Matthew 12
Special Significance
Jesus Defends His Disciples 12:3-7
Jesus indicates that technically David and his men did what was unlawful, but what is important to note is that Scripture does not condemn them for eating the bread, nor does it condemn the priest, Ahimelech, for allowing them to do so.
Apparently Ahimelech understood that as God’s anointed, David was serving God and was thus entitled to the bread at his time of need.
(2) The next Old Testament incident referred to by Jesus alludes to the directive in the Pentateuch that required priests to make sacrificial offerings on the Sabbath (e.g., Num. 28:9–10)
(3) Jesus’ third response takes the argument one step further by quoting a second time from Hosea 6:6 (cf. 9:13): “If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent.”
Lord of the Sabbath 12:8
So Jesus answers the charge against his disciples by showing from the Old Testament itself that the Sabbath is not fulfilled by the scrupulous observance of the Pharisees but in living out the intent and motive of the Sabbath, which was designed to bring rest. Increased sacrifice brought greater burden. As the Lord of the Sabbath, Jesus gives the true interpretation of its intent, bringing rest under his easy yoke and light burden of discipleship (cf. 11:28–30
Jesus counters with a question of his own.“If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out?” The question is not simply rhetorical. There was active debate in Judaism at the time on just such a point. In many ways the debate centered on how much a person was willing to sacrifice to give honor to God and his holy day.
Jesus contends that the higher principle is not simply abstaining from activity on the Sabbath but doing good on the Sabbath (12:12). This line of reasoning also follows from the preceding example of the priests performing their good work of temple service on the Sabbath and being considered guiltless (12:5)
Gods Spirit Anointed Servant (12:15-21)
Matthew uses his typical fulfillment formula (cf. 1:22; 2:15) to introduce the longest Old Testament quotation in his Gospel, which identifies Jesus with the messianic Servant in Isaiah 42:1–4:
The phrase “the one I love, in whom I delight” takes the reader back to Jesus’ baptism and forward to Jesus’ transfiguration, where the Father expresses the same delight in his beloved Son (3:17; 17:5).
The “name” in 12:21 stands for the whole of the person, including his identity and mission. Jesus Messiah is a Suffering Servant who is Spirit-endowed and who offers hope, because the advance of the kingdom of heaven promises victory for all the nations of the world.
Confronting the Pharisees over the source of Jesus’ miraculous power (12:22-37)
the Pharisees see the exorcism as more fuel for their charges against Jesus (see 9:3, 11, 34; 12:14). It causes them to condemn him as being in league with Satan (12:24).
The Pharisees do not deny the miracle but instead attribute Jesus’ power to Satan. This is a most serious charge, because practicing magic under the influence of Satan was a capital offense, punishable by stoning
Jesus’ Defense (12:25-29)
(2) Jesus continues his response to the Pharisees’ charge that he casts out demons by Beelzebul with a second short parable: “Or again, how can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can rob his house.” Jesus alludes to his role of inaugurating the kingdom as entering a well-guarded house (the household of Satan and his demonic cronies) and plundering the possessions of the owner. Before Jesus can release through exorcism those held captive, he must “bind” Satan. Jesus declares here that Satan’s powers are now limited because of the arrival of the kingdom of God.
Jesus’ Offense (12:30-37)
The Pharisees have been mounting charges of blasphemy against Jesus, but now Jesus shows that all of their charges are actually blasphemy themselves: “And so I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.” The Old Testament regarded deliberate, defiant sin against God and his ordinances to be blasphemy, the guilt of which remained (Num. 15:30–31). The Jews considered such defiant sin as unforgivable (see, e.g., Jub. 15:34).
Rejection of Jesus’ ministry as validated by the Spirit is the same sort of defiant, deliberate sin. By attributing the work and power of the Spirit to Satan, the Pharisees are displaying the highest dishonor to God. To reject the evidence of exorcisms and healings and miracles is to reject the kingdom’s offer of forgiveness of sins. As long as the Pharisees continue to reject that evidence, they cannot enter the kingdom and receive forgiveness.
This also goes along with the role of the Spirit in convicting individuals of sin, righteousness, and judgment (John 16:8). As long as one rejects the Spirit, one can never find forgiveness for sins. Apparently Jesus knows the state of these Pharisees’ hearts and knows that they have now reached a point where they have hardened their hearts beyond the point of return.
This sin can be committed today only by unbelievers who reject the ministry of the Holy Spirit leading them to salvation. To the believer who fears that he or she has committed this sin, Cranfield says wisely, “It is a matter of great importance pastorally that we can say with absolute confidence to anyone who is overwhelmed by the fear that he has committed this sin, that the fact that he is so troubled is itself a sure proof that he has not committed it.”
Thus the only true “unpardonable sin” is when a person consciously, willfully, rejects the operation of the Spirit bearing witness to the reality of Jesus as the Savior. The person who does not receive this work of the Spirit cannot come to Jesus and therefore cannot receive forgiveness.
(2) Jesus’ second offensive strike forces the Pharisees to recognize that their charges against him come from their own evil nature.
With the same scathing invective that John the Baptist used to address the Pharisees and Sadducees, Jesus declares, “You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him.”
As with false prophets who lead the people astray with the false words of prophecy, eternal judgment awaits the Pharisees and teachers of the law who have attempted to dissuade the crowds from following Jesus by slandering him with accusations of blasphemy. But their slander is actually blasphemy of the Spirit of God. Since they refuse to repent, they will be held accountable for every word at the judgment.
Confronting the Pharisees over their demand for a sign (12:38-42)
When Jonah appeared among the people of Nineveh, he was the sign to them that his message was from the God who had rescued him from death (Jonah 3:1–5). The generation that has heard Jesus’ message and seen his ministry have enough validating proof in his miracles that he is the Messiah. Instead of repenting when seeing his miracles, they have attempted to use them as the basis of the charge that he is in league with Satan (12:24). Because of their evil intention, the only other sign that Jesus will give to them is a sign of God’s coming judgment on them, as Jonah was to the people of Nineveh.
This Wicked Generation and Return of the Evil Spirits (12:43-45)
Demons tend to be persistent in wanting to maintain ownership of a person. So “it goes and takes with it seven other spirits more wicked than itself, and they go in and live there.” The number seven is linked in Scripture with completion, fulfillment, and perfection. Here it may point to the completeness of demon-possession once the demon returns.
If the present generation continually rejects Jesus, they too will be like a repossessed demoniac—their final condition of judgment will be worse than before Jesus came to them (cf. 12:32, 36).
The implication here is that this person has not entered the kingdom. Without kingdom transformation, a “cleaned-up” person is more vulnerable to the renewed and persistent attack of the demon world to take back ownership. He can easily be repossessed by the demon and seven more wicked cronies and will be in far worse shape, completely dominated by the entourage of wickedness. But if this person does receive Jesus and the kingdom, Satan will flee from the presence of God in this disciple’s life (James 4:7; 1 John 4:4)
Jesus’ Disciples are His True Family (12:46-50)
This passage prepares for one of the most significant transitions in Jesus’ ministry (see comments on 13:1–17) by declaring clearly the distinguishing signature of Jesus’ own life and ministry as well as that of his followers: obeying the will of the Father (12:50).
In Closing
Every person who reads these words, every person to whom we minister, has been hurt. Not as deeply as we see in Jesus, but we have all been hurt by seemingly well-intentioned people who, in their own misguided sincerity, have attacked us, called into question our motives, or perhaps even slandered us. How should we respond? How do we maintain our commitment to the Father’s will while loving those who oppose us and who have hurt us?
Earlier I suggested a definition of love that goes to the heart of how Jesus loved: Love is an unconditional commitment to an imperfect person in which we give ourselves to bring the relationship to God’s intended purpose. As we encounter opposition, or at the least difficulties, in our relationships, we must love as Jesus loved.
