesis 2:1-3.
His necessities, his real comforts and wants, are not to bend to
that which was made for him. The laws are to be interpreted
favourably to his real wants and comforts. This authorizes works only of
real necessity, not of imaginary wants, or amusement, or common
business, and worldly employments.
To crown all, Christ says that he was Lord of the Sabbath. He
had a right to direct the manner of its observance--undoubted proof
that he is Divine.
{q} "greater than" 2 Chronicles 6:18; Malachi 3:1; Matthew 23:17-21
Verse 7. No Barnes text on this verse.
{r} "what this means" Hosea 6:6
Verse 8. No Barnes text on this verse.
Verses 9-13. The account contained in these verses is recorded also in
Mark 3:1-5; Luke 6:6-10.
{s} "And when he was" Mark 3:1; Luke 6:6
Verse 10. A man which had his hand withered. This was probably one
form of the palsy. See Barnes "Matthew 4:24".
Mark and Luke have mentioned some circumstances omitted by
Matthew. They say that Jesus addressed the man, and told him to
stand forth in the midst. He then addressed the people. He asked
them if it was lawful to do good on the Sabbath day? This was
admitted by all their teachers, and it could not be denied. They were
therefore silent. He then appealed to them, and drew an argument
from their own conduct. A man that had a sheep that should fall
into a pit on the Sabbath day would exercise the common offices of
humanity, and draw it out. If a man would save the life of a sheep,
was it not proper to save the life of a man ? By a reference to their
own conduct, he silenced them.
Mark adds, that he looked on them with anger; that is, with strong
disapprobation of their conduct. Their envy and malignity excited
feelings of holy indignation. See Barnes "Mark 3:5".
{t} "Is it lawful" Luke 14:3
Verse 11. No Barnes text on this verse.
{u} "and if it fall" Deuteronomy 22:4
Verse 12. A man better than a sheep. Of more consequence, or value.
If you would show an act of kindness to a brute beast on the Sabbath,
how much more important is it to evince similar kindness to one made in
the image of God! one for whom the Saviour came to die, and who may be
raised up to everlasting life.
It is lawful to do well. This was universally allowed by the Jews in
the abstract; and Jesus only showed them that the principle on which
they acted in other things applied with more force to the case before
him, and that the act which he was about to perform was, by their own
confession, lawful.
Verse 13. And he said, Stretch forth thine hand. This was a remarkable
commandment. The man might have said that he had no strength;
that it was a thing which he could not do. Yet, being commanded,
it was his duty to obey. He did so, and was healed. So the sinner;
it is his duty to obey whatever God commands. He will give strength to
those who attempt to do his will. It is not right to plead, when God
commands us to do a thing, that we have no strength. God will give us
strength, if there is a disposition to obey. At the same time, however,
this passage should not be applied to the sinner, as if it proved
that he has no more strength or ability than the man who had the withered
hand. It proves no such thing. It has no reference to any such case. And
it should not be used as if it proved any such thing. It may be used
to prove that man should instantly obey the commands of God, without
pausing to examine the question about his ability, and especially
without saying that he can do nothing. What would the Saviour have
said to this man, if he had objected that he could not stretch out
his hand?
It was restored whole, Christ had before claimed Divine authority
and power, Matthew 13:6-9. He now showed that he possessed it. By his
own power he healed him; thus evincing, by a miracle, that his claim
of being Lord of the Sabbath was well founded.
These two cases determine what may be done on the Sabbath.
The one was a case of necessity; the other of mercy. The example
of the Saviour, and his explanations, show that these are a part of
the proper duties of that holy day. Beyond an honest and
conscientious discharge of these two duties, men may not devote the
Sabbath to any secular purpose. If they do, they do it at their peril.
They go beyond what his authority authorizes them to do. They do
what he claimed the special right of doing, as being Lord of the Sabbath.
They usurp his place; and act and legislate where God only has a
right to act and legislate. Men may as well trample down any other law
of the Bible, as that respecting the Sabbath.
Verses 14-21. This account is found also in Mark 3:6-12.
Verse 14. The Pharisees--held a council, etc. Mark adds, that the
Herodians also took a part in this plot. They were probably a
political party, attached firmly to Herod. See Barnes "Matthew 3:7".
The friends of Herod were opposed to Christ, and ever ready to join any
plot against his life. They remembered, doubtless, the attempts of
Herod the Great against him when he was the Babe of Bethlehem; and they
were stung with the memory of the escape of Jesus from his bloody
hands. The attempt against him now was the effect of envy. They
were enraged also that he had foiled them in the argument; they
hated his popularity; they were losing their influence; and they,
therefore, resolved to take him out of the way.
{1} "council" or, "took counsel"
Verse 15. Jesus--withdrew himself, etc. He knew the design against
his life. He knew that his hour was not yet come; and he therefore
sought security. By remaining, his presence would only have provoked
them farther, and endangered his own life. He acted, therefore, the part
of Christian prudence, and withdrew. See Barnes "Matthew 10:23".
Mark adds, that he withdrew to the sea; that is, to the sea of
Galilee, or Tiberius. He names, also, the places from which the
multitude came; an important circumstance, as it throws light on the
passage quoted by Matthew, Matthew 13:21 "In his name shalt the
Gentiles trust."
Pressed by the crowd, Mark 3:9 he went aboard a small vessel,
or boat, called by Mark a ship. This he did for the convenience
of being separated from them, and more easily addressing them. We
are to suppose the lake still and calm; the multitudes, most of whom
were sick and diseased, standing on the shore, and pressing to the
water's edge; and Jesus thus healing their diseases, and preaching
to them the good news of salvation. No scene could be more sub-
lime than this.
Verse 16. And he charged them, etc. He was, at this time,
desirous of concealment. He wished to avoid their plots, and to save
his life.
Verse 17. That it might be fulfilled, etc. Matthew here quotes a
passage from Isaiah 43:1-4, to show the reason why he thus retired
from his enemies, and sought concealment. The Jews, and the disciples
also, at first, expected that the Messiah would be a conqueror, and
vindicate himself from all his enemies. When they saw him retiring
before them, and instead of subduing them by force, seeking a place
of concealment, it was contrary to all their previous notions of the
Messiah. Matthew, by this quotation, shows that their conceptions
of him had been wrong. Instead of a warrior and an earthly conqueror, he
was predicted under a totally different character. Instead of shouting
for battle, lifting up his voice in the streets, oppressing the feeble--
breaking bruised reeds, and quenching smoking flax, as a
conqueror--he would be peaceful, retiring, and strengthening the
feeble, and cherishing the faintest desires of holiness. This appears
to be the general meaning of this quotation here. Comp.
See Barnes "Isaiah 42:1" and following.
{v} "saying" Isaiah 42:1
Verse 18. My servant. That is, the Messiah, the Lord Jesus, called a
servant, from his taking the form of a servant, or his being born in a
humble condition, Philippians 2:7 and from his obeying or serving God.
See Hebrews 10:9.
Shall shew judgment to the Gentiles. The word judgment means,
in the Hebrew, law, commands, etc., Psalms 19:9; 119:29,30.
It means the whole system of truth; the law of God in general; the
purpose, plan, or judgment of God, about human duty and conduct. Here it
means evidently the system of gospel truth, the Christian scheme.
Gentiles. All who were not Jews. This prophecy was fulfilled by the
multitudes coming to him from Idumea and beyond Jordan, and Tyre and
Sidon, as recorded by Mark 3:7,8.
Verse 19. He shall not strive, etc. He shall not shout, as a warrior.
He shall be meek, and retiring, and peaceful. Streets were places of
concourse. The meaning is, that he should not seek publicity and
popularity.
Verse 20. A bruised reed, etc. The reed is an emblem of feebleness,
as well as change, Matthew 11:7. A bruised, broken reed, is an emblem
of the poor and oppressed. It means that he would not oppress the
feeble and poor, as victorious warriors and conquerors did. It is also
an expressive emblem of the soul, broken and contrite on account of
sin, weeping and mourning for transgression. He will not break it.
That is, he will not be haughty, unforgiving, and cruel. He will
heal it, pardon it, and give it strength.
Smoking flax. This refers to the wick of a lamp when the oil is
exhausted--the dying, flickering flame and smoke that hang over it. It
is an emblem, also, of feebleness and infirmity. He would not farther
oppress it, and extinguish it. He would not be like the Jews, proud and
overbearing, and trampling down the poor. It is expressive, also, of the
languishing graces of the people of God. He will not treat them harshly
or unkindly, but will cherish the feeble flame, minister the oil of grace,
and kindle it into a blaze.
Till he send forth judgment unto victory. Judgment here means
truth --the truth of God, the gospel. It shall be victorious. It
shall not be vanquished. Though not such a conqueror as the Jews
expected, ye he shall conquer. Though mild and retiring, yet his
scheme shall be victorious.
Verse 21. And in his name, etc. The Hebrew in Isaiah is, "And the
isles shall wait for his law." The idea is, however, the same. The
isles denote the Gentiles, or a part of the Gentiles--those out of
Judea. The meaning is, that the gospel should be preached to the
Gentiles, and that they should receive it. See Barnes "Isaiah 41:1",
for an explanation of the word islands, as it is used in the Bible.
Verses 22-30. One possessed with a devil. See Barnes "Matthew 4:24".
The same account, substantially, is found in Mark 3:22-27
Luke 11:14-26.
{w} "Then was brought" Mark 3:11; Luke 11:14
Verse 23. Is not this the Son of David? That is, is not this the
promised descendant of David, the Messiah? They were acquainted with
the prophecy in Isaiah 35:5, "Then the eyes of the blind shall be
opened, and the ears of the deaf shall be unstopped;" and they
inferred that he must be the promised Messiah Who should be able to
do this. This inference was drawn by the common people, and not
by the proud and haughty Pharisees. It is not uncommon that men of plain
common sense, though unlearned, see the true beauty and meaning of the
Bible, while those who are filled with pride and science, falsely so
called, are blinded.
Verse 24. But when the Pharisees heard it, etc. It was necessary for
the Pharisees, who had determined to reject Jesus of Nazareth, to
account in some way for the miracles he had wrought. Here was a
manifest miracle, an exertion of power unquestionably superior to
what men could do. The common people were fast drawing the
proper inferences from it, and coming into the belief that this was
the Messiah. The authority and power of the Pharisees were declining,
and about to become extinct. Unless, therefore, some way should be
devised of accounting for these facts, their influence would be at an
end. Whatever way of accounting for them was adopted, it was necessary
that they should acknowledge that there was superhuman power. The
people were fully persuaded of this; and no man could deny it. They
therefore ascribed it to the Prince of the devils --to Beelzebub. In
this they had two objects:
1st. To concede to the people that here was a miracle, or a work above
mere human power.
2nd. To throw all possible contempt on Jesus. Beelzebub was an
opprobrious name, given to the worst and vilest even of the
devils. See Matthew 10:25. It denoted the god of flies, or the god of
filth; and hence the god of idolatry, as being, in their view, filth and
abomination.
{1} "Beelzebub" "Beelzebul"
Verse 25. 25. And Jesus knew their thoughts, etc. To know the
thoughts of the heart belongs only to God, Psalms 139:2; Jeremiah 17:10.
Every kingdom, etc. Their subtle and cunning device was completely
foiled, and Jesus made their argument recoil on their own heads. A
kingdom, or a family, can prosper only by living in harmony. The
different parts and members must unite in promoting the same objects.
If divided--if one part undoes what the other does--it must fall.
So with the kingdom of Satan. It is your doctrine that Satan has
possessed these whom I have cured. It is, also, your doctrine
that he has helped me to cure them. If so, then he has helped me to undo
what he had done. He has aided me to cast himself out--that is,
to oppose and discomfit himself. At this rate, how can there be any
stability in his kingdom? It must fall; and Satan must have less
than human prudence.
{x} "thoughts" Psalms 139:2; John 2:24,25
Verse 26. No Barnes text on this verse.
Verse 27. By whom do your children, etc. Christ was not satisfied by
showing them the intrinsic absurdity of their argument. He showed
them that it might as well be applied to them as to him. Your
disciples, taught by you, and encouraged by you, pretend to cast out
devils. If your argument be true that a man who casts out devils
must be in league with the devil, then your disciples have made a
covenant with him also. You must therefore either give up this
argument, or admit that the working of miracles is proof of the
assistance of God.
The words of Christ, here, do not prove that they had actually
the power of casting out devils, but only that they claimed it, and
practised magic or jugglery. See Acts 19:13.
Your children. Your disciples, or followers.
See Barnes "Matthew 1:1".
They shall be your judges. They shall condemn you and your argument.
They are conclusive witnesses against the force of your reasoning.
{y} "Beelzebub" Matthew 13:24
Verse 28. But if I--by the Spirit of God, etc. The Spirit of God,
here, means the power of God--in Luke, by the finger of God. Compare
Exodus 8:19; Psalms 8:3. If this work is not by the aid of Satan,
then it is by the aid of God. Then his kingdom, or reign, is come,
Matthew 3:2. The reign of Satan over men, and the reign of God,
are in opposition. If God expels Satan from his dominion over men,
then his reign has come.
{z} "kingdom of God" Daniel 2:44; Matthew 6:33; Luke 11:20; 17:21; Romans 14:17
Verse 29. Or else, etc. He takes a new illustration to confute the
Pharisees, drawn from breaking into a house. A man could not break
into the house of a strong man, and take his property, unless he had
rendered the man himself helpless. If he had taken his goods, it
would therefore be sufficient proof that he had bound the man. So
I, says he, have taken this property--this possessed person--from
the dominion of Satan. It is clear proof that I have subdued Satan
himself, the strong being that had him in possession. The words of
else, mean or how. How, or in what way, can one, etc.
Spoil his goods. The word spoil commonly means now, to corrupt,
injure, or destroy. Here it means to plunder, to take with violence, as
it commonly does in the Bible. See Colossians 2:8,15; Exodus 3:22.
{a} "spoil his goods" Isaiah 49:24; 53:12; Revelation 12:7-10; 20:2,3
Verse 30. He that is not with me, etc. In addition to his other
arguments, he urges this general principle that there could be but two
parties in the universe. If any one did not act with him, he was
against him. If he gathered not with him, he scattered. This is taken
from the practice of persons in harvest, he that did not gather with
him, or aid him, scattered abroad, or opposed him. The application
of this was, "As I have not united with Satan, but opposed him, there
can be no league between us." The charge, therefore, is a false one.
{b} "against me" 1 John 2:19
Verses 31,32. In this place, and in Mark 3:28-30, Jesus states the
awful nature of the sin of which they had been guilty. That sin was
the sin against the Holy Ghost. It consisted in charging Jesus with
being in league with the devil, or accusing him with working his
miracles, not by the spirit or power of God, but by the aid of
the prince of the devils. It was therefore a direct insult, abuse, or
evil speaking, against the Holy Ghost--the Spirit by which Jesus worked
his miracles. That this was what he intended by this sin, at that time,
is clear from Mark 3:30, "Because they said he had an unclean spirit."
All other sins--all speaking against the Saviour himself--might be
remitted. But this sin was clearly against the Holy One; it was
alleging that the highest displays of God's mercy and power were the
work of the devil; and it argued, therefore, the highest depravity of
mind. The sin of which he speaks is, then, clearly stated. It was
accusing him of working miracles by the aid of the devil--thus
dishonouring the Holy Ghost.
All manner of sin--shall be forgiven. That is, only on condition
that men repent and believe. If they continue in this sin, they
cannot be forgiven, Mark 16:16; Romans 2:6-9.
Blasphemy. Injurious or evil speaking of God.
See Barnes "Matthew 9:3".
A word against the Son of man. The Jews were offended at the
humble life and appearance of the Saviour. They reproached him as being
a Nazarene--sprung from Nazareth, a place from which no good was
expected to proceed; with being a Galilean, from Galilee, a place from
which no prophet came, John 7:52. Jesus says that reproaches of this
kind could be pardoned. Reflections on his poverty, his humble birth,
and the lowliness of his human nature, might be forgiven. But for those
which affected his Divine nature, accusing him of being in league
with the devil, denying his divinity, and attributing the power which
manifestly implied divinity, to the prince of fallen spirits, there
could be no pardon. This sin was a very different thing from what is now
often supposed to be the sin against the Holy Ghost. It was a wanton and
blasphemous attack on the Divine power and nature of Christ. Such a sin
God would not forgive.
Speaketh against the Holy Ghost. This probably refers to the Divine
nature of Christ--the power by which he wrought his miracles. There is
no evidence that it refers to the Third Person of the Trinity. The word
ghost means spirit, and probably means the Divine nature or spirit with
which the man Jesus was endowed. And the meaning of the whole passage may
be--
"He that speaks against me as a man of Nazareth,
that speaks contemptuously of my humble birth, etc.,
may be pardoned; but he that reproaches my Divine
character, charging it as being in league with Satan,
and blaspheming the power of God manifestly displayed
by me, can never obtain forgiveness."
Neither in this world, neither in the world to come. That is, as
Mark expresses it, hath never forgiveness, but is in danger of eternal
damnation. This fixes the meaning of the phrase. It means, then, not the
future age or dispensation, known among the Jews as the world to come;
but it means that the guilt will be unpardoned for ever; that such is the
purpose of God, that he will not forgive a sin so direct,
presumptuous, and awful. It cannot be inferred from this that any sins
will be forgiven in hell. He meant simply to say that there were no
possible circumstances in which the offender could find forgiveness. He
certainly did not say that any sin unpardoned here would be pardoned
hereafter.
{c} "all manner" Mark 3:28; Luke 12:10
{d} "the Holy Ghost" Hebrews 10:29; 1 John 5:16
Verse 32. No Barnes text on this verse.
See Barnes "Matthew 12:31"
{e} "it shall be" Luke 7:34; John 7:12; 1 Timothy 1:13
Verse 33. Either make, etc. The fact asserted in this verse is,
that a tree is known not by its leaves, or bark, or form, but by its
fruit. The application to the argument is this: "You are to judge of
man's being in league with Satan by his works. If my doctrines and
works be properly the works of Satan, then I am corrupt; if not, then
your charge is blasphemy. So, on the other hand, if, not withstanding
your professions, your works are the works of the devil, and your
doctrines be such as he would teach, it would prove respecting you that
which you charge on me." In this indirect but powerful manner, he
advances to the charge against them, which he urges in the following
verses.
Verses 34,35. O generation of vipers. Christ here applies the argument
which he had suggested in the previous verse. They were a wicked
race; like poisonous reptiles, with a corrupt and evil nature. They
could not be expected to speak good things--that is, to speak
favourably of him and his works. As the bad fruit of a tree was the
proper effect of its nature, so were their words about him and his
works the proper effects of their nature. The abundance or
fulness of the heart produced the words of the lips.
Vipers. These are a poisonous kind of serpents, not often a yard
long, and about an inch thick, having a flat head. The males have two
large teeth, through which a most deadly poison is thrown into the
wound made by the bite. They are an emblem of malignity and mischief.
These were strong expressions to be used by the meek and lowly Jesus;
but they were not the effect of anger and malice; they were a declaration
of the true character of the men with whom he was conversing--a
declaration most justly deserved. See Barnes "Matthew 3:7".
{f} "generation" Matthew 3:17
{g} "out of the" Luke 6:45
Verse 35. No Barnes text on this verse.
See Barnes "Matthew 12:34"
Verse 36. But I say unto you, etc. Christ closes this address to his
malignant and wicked hearers by a solemn declaration that for these
things God would bring them into judgment. They, therefore, who
had spoken so malignantly against him, could not escape.
Idle word. This literally means a vain, thoughtless, useless word,
that accomplishes no good. Here it means, evidently, wicked and injurious,
false and malicious; for such were the words which they had spoken.
{h} "give account" Ecclesiastes 12:14; Ephesians 5:4,6; Jude 1:15
Verse 37. By thy words thou shalt be justified, etc. That is,
words shall be the indication of the true principles of the heart;
by words the heart shall be known, as the tree is by its fruit. If
they are true, proper, chaste, instructive, pious, they will prove that
the heart is right. If false, envious, malignant, and impious, they will
prove that the heart is wrong, and will therefore be among the causes
of condemnation. It is not meant that words will be the only thing
that will condemn man; but that they will be all important part of
the things for which he shall be condemned. See James 3:3-12.
{i} "thy words" Proverbs 13:3
Verses 38-42. We would see a sign from thee. See Luke 11:16; 29-32.
A sign commonly signifies a miracle; that is, a sign that God was
with the person, or had sent him. Comp. See Barnes "Isaiah 7:11". Luke
adds that this was done tempting him trying him, doubting if he
had the power to do it. If these persons had been present with him
for any considerable time, they had already seen sufficient proofs that
he was what he pretended. They might have been, however, those
who had recently come; and then the emphasis must be laid on
"we." We, as well as the others, would see a proof that thou art
the Christ. In either case it was a temptation. If they had not
seen him work a miracle, yet they should have believed it by testimony.
Comp. John 20:29. Perhaps the emphasis is to be laid on
the words from heaven. They might profess not to doubt that his
miracles were real, but they were not quite satisfactory. They were
desirous of seeing something, therefore, that should clear up their
doubts, where there could be no opportunity for dispute. A comet,
or lightning, or thunder, or sudden darkness, or the gift of food
raining upon them, they supposed would be decisive. Perhaps they
referred in this to Moses. He had been with God amidst thunders
and lightnings; and he had given them manna--bread from heaven--
to eat. They wished Jesus to show some miracle equally undoubted.
{k} "sign from thee" Matthew 16:1; 1 Corinthians 1:22
Verse 39. An evil and adulterous generation. 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 the meaning, probably, here. They
were evil, and unfaithful to the covenant or to the commandments of
God--an apostate and corrupt people. There is, however, evidence
that they were literally an adulterous people.
There shall no sign be given to it, etc. They sought some direct
miracle from heaven. He replied that no such miracle should be given,
He did not mean to say that he would work no more miracles, or give no
more evidence that he was the Christ; but he would give no such
miracle as they required. He would give one that ought to be as
satisfactory evidence to them that he was from God, as the
miraculous preservation of Jonah was to the Ninevites that he was
divinely commissioned. As Jonah was preserved three days by miracle,
and then restored alive, so He would be raised from the dead after three
days. As on the ground of this preservation the Ninevites believed Jonah
and repented, so on the ground of his resurrection the men of an
adulterous and wicked generation ought to repent, and believe that He
was from God.
"The sign of the prophet Jonas," means the sign or evidence which
was given to the people of Nineveh that he was from God--to wit, that he
had been miraculously preserved, and was therefore divinely commissioned.
The word Jonas is the Greek way of writing the Hebrew word Jonah,
as Elias is for Elijah.
{l} "adulterous generation" Isaiah 57:3
Verse 40. For as Jonas was three days, etc. See Jonah 1:17.
This event took place in the Mediterranean Sea, somewhere between Joppa
and Tarshish, when he was fleeing from Nineveh. It is said that the
whale seldom passes into that sea, and that its throat is too small
to admit a man. It is probable, therefore, that a fish of the
shark kind is intended. Sharks have been known often to swallow a
man entire. The fish in the book of Jonah is described merely as a
great fish, without specifying the kind. It is well known that the
Greek word translated whale, in the New Testament, does not of
necessity mean a whale, but may denote a large fish of any kind.
Three days and three nights. It will be seen, in the account of the
resurrection of Christ, that he was in the grave but two nights and a
part of three days. See Matthew 28:6. This computation is, however,
strictly in accordance with the Jewish mode of reckoning. If it had
not been, the Jews would have understood it, and would have charged our
Saviour as being a false prophet; for it was well known to them that he
had spoken this prophecy, Matthew 27:63. Such a charge, however, was
never made; and it is plain, therefore, that what was meant by the
prediction was accomplished. It was a maxim, also, among the Jews, in
computing time, that a part of a day was to be received as the whole.
Many instances of this kind occur in both sacred and profane history.
See 2 Chronicles 10:5-12; Genesis 42:17,18. Comp. Esther 4:16 with Esther 5:1.
In the heart of the earth. The Jews used the word heart to
denote the interior of a thing, or to speak of being in a thing.
It means, here, to be in the grave or sepulchre.
{m} "as Jonas" Jonah 1:17
Verse 41. The men of Nineveh. Nineveh was the capital of the
Assyrian empire. It was founded by Ashur, Genesis 10:11. It was situated
on the banks of the river Tigris, to the north-east of Babylon. It is now
so completely destroyed that geographers are unable to ascertain
whether it was on the eastern or western bank. It was a city of vast
extent, and of corresponding wickedness. It was forty-eight miles
in circuit; its walls were one hundred feet high, and ten thick, and
were defended by fifteen hundred towers, each two hundred feet in
height. It contained in the time of Jonah, it is supposed, six
hundred thousand inhabitants. The destruction of Nineveh, threatened by
Jonah in forty days, was suspended, by their repentance, two hundred
years. It was then overthrown by the Babylonians, about six hundred years
before Christ. During the siege, a mighty inundation of the river Tigris
took place, which threw down a part of the walls, through which the enemy
entered, and sacked and destroyed the city. This destruction had been
foretold one hundred and fifteen years before, by Nahum, Nahum 1:8
"But with an overwhelming flood he will make an utter end of the place
thereof." And Nahum 2:6: "The gates of the river shall be opened, and
the palace shall be dissolved." The place is completely destroyed. The
very situation is unknown. If it seem strange that ancient cities are so
completely destroyed that no remains of brick or stone are to be
found, it should be remembered that they were built of clay dried
only in the sun, and not burned; that frequent rams softened the
clay; and that the mighty walls and dwellings, in the lapse of ages,
would sink down into an undistinguished heap of ruins.
Shall condemn it. That is, their conduct, in repenting at Jonah's
prediction, shall condemn this generation. They, ignorant and wicked
heathen, repented when threatened with temporal judgment by a
mere man--Jonah; you, Jews, professing to be enlightened, though
threatened for your great wickedness with eternal punishment
by the Son of God---a far greater Being than Jonah--repent not, and
must therefore meet with a far heavier condemnation.
{n} "condemnation" Romans 2:27
{o} "at the preaching" Jonah 3:5
Verse 42. The queen of the south. That is, the queen of Sheba,
1 Kings 10:1. Sheba was probably a city of Arabia, situated to the
south of Judea. Comp. See Barnes "Isaiah 60:6".
From the uttermost parts of the earth. This means simply from the
most distant parts of the hospitable world then known. See a similar
expression in Deuteronomy 28:49. As the knowledge of geography was limited,
the place was in fact by no means in the extreme parts of the earth. It
means that she came from a remote country; and she would condemn that
generation, for she came a great distance to hear the wisdom of
Solomon; and the Jews of that age would not listen to the wisdom
of One much greater than Solomon, though present with them.
{p} "queen" Luke 11:31
{q} "she came" 2 Chronicles 9:1
Verses 43-45. When the unclean spirit, etc. The general sentiment
which our Saviour here teaches is much more easily understood than the
illustration which he uses. The Jews had asked a sign from heaven
that should decisively prove that he was the Messiah, and satisfy
their unbelief. He replies, that though he should give them such a
sign--a proof conclusive and satisfactory; and though for a time they
should profess to believe, and apparently reform--yet such was the
obstinacy of their unbelief and wickedness, that they would soon
return to them, and become worse and worse. Infidelity and wickedness,
like an evil spirit in a possessed man, were appropriately at home in
them. If driven out, they would find no other place so comfortable
and undisturbed as their bosoms, Everywhere they would be comparatively
like an evil spirit going through deserts and lonely places, and
finding no place of test. They would return, therefore, and dwell with
them.
He walketh through dry places. That is, through deserts--regions
of country unwatered, sandy, barren, desolate, That out Saviour here
speaks according to the ancient opinions of the Jews, that evil spirits
had their abodes in those desolate uninhabited regions, there can be no
doubt. Nor can there be any doubt that the Bible gives countenance to
the opinion. Thus Revelation 18:2: "Babylon--is become the habitation
of devils, and the hold of every foul spirit;" that is, has
become desolate --a place where evil spirits appropriately dwell.
So Isaiah 13:21: "And satyrs shall dance there ;" i.e., according
to the ancient Greek translation, "devils, or demons, shall
dance there." See also Jeremiah 50:39. See Barnes "Isaiah 34:14".
See Barnes "Deuteronomy 32:17".
Seeking rest, and findeth none, Thus desolate and dry regions are
represented as uncomfortable habitations; so much so, that the
dissatisfied spirit, better pleased with a dwelling in the bosoms of men,
as affording an opportunity of doing evil, seeks a return there.
{r} "When the unclean" Luke 11:24
{s} "he walketh" Job 1:7; 1 Peter 5:8
Verse 44. Then he saith, I will return into my house, etc. The
man is called his house, because he had been the place where the
spirit had dwelt.
He findeth it empty, etc. There is here the continuance of
the reference to the dwelling of the spirit in men. He was called
his house. By the absence of the evil spirit, the house is
represented as unoccupied, or empty, swept, and garnished; that is,
while the evil spirit was away, the man was restored to his right mind,
was freed from his wicked influence.
Garnished. Adorned, put in order, furnished. Applied to the
man, it means that his mind was sane and regular when the evil
spirit was gone; or, he had a lucid interval.
Verse 45. Then goeth he, etc. Seeing the state of the man,
dissatisfied with a lonely dwelling in the desert where he could do no
evil, envious of the happiness of the individual, and supremely bent on
evil, he resolved to increase his power of malignant influences, and
return. He is therefore represented as taking seven other spirits
still worse, and returning to his former habitation. Seven denotes
a large but indefinite number. It was a favourite number with the
Jews, and was used to denote completeness or perfection, or any
finished or complete number. See 1 Samuel 2:5; Revelation 1:4.
Here it means a sufficient number completely to occupy and harass
his soul.
Even so shall it be with this generation. This shows the scope and
design of this illustration. The state of that man was a representation
of that generation of men. Much might be done to cure their unbelief;
much to reform them externally; but such was the firm hold which the
principles of infidelity and wickedness had taken of their minds
as their proper habitation, that they would return, after all the
means used to reform them, and the people would be worse and worse. And
this was literally accomplished. After all the instructions and miracles
of the Saviour and his apostles; after all that had been done for them
by holy men and prophets, and by the judgments and mercies of God; and
after all their external temporary reformations--like the temporary
departure of an evil spirit from a man possessed--yet such was their
love of wickedness, that the nation became worse and worse. They
increased in crime, like the sevenfold misery and wretchedness of the
man into whose bosom the seven additional evil spirits came. They
rejected God's messengers, abused his mercies, crucified his Son, and God
gave their temple, and capital, and nation, into the hands of the Romans,
and thousands of the people to destruction.
It is not proved, by this passage, that evil spirits actually
dwell in deserts. It is proved only that such was the opinion of the
Jews; that it was drawn from some expressions in the Bible; and that
such expressions were sufficiently clear to justify our Saviour in
drawing an argument from them to confound those who firmly believed
that such was the case. Nor is there any absurdity in the opinion.
For
(1.) there are evil spirits. See Barnes "Matthew 8:33".
(2.) They must exist in some place.
(3.) There is as much propriety that they should be located about our
earth as anywhere.
(4.) The clear doctrine of the Bible is, that many of them have much to
do with our world.
(5.) It is as reasonable that they should dwell commonly in desolate
and uninhabited regions as anywhere else.
{t} "worse than the first" Hebrews 6:4; 10:26; 2 Peter 2:20,22
Verses 46-50. See also Mark 3:31-35; Luke 8:19-21.
His brethren. There has been some difference of opinion about the
persons who were meant here; some supposing that they were children of
Mary his mother, others that they were the children of Mary the wife of
Cleophas or Alpheus his cousins, and called brethren according to the
customs of the Jews. The natural and obvious meaning is, however, that
they were the children of Mary his mother. See also Mark 6:3. To
this opinion, moreover, there can be no valid objection.
{u} "his mother" Mark 3:31; Luke 8:19
{v} "brethren stood" Matthew 13:55
Verse 47. No Barnes text on this verse.
See Barnes "Matthew 12:46"
Verse 48. Who is my mother? etc. There was no want of affection or
respect in Jesus towards his mother, as is proved by his whole life.
See especially Luke 2:51; John 19:25-27. This question was
asked merely to fix the attention of the hearers, and to prepare them
for the answer; that is, to show them who sustained towards him the
nearest and most tender relation. To do this he pointed to his
disciples: Dear and tender as were the ties which bound him to his
mother and brethren, yet those which bound him to his disciples were
more tender and sacred. How great was his love for his disciples, when
it was more than even that for his mother! And what a bright
illustration of his own doctrine, that we ought to forsake father, and
mother, and friends, and-houses, and lands, to be his followers.
Verse 49. No Barnes text on this verse.
See Barnes "Matthew 12:46"
Verse 50. No Barnes text on this verse.
See Barnes "Matthew 12:46"
{w} "will of my Father" Matthew 7:20; John 15:14; Galatians 5:6; Hebrews 2:11; 1 John 2:17.
(2.) The Sabbath is of vast service to mankind. It was made for
man, not for man to violate or profane, or to be merely idle, but to
improve to his spiritual and eternal good. Where men are employed
through six days in worldly occupations, it is kind towards them to
give them one day particularly to prepare for eternity. Where there
is no Sabbath there is no religion. There are no schools for
instructing the poor. There are no means of enlightening the ignorant.
This truth, from the history of the world, will bear to be recorded in
letters of gold, that the true religion will exist among men only
when they strictly observe the Sabbath. They, therefore, who do most
to promote the observance of the Sabbath, are doing most for religion
and the welfare of man. In this respect, Sunday-school teachers
may do more, perhaps, than all the world besides, for the best interests
of the world.
(4.) The rejection of the gospel in one place is often the occasion of
its being received elsewhere, Matthew 12:15 Men may reject it to their
own destruction; but somewhere it will be preached, and will be the
power of God unto salvation. The wicked cannot drive it out of the
world. They only secure their own ruin, and, against their will,
benefit and save others. To reject it is like turning a beautiful and
fertilizing stream from a man's own land. He does not, he cannot
dry it up. It will flow somewhere else. He injures himself, and
perhaps benefits multitudes. Men never commit so great foolishness
and wickedness, and so completely fail in what they aim at, as in
rejecting the gospel. A man, hating the light of the sun, might get
into a cave or dungeon, and be in total darkness; but the sun will
continue to shine, and millions, in spite of him, will be benefited
by it. So it is with the gospel.
(9.) We see the danger of blasphemy--the danger of trifling with
the influences of the Holy Spirit, Matthew 12:31,32. Even if we do not
commit the unpardonable sin, yet we see that all trifling with the
Holy Ghost is a sin very near to God, and attended with infinite
danger. He that laughs away the thoughts of death and eternity;
he that seeks the society of the gay and trifling, Or of the sensual
and profane, for the express purpose of driving away these thoughts;
and he that struggles directly against his convictions, and is resolved
that he will not submit to God, may be, for aught he knows, making
his damnation sure. Why should God ever return, when he has once
rejected the gospel? Who would be to blame if the sinner is then
lost? Assuredly not God. None but himself. Children sometimes
do this. Then is the time, the very time, when they should begin to
love God and Jesus Christ. Then the Spirit also strives. Many have
then given their hearts to him, and become Christians. Many more
might have clone so, if they had not grieved away the Spirit of God.
(11.) Sinners, when awakened, if they grieve away the Spirit of
God, become worse than before, Matthew 12:43-45. They are never as
they were. Their hearts are hard, their consciences are seared, they
hate religious men, and they plunge deeper and deeper into sin.
Seven devils often dwell where one did; and God gives the man
over to blindness of mind and hardness of heart. This shows, also,
the great guilt and danger of grieving the Holy Ghost.
Printer friendly version
HOME
TOP
