Matthew 12

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Jesus Is Lord of the Sabbath

12 At that time w Jesus went through the grainfields on the Sabbath. His disciples were hungry, and x they began to pluck heads of grain and to eat. 2 But when the Pharisees saw it, they said to him, y “Look, your disciples are doing z what is not lawful to do on the Sabbath.” 3 He said to them, a “Have you not read what David did when he was hungry, and those who were with him: 4 how he entered the house of God and ate b the bread of the Presence, which it was not lawful for him to eat nor for those who were with him, but only for the priests? 5 Or have you not read c in the Law how on the Sabbath the priests in the temple profane the Sabbath and are guiltless? 6 I tell you, d something greater than the temple is here. 7 And if you had known e what this means, f ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless. 8 For g the Son of Man is lord of the Sabbath.”

A Man with a Withered Hand

9 He went on from there and h entered their synagogue. 10 And a man was there with a withered hand. And they asked him, i “Is it lawful to heal on the Sabbath?”—j so that they might accuse him. 11 He said to them, “Which one of you who has a sheep, k if it falls into a pit on the Sabbath, will not take hold of it and lift it out? 12 l Of how much more value is a man than a sheep! So m it is lawful to do good on the Sabbath.” 13 Then he said to the man, “Stretch out your hand.” And n the man stretched it out, and it was restored, healthy like the other. 14 But the Pharisees went out and conspired against him, how to destroy him.

God's Chosen Servant

15 Jesus, aware of this, o withdrew from there. And p many followed him, and he healed them all 16 and q ordered them not to make him known. 17 r This was to fulfill what was spoken by the prophet Isaiah:

18 s “Behold, my t servant whom I have chosen,
my beloved with whom my soul is well pleased.
u I will put my Spirit upon him,
and he will proclaim justice to the Gentiles.
19 He will not quarrel or cry aloud,
nor will anyone hear his voice in the streets;
20 a bruised reed he will not break,
and a smoldering wick he will not quench,
until he brings justice to victory;
21 v and in his name the Gentiles will hope.”

Blasphemy Against the Holy Spirit

22 w Then a demon-oppressed man who was blind and mute was brought to him, and he healed him, so that the man spoke and saw. 23 x And all the people were amazed, and said, x “Can this be the Son of David?” 24 But when the Pharisees heard it, they said, y “It is only by Beelzebul, the prince of demons, that this man casts out demons.” 25 z Knowing their thoughts, a he said to them, “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand. 26 And if Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27 And if I cast out demons by Beelzebul, b by whom do c your sons cast them out? Therefore they will be your judges. 28 But if it is d by the Spirit of God that I cast out demons, then e the kingdom of God has come upon you. 29 Or f how can someone enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed g he may plunder his house. 30 h Whoever is not with me is against me, and whoever does not gather with me scatters. 31 i Therefore I tell you, every sin and blasphemy will be forgiven people, but j the blasphemy against the Spirit will not be forgiven. 32 And whoever speaks a word k against the Son of Man l will be forgiven, but j whoever speaks against the Holy Spirit will not be forgiven, either in m this age or in the age to come.

A Tree Is Known by Its Fruit

33 n “Either make the tree good and its fruit good, or make the tree bad and its fruit bad, o for the tree is known by its fruit. 34 p You brood of vipers! How can you speak good, q when you are evil? r For out of the abundance of the heart the mouth speaks. 35 r The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil. 36 I tell you, s on the day of judgment t people will give account for u every careless word they speak, 37 for v by your words you will be justified, and by your words you will be condemned.”

The Sign of Jonah

38 Then some of the scribes and Pharisees answered him, saying, “Teacher, w we wish to see a sign from you.” 39 But he answered them, x “An evil and y adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 40 For z just as Jonah was three days and three nights in the belly of the great fish, a so will the Son of Man be three days and three nights in the heart of the earth. 41 b The men of Nineveh will rise up at the judgment with this generation and c condemn it, for d they repented at the preaching of Jonah, and behold, e something greater than Jonah is here. 42 f The queen of the South will rise up at the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, e something greater than Solomon is here.

Return of an Unclean Spirit

43 “When g the unclean spirit has gone out of a person, it passes through h waterless places seeking rest, but finds none. 44 Then it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house empty, swept, and put in order. 45 Then it goes and brings with it seven other spirits more evil than itself, and they enter and dwell there, and i the last state of that person is worse than the first. So also will it be with this j evil generation.”

Jesus' Mother and Brothers

46 While he was still speaking to the people, behold, k his mother and his l brothers stood outside, asking to speak to him. [1] 48 But he replied to the man who told him, “Who is my mother, and who are my brothers?” 49 And stretching out his hand toward his disciples, he said, “Here are my mother and my brothers! 50 For m whoever n does the will of my Father in heaven is my brother and sister and mother.”

Translation Notes

[1] 12:46 Some manuscripts insert verse 47: Someone told him, “Your mother and your brothers are standing outside, asking to speak to you”

My Notes

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Matt. 11:1–12:50 Opposition to the Messiah Emerges. Resistance to Jesus' ministry has appeared occasionally (e.g., 9:3–4) but now begins to build significantly, occasioned first by the innocuous questions of John the Baptist (11:2–19), then through the overt hostility of the Jewish religious leaders (12:1–45).

Matt. 12:1–45 Confrontations with the Pharisees. The Pharisees accuse Jesus of violating the Sabbath (vv. 1–14), suggest he is in league with Satan (vv. 22–37), and demand a cosmic sign (vv. 38–42). Jesus vindicates himself as lord of the Sabbath (v. 8), divine servant of justice (v. 18), and the Spirit-empowered inaugurator of the kingdom of God (v. 28). Judgment will come upon the hard-hearted blasphemers (vv. 30–45), but those who follow Jesus are his true family (see vv. 46–50).

Matt. 12:1 pluck heads of grain. The edges of a field were not normally harvested, so that the poor and hungry, foreigners, orphans, and widows could gather food for themselves (see Lev. 19:9; 23:22). This law showed the compassion of God for those in need.

Matt. 12:2 Pharisees. See note on 3:7.

Matt. 12:4 ate the bread of the Presence. Twelve loaves of bread, representing God's covenant with the 12 tribes of Israel, were to be baked and placed in the tabernacle on each Sabbath as an offering. The bread was only to be eaten by the priests (Lev. 24:5–9), but Scripture does not condemn David for eating the bread during his escape from Saul. The law was intended to serve God's people, rather than God's people being intended to serve the law (cf. Mark 2:27).

Matt. 12:5 The fact that priests, in carrying out their duties, had to work on (and thus “profane”) the Sabbath, but were guiltless in doing so, shows that God made allowances within the law.

Matt. 12:6 something greater. The Sabbath points to Christ (see v. 8) and to the “rest” he gives from the impossible task of earning salvation by good works (cf. 11:28).

Matt. 12:7 I desire mercy, and not sacrifice. See note on 9:13.

Matt. 12:8 the Son of Man is lord of the Sabbath. Jesus does not challenge the Sabbath law itself but rather the Pharisees' interpretation of it. As Messiah, Jesus authoritatively interprets every aspect of the law (cf. 5:17–48) and here points out the Pharisees' blindness to the actual intent of the Sabbath—to bring rest and well-being. This final argument in response to the Pharisees' challenge (12:2) is the decisive argument—that because of who Jesus is, he has the authority to interpret the law.

Matt. 12:9–10 heal on the Sabbath. In rabbinic teaching, numerous regulations defined minute categories of “work” that were prohibited on the Sabbath, but these legalistic regulations were never God's intent for the OT law. (See the 39 things prohibited on the Sabbath in Mishnah, Shabbat 7.2.) Jesus' opponents believed that the Sabbath could be broken only in extreme cases of life and death. Since the life of the man with the withered hand was not in danger, they believed his healing should wait until after the Sabbath.

Matt. 12:11–12 Of how much more value is a man than a sheep! Jesus contrasts the value of an animal to that of a human (see note on 6:26) and asserts that the higher principle is not simply refraining from activity on the Sabbath but doing good on the Sabbath.

Matt. 12:13 it was restored, healthy. The miracle confirms Jesus' authority to interpret laws relating to the Sabbath (vv. 1–12) and further validates his claim to be the messianic Son of Man (cf. 9:1–8; 12:8).

Matt. 12:14 conspired against him. The religious leaders see clearly that Jesus' claim concerning authority to interpret the law was in fact a claim to messianic authority, which they judged to be a heresy worthy of death.

Matt. 12:15 Jesus . . . withdrew from there (cf. 2:14, 22; 4:12, 13), not trying to escape all opposition but to prevent its escalation until the time comes for his predicted betrayal and death.

Matt. 12:16 ordered them not to make him known. See note on 8:4; cf. 9:30; 16:20; 17:9.

Matt. 12:17 to fulfill what was spoken by the prophet Isaiah. Matthew's typical fulfillment formula (see note on 1:22) introduces his longest OT quotation (Isa. 42:1–4). It comes from the “Servant Songs” (Isaiah 42–53), in which the “servant” represents alternately the nation of Israel and the gentle, Spirit-endowed, suffering servant, whose mission is to bring justice to the nations.

Matt. 12:18–20 my servant whom I have chosen, my beloved. The Father expresses the same delight in his Son at Jesus' baptism (3:17) and at his transfiguration (17:5). he will proclaim justice. The servant brings the good news of the arrival of the kingdom but also pronounces judgment on the rulers of this world who reject him. will not quarrel or cry aloud. He did not come the first time as a conquering warrior. bruised reed . . . smoldering wick. Jesus the servant compassionately cares for those who have been abused (cf. 9:36; 11:28).

Matt. 12:23 Can this be the Son of David? See note on 9:27. The people thought of David as a warrior and king and believed the Son of David would be a liberator. It was difficult for them to comprehend that this gentle healer could indeed be David's promised Son.

Matt. 12:24 only by Beelzebul, the prince of demons. See note on 10:25. Practicing magic by Satan's power was a capital offense, punishable by stoning. This view of Jesus as a sorcerer was common among Jews even into the early centuries of Christianity.

Matt. 12:25–26 Knowing their thoughts indicates Jesus' omniscience and therefore his deity. kingdom divided against itself. Satan would not work against himself by exorcising a demon, which was part of his attempt to control the world.

Matt. 12:27 your sons. Possibly associates or disciples of the Pharisees. Extrabiblical Jewish literature contains stories about strange rituals for casting out evil spirits (see Josephus, Jewish Antiquities 8.45–48; Tobit 8:2–3; Testament of Solomon throughout), but it is unclear that they were successful (see Acts 19:13–16). The amazement of the crowd in Luke 4:36 indicates that Jesus' authoritative casting out of demons “with a word” (Matt. 8:16) was unprecedented. No example of people casting out demons is found in the OT (but see 1 Sam. 16:14–23).

Matt. 12:28 by the Spirit of God . . . I cast out demons. Jesus' amazing power over demons was due to the power of the Holy Spirit working through him (cf. 3:16). The kingdom of God is inaugurated, though not completely realized, in the ministry of Jesus. “Kingdom of God” occurs only five times in Matthew, compared to 32 occurrences of “kingdom of heaven,” which occurs in none of the other Gospel accounts. Jesus is not only the messianic Son of David (12:23) but the King who exercises God's own kingdom power against Satan and his agents and overcomes the kingdom of Satan through his much greater power (see Isa. 59:17; Eph. 6:10–20; Rev. 19:11–21).

Matt. 12:29 Jesus was able to expel demons because he had bound Satan, the strong man. Beginning with Jesus' victory over Satan during the temptation in the wilderness (4:1–11), Jesus demonstrated that Satan was powerless to prevent him from proclaiming the good news of the kingdom and demonstrating the reality of its presence through his work and his words. Satan's house represents the sinful world over which, until the coming of Christ, he had such power. Jesus has come to plunder his house and rescue people for the kingdom of God (see Col. 1:13).

Matt. 12:30 Whoever is not with me is against me. Jesus does not allow anyone to remain neutral about him. (But see further Mark 9:38–41, esp. v. 40, where Jesus' followers cannot make such demands about loyalty to themselves.)

Matt. 12:31–32 blasphemy against the Spirit will not be forgiven. The sin is attributing to Satan what is accomplished by the power of God, and doing this through the flagrant, willful, and persistent rejection of God and his commands. This sin is committed today only by unbelievers who deliberately and unchangeably reject the ministry of the Holy Spirit in calling them to salvation. (See further the extended note on Luke 12:10.)

Matt. 12:33–35 abundance of the heart. The Pharisees' attempt to label Jesus a blasphemer (v. 24) is itself blasphemy against the Holy Spirit. Their wicked words reveal the evil within their own hearts; they were bad trees (v. 33) in need of radical conversion.

Matt. 12:36–37 the day of judgment. Christ's second coming (see note on 7:23). every careless word. Eternal judgment awaits any who attempt to turn the people against Jesus by slanderous accusations of blasphemy. By your words you will be justified means a person's words will be outward evidence of their inward character. “Justified” here means “shown to be righteous.” This verse does not use “justified” in the Pauline sense of “declared righteous by God” (see notes on Gal. 2:16; James 2:21). Similarly, evil people's evil words will be evidence by which they will be condemned.

Matt. 12:38 a sign. Jesus had already performed many miracles (“signs”) that validated his messianic identity. These men were asking for a sign that they could use against him.

Matt. 12:39 Adulterous refers to spiritual adultery, i.e., unfaithfulness to God. Jesus never rebukes people who seek healing out of genuine need, but he knows these opponents have malicious motives (cf. 16:1). Jonah's being rescued by God was a sign to the people of Nineveh that his message was from God. Jesus' death and resurrection (see 12:40) will likewise be God's sign to the present generation.

Matt. 12:40 Three days and three nights in Jewish reckoning is inclusive, meaning no more than three days or the combination of any part of three separate days. Jesus was raised “in three days” although he was buried Friday afternoon and resurrected Sunday morning (i.e., part of Friday is day one, all of Saturday is day two, and part of Sunday is day three).

Matt. 12:41 Jesus' words affirm the historicity of the story of Jonah: he says that the men of Nineveh will rise up at the judgment, thus predicting an actual future event; and that these same men repented at the preaching of Jonah (Jonah 3:5), indicating that Jonah's preaching in Nineveh was an actual historical event.

Matt. 12:42 queen of the South. The queen of Sheba (1 Kings 10:1–29). Sheba was most likely the home of the Sabaeans in southwestern Arabia, in present-day Yemen. Jesus claims that he is greater than the temple (Matt. 12:6), the prophet Jonah (v. 41), and the wise king Solomon. He thus elevates himself and his message of the kingdom to be greater than, and the fulfillment of, the three greatest institutions in Israel—priest, prophet, and king.

Matt. 12:43 Demons were often associated with waterless places, apparently because deserts were thought of as being devoid of the blessing of God that came with rainfall and abundant crops (cf. Isa. 13:19–22; 34:13–14; Jer. 17:6; 22:6; 50:12; 51:43; Zeph. 2:13; Mal. 1:3).

Matt. 12:44 my house from which I came. Demons are persistent in seeking ownership of a person's entire material and immaterial self.

Matt. 12:45 seven. Linked in Scripture with completion or perfection, here perhaps signifying the completeness of demon possession once the demon returns. If this evil generation continues to reject Jesus, even after witnessing his divine authority over demons, their condition will be worse than if they had never seen him.

Matt. 12:46–50 Jesus' Disciples Are His True Family. Jesus calls for a new spiritual family in relationship to him and his Father, united in the defining characteristic of Jesus' life and ministry: obedience to the will of the Father (v. 50).

Matt. 12:46 mother and . . . brothers. There is no mention of “father,” which may indicate that Joseph had died by this time (Joseph is never mentioned after the trip to Jerusalem when Jesus was 12; see Luke 2:41–51). Jesus' family may have been trying to bring him to his senses (cf. Mark 3:21); as the eldest son, Jesus would have been responsible for the care of the family after Joseph's death.

Matt. 12:49 Here are my mother and my brothers. Jesus' messianic mission takes priority even over familial loyalties. Rather than negating the importance of one's biological family (cf. 15:3–9), Jesus is demonstrating the preeminence of a person's commitment to him and the kingdom of heaven.