Holy Bible

Behold Thy disciples do that which is not lawful to do upon the Sabbath day. Matthew 12:1-6 The observance of the Sabbath Cecil's Remanis. Christ came not to abolish the Sabbath, but to explain and enforce it, as He did the rest of the law. Its observance was nowhere positively enjoined by Him, because Christianity was to be practicable to all nations, and it goes to them stripped of its precise and various circumstances. "I was in the Spirit on the Lord's day," seems to be the soul of the Christian Sabbath. In this view of the day, a thousand frivolous questions concerning its observance would be answered. We are going to spend a Sabbath in eternity. The Christian will acquire as much of the Sabbath-spirit as he can. And, in proportion to a man's real piety in every age of the Church, he will be found to Lave been a diligent observer of the Sabbath day. ( Cecil's Remanis. )

Benson Commentary Matthew 12:1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. Matthew 12:1 . Jesus went on the sabbath day through the corn — The cornfields near Jerusalem, attended by his disciples and some of the Pharisees, whose curiosity, it is probable, prompted them to mix with the crowd on this occasion, in expectation of seeing more miracles. His disciples began to pluck [and rub in their hands, Luke 6:1 ] the ears of corn, and to eat — Just what sufficed for present necessity. The word ??????? , here used, may indifferently signify ears of any kind of grain; but probably barley is here intended, that being first ripe in those parts. Dried corn was a common food among the Jews. Matthew 12:2 But when the Pharisees saw it , they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. Matthew 12:2-4 . The Pharisees said, Thy disciples do what is not lawful — The law of Moses so expressly allowed the plucking ears of corn as one passed through a field, that, malignant as they were, they pretended not to find fault with the action itself, (see Deuteronomy 23:25 ,) but they were perverse enough to think this to be a kind of reaping and dressing the grain, which was indeed forbidden on the sabbath. But he said — Have ye not read what, in a case of like necessity, David did, and his followers? and his necessity was a sufficient plea for his transgressing the law in a higher instance. How he entered into the house of God — Into the tabernacle: the temple not being yet built. The meaning cannot be, that David himself went into the very tabernacle, for none but priests could go in thither: but it was into the house or chamber of the high-priest that he entered, situated beside the tabernacle, and called the house of God on that account. See note on 1 Samuel 21:3-6 . Thus the apartment in which the High-priest Eli and his servant Samuel slept, is called the house of the Lord, 1 Samuel 3:15 . And did eat the show-bread — Gr. ???? ?????? ??? ????????? , the bread of exhibition, or, the bread set forth. The Hebrew expression, ??? ???? , is literally, the bread of the face, or, of the presence, so called, because it stood continually before the face, (so to speak,) of Jehovah; that is, before the ark, where God was peculiarly present. It consisted of twelve loaves, representing the twelve tribes of Israel, and was set every sabbath day, by the priest who served that week, on the golden table that was in the holy place of the tabernacle or temple. When the new loaves were brought, the stale ones were taken away, but were to be eaten by the priests only. See notes on Exodus 25:30 ; Leviticus 24:6-9 . Matthew 12:3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; Matthew 12:4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? Matthew 12:5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? Matthew 12:5-6 . Have ye not read in the law, &c. — He does not mean that the words following were to be found in the law, but only that they might read in the law, how the priests were obliged, on the sabbath days, to perform such servile work in the temple as, considered separately from the end of it, would have been a profanation of the sabbath, but really was not so, because it was necessary to the public worship of God, on account of which the sabbath was instituted. If it be asked what servile work the priests performed on the sabbath, the answer is obvious. On that day, as well as on other days, they made up the fires, killed, flayed, and dressed the sacrifices, and performed other pieces of manual labour necessary to the religious service which God had established among them. Nay, besides the continual burnt offering, the priests were obliged, on the sabbaths, to sacrifice two lambs extraordinary, by which their servile work was that day double of what it was on the other days of the week. See Numbers 28:9 . But in this place is one greater than the temple — As if he had said, “If you reply that the priests were not culpable in those actions, because they were undertaken for the temple service, I acknowledge it; but at the same time I must observe, that if the temple, with its service, is of such importance as to merit a particular dispensation from the law of the sabbath, I and my disciples, whose business of promoting the salvation of men is a matter of more importance, may, on that account, with more reason take the same liberty in a case of the like necessity. According to this interpretation, the reading ?????? , a greater work, instead of ?????? , a greater person, which is authorized by many manuscripts, will have a peculiar elegance. Then the sense will be, ‘There is here a much more noble work carrying on than the temple service.’” — Macknight. Matthew 12:6 But I say unto you, That in this place is one greater than the temple. Matthew 12:7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. Matthew 12:7-8 . But if ye had known what that meaneth — If ye had known the intent of that scripture, Hosea 6:6 , I will have mercy, &c. — That is, I always prefer acts of mercy before matters of positive institution, when in any instance they interfere with each other; and even before all ceremonial institutions whatever; because these being only means of religion, are suspended, of course, if circumstances occur wherein they clash with love, which is the end of it: ye would not have condemned the guiltless — As you have now done, merely for rubbing out a handful of corn to refresh themselves in my service. For the Son of man is Lord even of the sabbath day — The law enjoining the observation of every seventh day as a day of holy rest, as all other laws, is in my power, and may be altered, enforced, or dispensed with, as I see good. My disciples, therefore, are guiltless, were it only on this account, that they act by my authority, and attend on me in my ministry, as the priests attended on God in the temple. This expression, is Lord even of the sabbath, evidently implies, that the sabbath was an institution of great and distinguished importance. It may, perhaps, also refer to that signal act of authority which Christ afterward exerted over it, in changing it from the seventh to the first day of the week. If we suppose here a transposition of the seventh and eighth verses, then the eighth verse is a proof of the sixth. Matthew 12:8 For the Son of man is Lord even of the sabbath day. Matthew 12:9 And when he was departed thence, he went into their synagogue: Matthew 12:10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. Matthew 12:10 . There was a man which had his hand withered — The nerves and sinews of it being shrunk up, so that it was entirely useless. And they — Namely, the scribes and Pharisees, who had either mixed with the crowd that followed Jesus, or were in the synagogue before he came; asked him, saying, Is it lawful to heal on the sabbath day? — They made this inquiry merely that they might find matter whereon to ground an accusation against him. For they fully expected he would say that it was lawful, in opposition to the doctrine of their learned men, who accounted performing cures on the sabbath a violation of the holy rest of that day. Accordingly Mark says, They watched him whether he would heal, &c. — So gross was their hypocrisy, that they resolved to raise an outcry against him, if on the sabbath he should give a lame man the use of his hand, while they themselves were profaning it by an action which would have polluted any day; were seeking an opportunity to murder one who had never done them any harm, but had been and was incessantly doing them good! Matthew 12:11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? Matthew 12:11-13 . And he said — That he might show their unreasonableness, and confute them by their own practice: What man — that shall have — Or, Who, if he have but one sheep, that on the sabbath day shall fall into a pit, and it be in danger of perishing there, will not lay hold on it, &c. — The stress of the question does not lie on supposing a man to have only one sheep, but on one only falling into a pit; and yet, for the comparatively small value of that one, his not scrupling to undertake the labour of helping it out on the sabbath day. How much then is a man better than a sheep? As if he had said, If the regard you have for the life of your cattle leads you to do servile work on the sabbath, for the preservation of a single sheep, charity should much rather induce you to labour for the preservation of a fellow-creature, though the good office is to be done on the sabbath day. Wherefore it is lawful to do well — To save a beast, much more a man, or to perform any of the lovely acts of mercy and charity on the sabbath day. Our Lord, having spoken as above, according to St. Mark 3:5 , looked round about upon them with anger, with a holy indignation at their wickedness, being grieved for the hardness of their hearts, for their stupidity and impenitence, and for that condemnation and ruin which he knew they were thus bringing on themselves, as well as for the pernicious effect which their conduct would have on others. But at the same time that he testified his displeasure at the Pharisees, he relieved and comforted the infirm man, saying to him, Stretch forth thy hand, and, a divine power accompanying the word, he immediately stretched it out, and, in an instant, it was made sound as the other. The evangelists say no more; but leave their readers to imagine the wonder and astonishment of the numerous spectators, and the joy of the man who had recovered the use of so necessary a member. Matthew 12:12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. Matthew 12:13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. Matthew 12:14 Then the Pharisees went out, and held a council against him, how they might destroy him. Matthew 12:14-15 . Then the Pharisees went out, and held a council against him — They were so incensed at the affront which they imagined they had received, in our Lord’s neglecting their censure, and intimating his knowledge of the evil purposes of their hearts, ( Luke 6:8 ,) that they were no longer able to bear the place, and therefore withdrew. Luke says, They were filled with madness, and communed with one another what they might do to Jesus; or, as Matthew and Mark express it, how they might destroy him. Being as little able to find fault with the miracle, as they had been to answer the argument by which Jesus justified his performing it on the sabbath day, they were filled with such diabolical rage, that they acted like downright madmen. They could not but be sensible of the greatness of the miracle, and, perhaps, were convinced of the truth of his mission who had performed it; but their wrath, on account of his having violated their precepts concerning the sabbath, and their other evil passions, pushed them on to such a pitch of extravagance, that they went away and joined counsel with their inveterate enemies, the Herodians, or Sadducees, ( Mark 3:6 ,) in order to have him taken out of the way; for they found it was not in their power otherwise to keep the people from being impressed with his doctrine and miracles. This, it must be observed, is the first time that mention is made of a design on our Saviour’s life. Thus, “while the eyes of distressed multitudes were turned to Christ as their only physician and most valuable friend, the eyes of these Pharisees were continually upon him for evil: and they beheld his miracles, not for their own conviction, but that they might, if possible, turn them into the means of his destruction. So ineffectual are the most obvious and demonstrative arguments, till divine grace conquer men’s natural aversion to the Redeemer’s kingdom, and captivate their hearts to the obedience of the faith! To have reviled and dishonoured Christ, and to have endeavoured to prevent the success of his ministry, would have been a daring crime: but these desperate wretches conspire against his life; and, different as their principles and interests were, form a transient friendship, to be cemented by his blood. Blessed Jesus! well mightest thou say, Many good works have I shown you, and for which of them would you murder me? ” — Doddridge. But, when Jesus knew it — Or rather, Jesus, knowing it, withdrew himself from thence, in order that nothing might hinder him from fulfilling his ministry. It appears from Mark 3. that he retired into Galilee, where he preached and wrought miracles as privately as possible, that he might avoid giving offence. His fame, however, was now so great that vast multitudes gathered round him there, among whom were many who, having seen or heard of the miracle on the infirm man at Bethesda, (John 5.,) and on the withered hand in the synagogue, followed him from Jerusalem and Judea. And he healed them all — That is, all that had need of healing. By this it appears, that it was not mere curiosity that drew together this immense multitude. Many, no doubt, were moved by that principle, but others came to him to be healed of their infirmities and diseases, and others again to hear and be instructed by his divine discourses. Matthew 12:15 But when Jesus knew it , he withdrew himself from thence: and great multitudes followed him, and he healed them all; Matthew 12:16 And charged them that they should not make him known: Matthew 12:16-21 . And charged them that they should not make him known — Partly that he might avoid the envy and rage of his persecutors, and partly because the time was not yet come for him to declare himself openly to be the Messiah. That it might be fulfilled, &c. — Here the evangelist assigns another reason why the Lord Jesus prosecuted his ministry in this humble, meek, quiet, and unostentatious way: it was, that he might fulfil Isaiah’s prophecy, Isaiah 42:1-4 , in which it was foretold that he should conduct himself in this manner. It must be observed, that the passage here referred to is not quoted exactly according to the Hebrew original, the evangelist contenting himself with giving us the substance of it in a contracted form: nor is it quoted according to the version of the LXX., who have given but a very indifferent interpretation of it. He shall show judgment — The word ?????? , judgment, here used by Matthew, answers to ?????? , in the prophet, a word which, in the Old Testament, is often put for the laws of God in general. And by Christ’s showing judgment to the Gentiles, is evidently meant his declaring the laws of religion, the eternal rules of righteousness, or the will of his heavenly Father, not only to the single nation of the Jews, but also, and especially, to the Gentile nation. He shall not strive, nor cry, &c. — He shall not be contentious, noisy, or ostentatious; but gentle, quiet, and lowly. A bruised reed shall he not break — Such as are convinced of their sinfulness and guilt, and bruised under the weight thereof. Smoking flax shall he not quench — The least good desire, the faintest spark of grace. He alludes to the wick of a lamp when it is first beginning to kindle, and is put out by any little motion. Till he send forth judgment unto victory — Till he make righteousness completely victorious over all its enemies. And in his name, that is, in him, shall the Gentiles trust, for salvation, present and eternal. See notes on Isaiah 42:1 ; where the original passage is explained at large. Matthew 12:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Matthew 12:18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles. Matthew 12:19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. Matthew 12:20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. Matthew 12:21 And in his name shall the Gentiles trust. Matthew 12:22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. Matthew 12:22-24 . Then was brought unto him — Namely, By the person’s friends, one possessed with a devil, blind and dumb — Many, no doubt, supposed these defects to be merely natural: but the Spirit of God saw otherwise, and gives the true account, both of the disorder and the cure. How many other disorders, seemingly natural, may even now be owing to the same cause! And he healed him — He immediately expelled the evil spirit, and in an instant removed the effects of his diabolical influence: And all the people were amazed — At so extraordinary a miracle, by which the noblest sense, and likewise the most useful faculty of the human body, were restored together: and said, Is not this the Son of David? — that is, The Messiah. But when the Pharisees — Who were present, and the scribes, who had come down from Jerusalem, heard it, that is, heard this natural reflection of the people, and observed that they were beginning to infer, from the wonderful miracles which they saw Jesus perform, that he was the expected Messiah; fearing lest such a belief, if it should gain ground, would put an end to their credit with, and authority over, the people, they said, This fellow doth not cast out devils but by Beelzebub, &c. — Thus giving the most malicious and unreasonable turn to the matter which could be imagined. Matthew 12:23 And all the people were amazed, and said, Is not this the son of David? Matthew 12:24 But when the Pharisees heard it , they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. Matthew 12:25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: Matthew 12:25-26 . And Jesus knew their thoughts — “It often happens, that through ignorance or weakness men form wrong judgments of things;” a conduct which, though censurable, admits of some excuse: “but when wrong judgments proceed from evil dispositions, then, indeed, do they become highly culpable. Therefore, to show that the judgment which the Pharisees passed at this time upon our Lord’s miracles was of the latter kind, the evangelist observes, that Jesus knew their thoughts: he knew that the wickedness of their hearts, and not the weakness of their understandings, had led them to form the opinion they had uttered, if it was their real opinion; or rather, to affirm it contrary to the conviction of their minds, which was the reason that, at the conclusion of his defence, he reprimanded them in the sharpest manner.” And said, Every kingdom divided against itself &c. — He proceeds to demonstrate the absurdity of their calumny, by an argument drawn from the common affairs of life: — As if he had said, “If evil spirits assist me in working miracles for the confirmation of my doctrine, they do what they can to promote the spiritual worship and ardent love of the true God, and, as effectually as possible, excite men to the practice of universal justice, benevolence, temperance, and self-government; all these virtues being powerfully recommended by my doctrine. But thus to make the evil spirits fight against themselves, is evidently to make them ruin their own interest; unless it can be thought that the strength and welfare of a society is advanced by jarring discord and destructive civil wars. Your judgment, therefore, of my conduct, is palpably malicious and absurd.” — Macknight. The word Beelzebub signifies the lord or master of flies. This was the great idol of the Ekronites; and from his name we may infer that they considered him as having the command of the various insects wherewith, in those warm climates, they were infested, and which ofttimes gathered into such swarms as proved both a noisome and a deadly plague. The Greeks, likewise, had a god, whose title was ???????? , Muscarum venator, The destroyer of flies. But he was in no great reputation among them, their country not being subject to this sort of calamity. The Ekronites being near neighbours to the Jews, the great veneration which they had for this idol made him the object both of the horror and detestation of the devout worshippers of the true God. Accordingly, to express in what detestation they held him, they appropriated his name to the most hateful being in the universe, calling the devil, or the prince of the evil angels. Beelzebub; for the next verse shows, that Beelzebub and Satan are different names of the same person; and consequently that Satan was considered as the prince of those demons who were cast out by Christ, and who are elsewhere represented as his angels. The word in the Greek is Beelzebul, which signifies, the lord of a dunghill, and seems to be a contemptuous change of the former name, by which it was intimated, that the noblest of the heathen deities were more fit to dwell on a dunghill than to be worshipped in a magnificent temple. Matthew 12:26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? Matthew 12:27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. Matthew 12:27-28 . And if I by Beelzebub, &c. — This is the second argument made use of by Jesus for confuting the calumny of the Pharisees; by whom do your children cast them out? — As if he had said, “For the same reason that you attribute my miracles to the devil, you may attribute all the miracles that ever were wrought in the world to the devil, and particularly the miracles of your own prophets which, nevertheless, you acknowledge to be divine.” To this purpose Dr. Chandler paraphrases the verse, “Ye do not impute the miracles of your prophets to Beelzebub, but on the evidence of these miracles ye receive them as the messengers of God. Nevertheless, ye reject me, who work greater and more numerous miracles than they, and impute them to the power of evil spirits. Is this conduct of a piece? Wherefore these prophets shall be your judges; they shall condemn you.” It seems, however, more probable that, by your children, is meant your disciples, or your countrymen in general, for “that many of the Jews did, at this time, attempt to cast out devils, is plain from Mark 9:38 ; Luke 9:49 ; Acts 19:13 ; Josephus, Antiq., Matthew 8:2 . Calvin thinks that God conferred power of this kind on some particular persons among the Jews anciently, that by thus proving his presence among them he might retain the nation in the faith of his covenant; and that the people, having experienced God’s power in those instances, came foolishly to institute for themselves the office of an exorcist. Agreeably to this it may be observed, that our Lord’s argument does not require that the demons were actually expelled by these exorcists. It is sufficient that the Jews thought they were expelled, and did not find fault with those pretended miracles, as they did with Christ’s real ones.” Therefore they shall be your judges — Ask them, if Satan will cast out Satan; let even them be judges in this matter. And they shall convict you of obstinacy and partiality, who impute that in me to Beelzebub, which in them you impute to God. But if I cast out devils by the Spirit of God — As it is evident, and you cannot reasonably deny that I do; then the kingdom of God is come nigh unto you — The time is certainly come which God has appointed for taking the power out of the hands of the devil, in order that he may himself rule, both in the bodies and souls of men. The word ??????? , rendered is come, implies, is come unawares; before you expected it. In other words, the Messiah’s kingdom is come, and you ought with joy to enter it. Matthew 12:28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Matthew 12:29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. Matthew 12:29-30 . How can one enter, &c. — How could I cast out Satan, and destroy his works, if I did not first overcome him? “The house of the strong man (or, strong one, as ??? ??????? should rather be rendered) into which Christ entered, was the world, fitly called Beelzebub’s house, or palace, because there he is served by luxury, lust, covetousness, pride, anger, and the other evil passions of men. The goods or vessels belonging to the strong one are the wicked, called Satan’s vessels metaphorically, as Paul is called Christ’s chosen vessel, Acts 9:15 . Or, by the vessels, or furniture of Beelzebub’s house, we may understand the lusts and passions of men’s hearts, the instruments by which he keeps possession of them.” He that is not with me is against me — He that does not unite and co- operate with me, who am contending against Satan and his kingdom, is against me, as being unwilling that his kingdom should be destroyed. And he that gathereth not with me — That does not set himself, according to his ability, to gather subjects into my kingdom, and promote the cause of truth and grace among men, scattereth abroad — Hinders the work of God upon earth, and either prevents men from entering upon a life of piety and virtue, or obstructs their progress therein. In other words, there are no neuters in this war: every one must be either with Christ or against him; either a loyal subject or a rebel; and there are none upon earth who neither promote nor obstruct his kingdom. For every one does either one or the other daily. Much more criminal and fatal, then, must the character and conduct of those be, who, with deliberate, implacable malice, oppose Christ’s cause, and are resolved, at all adventures, to do their utmost to bring it down, as the Pharisees were now attempting to do by these vile suggestions, whereby they endeavoured to represent Christ, who came to save men, as an accomplice with Satan, who was labouring to destroy them. Matthew 12:30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. Matthew 12:31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. Matthew 12:31 . All manner of sin and blasphemy — The word rendered blasphemy: denotes injurious expressions, whether against God or man. When God is the object, it is properly rendered blasphemy. It is evident that, in this passage, both are included, as the different kinds are compared together: consequently the general term detraction, or injurious speech, ought to be employed, which is applicable alike to both; whereas the term blasphemy, with us, is not used of any verbal injury that is not aimed directly against God. Shall be forgiven unto men — That is, on condition of true repentance, and faith in the mercy of God through Christ; or, as the words evidently mean, may be forgiven unto men; for we are not to understand our Lord as asserting that every such sin shall actually be pardoned, but that it is, in the divine economy, capable of being pardoned. But the blasphemy against the Holy Ghost shall not be forgiven unto men — By the blasphemy here spoken of, we are evidently to understand injurious or impious speaking against the Spirit of God, such as the Pharisees were now guilty of; that is, attributing to the devil those miracles which Christ gave full proof that he wrought by the Holy Spirit. That this, and nothing but this, is the sin here intended, is manifest from the connection in which the words stand in this place; and more especially still from the parallel passage, Mark 3:28-30 , in which the evangelist, assigning the reason of our Lord’s making this declaration, adds, Because they said, He hath an unclean spirit; that is, “hath Beelzebub, and by the prince of devils casteth out devils.” This, then, and this only, is the sin, or blasphemy, as it should rather be called, (and as the Scriptures always call it,) against the Holy Ghost. It is an offence of the tongue; it is committed not by thinking, but by speaking, by evil-speaking, by belying, slandering, or reviling the Divine Spirit, by which our Lord wrought his miracles, ascribing them to the devil: which in fact was calling the Holy Ghost, or the Spirit of the one living and true God, the devil: a more heinous crime than which is not to be conceived. Matthew 12:32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. Matthew 12:32 . Whosoever speaketh a word against the Son of man — In any other respect, it shall be forgiven him — Upon his true repentance: But whosoever speaketh, namely, in this manner, against the Holy Ghost — and most unreasonably ascribes his extraordinary and beneficent operations to the grand enemy of God and man, it shall not be forgiven him, neither in this world, neither in the world to come — The original words, ???? ?? ????? ?? ????? , ???? ?? ?? ???????? , may be rendered, neither in this age, or dispensation, (namely, the Jewish,) nor in the age, or dispensation, to come, namely, the Christian. Thus the clause is understood by Macknight, who considers it as importing, that “no expiation was provided for the blasphemy against the Holy Spirit, either under the Jewish or Christian dispensations.” But it seems rather to have been a mere proverbial expression among the Jews, for a thing that would never be done. Accordingly, in the parallel passage in Mark, we read, He that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of, or rather, is liable to, eternal damnation. It is well known, that the Papists argue from this passage, for the remission of some sins in purgatory, after this life is ended, which are not remitted by God here. But “the Scripture,” says Whitby, “knows only two times for the remission of sins: one here upon earth, Mark 9:6 , to the penitent and believing; and the other at the day of judgment, when the great Judge shall pronounce the sentence of absolution to all his faithful servants; Christ, therefore, here signifies, that this blasphemy shall neither obtain forgiveness now, nor at the great day of final accounts: that is, shall never be forgiven. It may be proper to observe here, that as no one call be pardoned for any sins but through Christ, and in consequence of faith in him, as the Son of God and Saviour of the world; and as none can believe in him as such that supposes he wrought his miracles by the aid of the devil; and as his miracles, united with his holy life, were the chief proofs of his divine mission; therefore, those who attributed them to Satan, were of course thereby precluded from believing on him, and of consequence from obtaining pardon.” Mr. Baxter’s paraphrase on the passage is to nearly the same purpose — thus: “All other sin and blasphemy against me, as I appear in my human nature, hath some excuse, and may be cured, and so pardoned: but seeing the great works of the Holy Ghost done by me, and to be done by my disciples, in miracles and sanctification, are the greatest evidences that God will give the world to convince them of the truth of my gospel; he that is convinced of the fact, that all these miracles and this holiness is wrought, and yet will deny it to be God’s attestation, and blasphemously insist that it is the work of the devil; this man rejects the greatest evidences, and shall have no greater, and so his infidelity is incurable, and aggravated with blasphemy and obstinacy, and will never be repented of, nor forgiven.” Matthew 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. Matthew 12:33-35 . Either make the tree good, and his f

Expositor's Bible Commentary Matthew 12:1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. Chapter 10 The Shadow of the Cross - Matthew 11:1-30 ; Matthew 12:1-50 I-DISCOURAGEMENTS. { Matthew 11:1-30 } HITHERTO almost everything has been hopeful and encouraging in our Evangelist’s record of the Saviour’s ministry. It began like daybreak on the shores of the sea of Galilee. Great multitudes followed Him wherever He went; and those whom He called to be with Him cheerfully responded to the summons. When He preached the Gospel of the kingdom, the people were astonished at His doctrine, and recognised that He "taught them as one having authority, and not as the scribes." His works of healing were warmly welcomed, and to a large extent appreciated by the people generally, though already it was apparent that those whose selfish interests were touched by the progress of the truth were ready to cavil and complain. Notwithstanding this, the work has grown upon Him so that He has found it necessary to arm His twelve disciples with powers like His own, and send them forth as heralds of His kingdom through the land. But the path of the King is not to be a triumphal progress. It is to be a via dolorosa , leading to a cross and a grave. Many prophecies had been already fulfilled, as our Evangelist has shown again and again: but there are others of a different sort which can as little fail of their fulfilment, -like that which speaks of the Messiah as "despised and rejected of men, a man of sorrows, and acquainted with grief." It is not at all to be wondered at, then, that the Evangelist should now give his readers some idea of the discouragements which met the King in the setting up of His kingdom on the earth. The first of these which he mentions comes from a quarter from which least of all it might have been expected. 1. John in doubt. { Matthew 11:1-15 } It was, indeed, not at all unnatural that John should be in doubt. Think of his character: stern, uncompromising, severe, and bold to rashness. Think of his circumstances: languishing in prison for the truth’s sake, without any prospect of rescue; -after all, was Jesus King, or Herod? Remember, too, in what terms he had predicted the coming One: "Now also the axe is laid unto the roots of the trees"; "He that cometh after me is mightier than I"; "Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire." Did not this betoken a work which would be swift, severe, thorough, -very different from anything of which he could hear in his prison cell? The coming of the kingdom was too gentle and too slow for the stern, impatient Baptist. Accordingly, "offended" (see Matthew 11:6 , R.V: "finding occasion of stumbling") in his Master, he sends this message, in the hope possibly that it may constrain Him to avow Himself and to bring matters to a crisis: "Art thou He that should come, or do we look for another?" Though it was natural enough that John should doubt, it was none the less trying to Jesus. The disciples were only children yet. Not one of them could enter into full sympathy with Him. John, the forerunner, was the one strong man, on whom He had reason thoroughly to rely, who had been tried again and again, and always found brave and true. Yet it is he who sends the doubting message. What a shock it must have been to the sensitive heart, what a trial to the faith, of the Man Christ Jesus! The message must have been a very disturbing and disconcerting one, and fitted, if widely known, to neutralise to a large degree in the minds of the people the witness John had borne to Jesus. It is the last thing the Evangelist would have thought of mentioning, if he had been actuated in the selection of his material by motives of policy; and the fact that this incident is published in two of the Gospels is a striking illustration of what is manifest throughout-the perfect simplicity and candour of the sacred historians. Have we not reason to be most thankful that they did record it? To the truly thoughtful mind it is no weakening of the testimony of John; while it is full of comfort for the honest doubter, giving him the assurance that even when the most serious questions trouble him-even though the very foundations of his faith seem to be shaken-"there hath no temptation taken" him "but such as is common to man," such as even a brave and true soul like John had to face; full of encouragement also to do just as he did, -go straight to the Master Himself with the doubts, and let Him deal with them-wisely, faithfully, tenderly-as He does here. How, then, does He deal with them? By a miracle, opening the prison doors, and so making it perfectly plain to him that not Herod, but Jesus, is King? By a sudden outburst of vengeance, destroying hosts of unrepentant sinners and alarming all the country side, and so satisfying the sternest thoughts of the Baptist in his cell? Not at all. He deals with them as He intends to deal with doubters always: points him quietly to the many tokens of His Divine mission-not in the way of judgment wrought on sinners nor of any grand demonstration which will astonish the nation, but in the quiet progress of His helpful, healing, comforting work: "Go, and show John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." Then He encourages him to hold fast the beginning of his confidence firm unto the end, by adding the significant words, "Blessed is he, whosoever shall find none occasion of stumbling in Me" (R.V). It was far better for John himself that he should be allowed to rally, than that anything special should be done to meet his doubts. He did rally; he did secure the blessing his Master set before him; he was satisfied without any open demonstration, satisfied to wait on and suffer in faith and patience, till at last he sealed the testimony of his magnificent life by a martyr’s death. Those are in some respects to be envied who in childlike simplicity believe without doubt or question; but there is a special blessing for those who by the very force of their nature must wrestle with doubt:, yet in the trying hour find no occasion of stumbling in Him. They come out of the conflict more than conquerors through Him that loved them. The answer sent to John was kind; but there was no flattery in it-not even a word of commendation of his heroic endurance. The Master knew the strength of His disciple, and He dealt with him accordingly. But as soon as the messengers are gone He tells the people what He thinks of him. He in effect deprecates the thought of judging John by a message sent in an hour of weakness and despondency. "Do not imagine for a moment," He seems to say, "that the man you went out into the wilderness to see is feeble as a reed, or soft as a courtier. He is all, and more than all, you took him to be. He is a prophet indeed; and much more, for He is a herald of the heavenly King. Among them that are born of woman there hath not risen a greater than John the Baptist; and though he has not the advantages of even the little ones in the kingdom of heaven, inasmuch as he belongs to the old dispensation, yet, as herald of the new, he occupies a peculiarly honoured place-he stands between the old and the new; for all the prophets and the law prophesied until John; while from the days of John the Baptist until now the kingdom of heaven is preached, and men are pressing into it. He is, in fact, if only you had ears to hear, if only your minds were open to read the Scriptures according to the spirit of them, that very Elijah whose coming your prophet has taught you to expect" { Matthew 11:7-14 }. So far we have followed what seems to be the drift of our Saviour’s words in regard to John; but there is more than this in them. He is contrasting the feebleness and fickleness of the multitude with the strength and stability of John. There is before His mind, throughout, the thought of the transcendent importance of the events of the time as compared with the thoughtlessness of the people of the time. The question "What went ye out for to see?" was intended not merely to bring into relief the greatness of John, but to search their hearts. The important events of the time had circled first around John the Baptist, then around Himself. The people had not the least idea of the transcendent greatness of John and still less of the infinite greatness Of Him to Whom he had borne witness. Jesus did not wish as yet fully to assert His own claims, yet He desired to bring the inconsiderate multitudes to some conception of the things which their eyes saw, to rebuke and, if possible, to correct their thoughtlessness and indifference. It is to the presence of this underlying thought that some forms of expression are due which otherwise are difficult to understand. This applies in particular to 2. The Unreasonableness of the People. { Matthew 11:16-19 } Unable to recognise the true significance of the events of the time, with deaf ears to the heavenly message which first the herald and then the King had brought them, they fastened their attention on that which was merely incidental: the asceticism of John, the social friendliness of Jesus. Of the first they complained, because it was not like the second; of the second they complained, because it was not like the first. Any excuse for a complaint; no ear to hear nor soul to appreciate the message of either. To what can He liken them? To a set of children, sitting in the market-place indeed, but with no thought of business in their heads: they are there only to amuse themselves: and even in their games they are as unreasonable as they can be. One set proposes to play a wedding, and the rest say, "No, we want a funeral"; then, when the others take it up and start the game of funeral, they change their tune, and say, "No, we prefer a wedding." Nothing will please those who have no intention to be satisfied. Caring nothing for the kingdom which John heralded, the multitude only noticed the peculiarity of his garb, and the stern solitariness of his life, and said he must be a lunatic. When the King Himself comes with no such peculiarity, but mingling on familiar and friendly terms with the people, still caring nothing for the kingdom which He preached, they and fault with Him for the very qualities the absence of which they deprecated in John. If they had acted, not as foolish children, but as wise men, they would have recognised that both were right, inasmuch as each was true to himself and to the position he filled. It was right and fitting that the last of the old prophets should be rugged and stern and solitary, even as the great Elijah, in whose spirit and power he came. It was no less right and fit that the Saviour-King of men should set out on new lines and introduce the new dispensation in a manner suited to its distinctive features of freedom and familiar friendliness. Thus, in the one case, and in the other, "wisdom is justified of her children." 3. The Unbelief of the Cities. { Matthew 11:20-24 } Though the multitudes which had flocked to hear John might be fickle and thoughtless, surely better things might be expected of those favoured towns by the lake of Galilee, where the signs of the kingdom had been so abundantly exhibited and the truth of the kingdom so earnestly and frequently preached. But no: even they "repented not." They would bring their sick in crowds to get them healed; but they hid as it were their faces from Him. They had not indeed treated Him as the people of Nazareth had done; for Nazareth had cast Him out, and Capernaum had taken Him in. Yet His lamentation is not over Nazareth, but over Capernaum. We can readily see why. What He suffered at Nazareth was a personal indignity. He was so summarily ejected that He had not time or opportunity to set before them the signs of the kingdom. But in Capernaum the time and opportunity had been ample. The truth had been fully told; the signs had been fully wrought. The people had seemed to listen; and all betokened a happy issue. We can imagine the Saviour waiting and hoping and longing (for again, let it be remembered that He was very man, and that this experience discouraged Him as it would discourage any of us), and then tasting all the bitterness of hope deferred, ending in crushing disappointment. For a long time He continues silent, bearing the heavy burden in His heart, till the fountain of grief could be pent up no longer: "Then began He to upbraid the cities wherein most of His mighty works were done, because they repented not." The words He speaks are very awful; but it is in the last resort. Love and mercy have been His theme from day to day; and it is only because these are obstinately rejected that wrath and judgment must now find a voice. It is not a wrathful voice: there are tears in it. What must it have cost Him to speak these awful words about Capernaum’s impending doom! To think that those who were nearest His heart of all, to whom He devoted the freshness of His first days of service, the dew of His youth, so to speak-that they would have none of Him, but preferred to remain in sin with all the woe it necessarily entailed, -oh! it must have been torture to that loving heart. And we may be sure there was no less pathos in this last appeal to Bethsaida, Chorazin, and Capernaum, than there was in the later lamentation over the city of the South. How does the Saviour bear Himself under these repeated discouragements? The passage which follows will show { Matthew 11:25-30 }. Some have found a difficulty in the word "answered," because there appears no question with which it is connected. But did not these discouragements require an answer? As we read, first of the doubts of John, then of the thoughtlessness of the multitudes, and then of the impenitence of the favoured cities by the lake, is there not a question in our hearts, becoming more and more urgent as each new discouragement appears, What will He say to this? What can He answer? Thus our minds are well prepared for that which immediately follows: "At that time Jesus answered and said, I thank Thee, O Father." Is it to be a thanksgiving, then, after such a series of disappointments and vexations? Even so. As He has looked to the cities of the plain, His voice has been a wail; now that He looks up to His Father, wailing ceases, and thanksgiving takes its place. So will it always be to faith which is genuine and deep enough. It is only when we look below and around that we are depressed. When we look up we are strong. "I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord Who made heaven and earth." Was it the remembrance of this passage at the time of need which suggested the form of His thanksgiving: "I thank Thee, Father, Lord of heaven and earth"? Surely we have here the living original of that grand apostolic word. "In everything give thanks"; for if "at that season" (R.V) the Saviour of men found occasion for thanksgiving, we may well believe that at any season, however dark, we may find something to stir our hearts to gratitude; and the very exercise of thanksgiving will bring a deep spiritual joy to set against the bitterest sorrow, even as it was with our Lord, Who. as St. Luke informs us, "rejoiced in spirit" as He lifted up His soul in thanks to God that day. What, then, does He find to be thankful for? First, He discovers a cause for gratitude in the very limitation which occasions His sorest disappointments: "I thank Thee, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." There is of course the cheering thought that amid the general unbelief and rejection there are some childlike souls who have welcomed the truth. Some are fain to make this the sole cause of thankfulness, as if He meant to say, "I thank Thee, that though Thou hast hid these things from the wise and prudent, Thou hast revealed them unto babes." But there is no authority for introducing this little word. The Saviour gives thanks, not merely in spite of this hiding, but because of it. It is true, indeed, that He uses the language of resignation, "Even so, Father: for so it seemed good in Thy sight," which makes it evident that the fact that so many of the wise and intelligent rejected His gospel presented a real difficulty to His mind, as it has done to earnest souls in all ages. But while it was no doubt enough for Him to feel sure that it was right in the sight of God, we are not without indication in what follows, that His faith not only led to resignation, but enabled Him to see for Himself that it was wisely ordered. For what is the great object of the Gospel? Is it not to dethrone itself and enthrone God in the hearts of men? It is clear, then, that, if it had in any way appealed to pride and self-sufficiency, it would have defeated its own end. Suppose the revealing of things had been to the wise and prudent as such, what would have been the result? The kingdom of heaven would have become a mere scholarship prize. And however good a thing scholarship may be, and however important that it be encouraged, this is not the work of the Christ of God. His Gospel is for all; so it is addressed not to the great in intellect, which would confine it to the few, but to the lowly in heart, which brings it within reach of all, -for the very wisest and greatest in intellect may be, and ought to be, meek and lowly in heart. Indeed, is it not to the meek and lowly heart that even the truths of science are disclosed? A man who approaches nature with a preconceived theory, about which his mind is already made up, is sure to miss the mark. To enter into its secrets, prejudices and prepossessions must be laid aside, and things observed with open mind and simple receptiveness. In this connection one sees the special appropriateness of the reference to "the Lord of heaven and earth." The principle is one which is not restricted in its range: it runs all through nature. Still more appropriate is the appeal to the fatherhood of God. It is not for the Father to be partial to his clever children, and leave the less favoured ones to shift for themselves. To Him they are all "babes"; and to them He must be not examiner, nor prize-giver, but above all Father, if they would understand and feel His love. So the more one thinks of it, the more in every point of view does it seem good and necessary that these things should not be made known to the "wise and understanding" (R.V) as such, but should be revealed to "babes," and to those of childlike spirit. It is well. The wisest and most learned may join in the thanksgiving, for it is far better for them to take their places with the rest, as many happily do, and receive the same loving welcome; and those of us who cannot call ourselves wise and learned should surely be most devoutly thankful that, however impossible it may be to compete with these highly favoured ones in Obtaining the prizes of earth, we are at no disadvantage in striving for "the prize of the high calling of God in Christ Jesus." The next great thought which comes to the relief of the Saviour in His discouragement is that, while there are barriers in the heart of man, there is no barrier in the heart of God, no limit whatever to the outpouring of Divine love and grace: "All things are delivered unto Me of My Father." Even at the time when it is borne in upon Him that men will have none of Him, He exults in the thought that He has everything for them. If only they could see it! If only they knew the boundless treasure there was for them in God! If only they knew that God had put all within their reach by sending them His Son! But the Son is unknown except to the Father, who sent Him; and the Father is unknown except to the Son, Who has come to reveal Him. But He has come to reveal Him; and with the revealing the way will be opened for all good things to follow. As He thinks of it His heart yearns over the orphaned children of men, and He exults in the thought that He has for them the revelation of the Father’s heart and home, with enough and to spare for all His children. { Matthew 11:27 } Then follows such an outpouring of heart as there never has been before. He knows that only in the Father can the children of men find rest, and so He says "Come unto Me," and I will lead you to the Father, Who alone knows Me, as I alone know Him; and you, finding Him in Me, shall know Him too, and your hearts shall be at rest. It is beautiful and most touching to observe how our Lord is, as it were, compelled to make His appeal more personal than He has ever done before. We look in vain through His previous utterances as reported in this Gospel for such reduplication of the personal pronouns as there is here. What is the reason of it? We can see it when we read between the lines. Hitherto His great subject has been the kingdom of heaven. This kingdom He has been preaching through all the country-side, setting forth its purity and blessedness, unfolding its unspeakable riches, and entreating all to enter in by the strait gate, which He has thrown open to receive them. But they will not enter. These things, in spite of all He can say, are hid from them. Well He knows what is the difficulty: it is the hardness of their hearts. If He could only get at these hearts! How can He do it? It can only be by the opening out of all His heart to them; so He will make His pleading, a personal entreaty now. Hence the peculiarly winning form His invitation now assumes. It is no longer "Enter ye in at the strait gate"; it is not even, "I have come to call sinners to repentance"; it is the cry of a loving, yearning heart, "Come unto Me." And how tenderly He thinks of them!-no more upbraiding now, no more reproof. He will try to reach the conscience through the heart, and so He does not even think of them as sinners now-He forgets everything but their weariness and woe: "Come unto Me, all ye that labour and are heavy laden, and I will rest you." We shall not, however, dwell on the precious words with which this chapter ends. They are as rich and suggestive as they are simple and heart-thrilling; but for this very reason we must not attempt to do more than place them in their setting, which is often missed, for the words themselves have attracted so much attention, and so filled the minds and hearts of those who have looked at them that too little has been made of their surroundings. Observe only how nobly the Son of Man comes out of this ordeal of disappointment and discouragement. See the grandeur of His faith. "At that season," when we should expect to see Him in the depths, He rises to the very height of His dignity and majesty. This passage above all others has been cited as an example of the self-assertion of Jesus-say rather His sublime consciousness of Divine dignity, prerogative, and power; yet so entirely natural and unassuming is it all, that in the very same breath He can say, without conveying to the most thoughtful mind the least feeling of incongruity: "I am meek and lowly in heart." Then behold what manner of love! These chilling blasts of doubt, indifference, and unbelief only fan it into a warmer, steadier flame. The sweetest of all His invitations, the most touching of all His appeals, comes from a heart which has just been wounded in its tenderest place, and has tasted the bitterness of cruel disappointment. Who can measure the patient love which "at that season" finds such utterance? II-THE CONTRADICTION OF SINNERS. { Matthew 12:1-50 } The darkness deepens on the Saviour’s path. He has now to encounter direct antagonism. There have been, indeed, signs of opposition before. When the man sick of the palsy was forgiven, "certain of the scribes said within themselves, This man blasphemeth"; { Matthew 9:3 } but it was only "within themselves," they did not venture to speak out. Again, after the feast in the house of Levi, the Pharisees complained, but not to Christ Himself; "they said unto His disciples, Why eateth your Master with publicans and sinners?" { Matthew 9:11 } And when the dumb demoniac was cured, the Pharisees muttered, "He casteth out devils through the prince of the devils," { Matthew 9:34 } but did not yet say it to His face. But now they are emboldened to attack Him directly. Possibly they saw as clearly as any the discouraging aspect of affairs for the new kingdom. They had, in all probability, heard of the doubts of John, had taken note of the fault-findings of the people (if, indeed, these had not been first suggested by themselves), had observed that even "the cities where most of His mighty works were done repented not"; { Matthew 11:20 } and having therefore less occasion to fear consequences, they might think it safe to attack one who stood for a rapidly failing cause. 1. Observe, first, the spirit in which our Lord meets the repeated attacks of which the record is given in this chapter. There are four in close succession. The first is the charge of Sabbath-breaking made against the disciples, because they rubbed a few ears of corn in their hands as they passed through the fields on the Sabbath day; and following it, the entangling question put to the Master in the synagogue. Then there is the accusation founded on the healing of the blind and dumb demoniac: "This man doth not cast out devils, but by Beelzebub the prince of the devils." { Matthew 12:24 } The third attack is the hypocritical application, "Master, we would see a sign from Thee," { Matthew 12:38 } the word "Master" being evidently used in mockery, and the request for "a sign" a scornful way of suggesting that all the signs He was giving were worth nothing. These three attacks were made by the Pharisees, and were most irritating and vexatious, each in its own way. The first was annoying on account of its pettiness, the second because of its bitter malice, while the third was a studied insult; and yet, galling as these repeated attacks must have been, we may well suppose that the keenest wound of all to the gentle spirit of the Son of man would be the last, inflicted by the members of His own family, who seemed at this time as unsympathetic and unbelieving as the Pharisees themselves; for the untimely interruption recorded at the close of the chapter was intended, as we loam from the account in the second gospel, to put Him under restraint as a madman. This last interruption, in which even His mother joined, must have been gall and worm word to that tender heart. Now "consider Him that endured such contradiction of sinners against Himself." { Hebrews 12:3 } How does He bear Himself through these storms of calumny and insult? He bears Himself so that out of this dark chapter of His history there comes to us one of the loveliest portraits of Him to be found anywhere. It had been sketched by one of the old masters as an ideal portrait, and is now at last matched in real life: "Behold My Servant, Whom I have chosen; My Beloved, in Whom My soul is well pleased: I will put My spirit upon Him, and He shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory. And in His name shall the Gentiles trust" { Matthew 12:18-21 }. What gentleness and tenderness, yet what strength and majesty!-for, though "He strives not," nor lifts up His voice in angry altercation, while He will not break the bruised reed, nor quench the smoking flax, He will nevertheless declare judgment, and secure victory, and make His name such a power in the earth, that the Gentiles shall hope in Him and the world go after Him. We can fancy the glow on the Evangelist’s face as he pauses in the midst of the sad record of these cruel assaults, to look at, and show to us, that lovely portrait of the Son of man. And is. it not all the lovelier that it shines out from such a background? Does it not give new significance to the tender words which linger in our ears from the chapter of discouragement before: "Learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls"? 2. It would have been a great thing if our Lord had only borne in dignified silence these repeated provocations; but He is too good and kind to leave these misguided people to their own devices without an effort to enlighten their dark minds and arouse their sleeping consciences. How patiently He reasons with them! We may glance at each attack in succession as an illustration of this. On the charge of Sabbath-breaking He endeavours to set them right by citing appropriate scriptures { Matthew 12:3-4 }; appealing to the law itself; { Matthew 12:5 } furnishing them with a great principle laid down by one of the prophets, the key of the whole position; { Matthew 12:7 } and concludes by an illustrative act, accompanied by a simple and telling argument, which appeals to the universal conscience and heart { Matthew 12:9-13 }. Again, how patiently He answers the malicious charge of collusion with Satan, showing them in the clearest manner, and with amazing power, how far they are astray, and what a dangerous path they are treading { Matthew 12:25-37 }. So, too, in meeting the third attack: though He cannot but sternly rebuke the hypocritical application for "a sign," He yet does it in such a way as to prepare for them in due time, when perhaps they may be ready to appreciate it, a new sign-His death and resurrection-overcoming the difficulty arising from the fact that He could not yet speak of it in plain terms (for it was at a later period than this that He began to speak plainly of it even to His disciples) by veiling it under the figure of "the sign of the prophet Jonas": a way of putting it which had the advantage of being memorable, and at the same time enigmatical enough to veil its meaning till the event should lighten it all up, and bring out its deep suggestiveness; and while thus preparing them for the new sign when it should come, He warns them against that evil state of mind and heart which threatened to render even it of no avail { Matthew 12:38-45 }). And then, with what marvellous readiness does He use the painful interruption with which the chapter ends for the teaching of truth of the highest and purest and tenderest quality! What patience, what long-suffering, what meekness of wisdom, what faithfulness, what strength and tenderness! Every line of the likeness drawn by the inspired hand of the old master is more than justified { Matthew 12:46-50 }. 3. Observe, further, that in all His dealings with His bitterest foes He never in the least degree lowers His dignity, but rather asserts it in the boldest and strongest terms. It may be questioned, indeed, if there is any chapter in all the history in which this is more marked. This, again: may be illustrated from all the four occasions. In the argument on the Sabbath question hear Him as He draws Himself up, in presence of His accusers, and says: "In this place is One greater than the temple"; { Matthew 12:6 } and again: "The Son of man is Lord even of the Sabbath day." { Matthew 12:8 } Must there not have been something heavenly majestic in His look and bearing when words like these were allowed to pass unchallenged by such men? This consciousness of dignity appears no less in the argument by which the second charge is met. In proof of this we may point to verses 28 and 30 { Matthew 12:28 ; Matthew 12:30 }; and the same impression is produced by the solemnly repeated "I say unto you" { Matthew 12:31 ; Matthew 12:36 }, in each case introducing one of those declarations of judgment to which reference is made in the passage quoted from the prophet { Matthew 12:18-20 }. Quite as conspicuous is the same feature in the third remonstrance, in which He asserts His superiority to the great ones of the old covenant in language which acquires, from the connection in which it occurs, a strength far beyond the mere terms employed: "Behold, a greater than Jonas, behold, a greater than Solomon, is here" { Matthew 12:41-42 }. And in the last of the four sad encounters the same lofty consciousness of peerless dignity is manifest. Son of Mary is He? brother of James and Joses? See Him lift His eyes to heaven, and speak of "My Father," and look down the ages, and out to the uttermost bounds of earth, a