Matthew 12
12
Lord of the Sabbath
1 At that time Jesus went through the grain fields on a Sabbath. His#tn Here δέ (de) has not been translated. disciples were hungry, and they began to pick heads of wheat#tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1). and eat them. 2 But when the Pharisees#sn See the note on Pharisees in 3:7. saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 3 He#tn Here δέ (de) has not been translated. said to them, “Haven’t you read what David did when he and his companions were hungry – 4 how he entered the house of God and they ate#tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì70 C D L W Θ Ë1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular). the sacred bread,#tn Grk “the bread of presentation.” sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5. which was against the law#sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along. for him or his companions to eat, but only for the priests?#sn See 1 Sam 21:1-6. 5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty? 6 I#tn Here δέ (de) has not been translated. tell you that something greater than the temple is here. 7 If#tn Here δέ (de) has not been translated. you had known what this means: ‘I want mercy and not sacrifice,’#sn A quotation from Hos 6:6 (see also Matt 9:13). you would not have condemned the innocent. 8 For the Son of Man is lord#tn The term “lord” is in emphatic position in the Greek text.sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath. of the Sabbath.”
9 Then#tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus#tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. left that place and entered their synagogue.#sn See the note on synagogues in 4:23. 10 A#tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). man was there who had a withered#sn Withered means the man’s hand was shrunken and paralyzed. hand. And they asked Jesus,#tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity. “Is it lawful to heal on the Sabbath?”#sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6). so that they could accuse him. 11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out? 12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.” 13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored,#sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so. as healthy as the other. 14 But the Pharisees went out and plotted against him, as to how they could assassinate#tn Grk “destroy.” him.
God’s Special Servant
15 Now when Jesus learned of this, he went away from there. Great#tn Here καί (kai) has not been translated. crowds#tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton. followed him, and he healed them all. 16 But he sternly warned them not to make him known. 17 This fulfilled what was spoken by Isaiah the prophet:#tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.
18 “Here is#tn Grk “Behold my servant.” my servant whom I have chosen,
the one I love, in whom I take great delight.#tn Grk “in whom my soul is well pleased.”
I will put my Spirit on him, and he will proclaim justice to the nations.
19 He will not quarrel or cry out,
nor will anyone hear his voice in the streets.
20 He will not break a bruised reed or extinguish a smoldering wick,
until he brings justice to victory.
21 And in his name the Gentiles#tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”). will hope.”#sn Verses 18-21 are a quotation from Isa 42:1-4.
Jesus and Beelzebul
22 Then they brought to him a demon-possessed man who was blind and mute. Jesus#tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. healed him so that he could speak and see.#tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.” 23 All the crowds were amazed and said, “Could this one be the Son of David?” 24 But when the Pharisees#sn See the note on Pharisees in 3:7. heard this they said, “He does not cast out demons except by the power of Beelzebul,#tn Grk “except by Beelzebul.”sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical. the ruler#tn Or “prince.” of demons!” 25 Now when Jesus#tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (Ì21 א B D 892* sys,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity. realized what they were thinking, he said to them,#sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32). “Every kingdom divided against itself is destroyed,#tn Or “is left in ruins.” and no town or house divided against itself will stand. 26 So if#tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal. Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27 And if I cast out demons by Beelzebul, by whom do your sons#sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading. cast them#tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. out? For this reason they will be your judges. 28 But if I cast out demons by the Spirit of God, then the kingdom of God#sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. has already overtaken#tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.” you. 29 How#tn Grk “Or how can.” else can someone enter a strong man’s#sn The strong man here pictures Satan. house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house.#sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming. 30 Whoever is not with me is against me,#sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue. and whoever does not gather with me scatters.#sn For the image of scattering, see Pss. Sol. 17:18. 31 For this reason I tell you, people will be forgiven for every sin and blasphemy,#tn Grk “every sin and blasphemy will be forgiven men.” but the blasphemy against the Spirit will not be forgiven. 32 Whoever speaks a word against the Son of Man will be forgiven.#tn Grk “it will be forgiven him.” But whoever speaks against the Holy Spirit will not be forgiven,#tn Grk “it will not be forgiven him.”sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. either in this age or in the age to come.
Trees and Their Fruit
33 “Make a tree good and its fruit will be good, or make a tree bad#tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28). and its fruit will be bad, for a tree is known by its fruit. 34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart. 35 The good person#tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person. brings good things out of his#tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215). good treasury,#sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45). and the evil person brings evil things out of his evil treasury. 36 I#tn Here δέ (de) has not been translated. tell you that on the day of judgment, people will give an account for every worthless word they speak. 37 For by your words you will be justified, and by your words you will be condemned.”
The Sign of Jonah
38 Then some of the experts in the law#tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4. along with some Pharisees#tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.sn See the note on Pharisees in 3:7. answered him,#tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style. “Teacher, we want to see a sign#sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him. from you.” 39 But he answered them,#tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 40 For just as Jonah was in the belly of the huge fish#tn Grk “large sea creature.” for three days and three nights,#sn A quotation from Jonah 1:17. so the Son of Man will be in the heart of the earth for three days and three nights. 41 The people#tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2). of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them#tn Grk “at the preaching of Jonah.” – and now,#tn Grk “behold.” something greater than Jonah is here! 42 The queen of the South#sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia. will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now,#tn Grk “behold.” something greater than Solomon is here!
The Return of the Unclean Spirit
43 “When#tn Here δέ (de) has not been translated. an unclean spirit#sn Unclean spirit refers to an evil spirit. goes out of a person,#tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45. it passes through waterless places#sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14). looking for rest but#tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. does not find it. 44 Then it says, ‘I will return to the home I left.’#tn Grk “I will return to my house from which I came.” When it returns,#tn Grk “comes.” it finds the house#tn The words “the house” are not in Greek but are implied. empty, swept clean, and put in order.#sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage. 45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so#tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story. the last state of that person is worse than the first. It will be that way for this evil generation as well!”
Jesus’ True Family
46 While Jesus#tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. was still speaking to the crowds,#tn Grk “crowds, behold, his mother.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). his mother and brothers#sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3. came and#tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.” stood outside, asking#tn Grk “seeking.” to speak to him. 47#tc A few ancient mss and versions lack this verse (א* B L Γ pc ff1 k sys,c sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text. Someone#tn Here δέ (de) has not been translated. told him, “Look, your mother and your brothers are standing outside wanting#tn Grk “seeking.” to speak to you.” 48 To the one who had said this, Jesus#tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. replied,#tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated. “Who is my mother and who are my brothers?” 49 And pointing#tn Grk “extending his hand.” toward his disciples he said, “Here#tn Grk “Behold my mother and my brothers.” are my mother and my brothers! 50 For whoever does the will of my Father in heaven is#tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated. my brother and sister and mother.”
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Matthew 12
12
In Charge of the Sabbath
1-2One Sabbath, Jesus was strolling with his disciples through a field of ripe grain. Hungry, the disciples were pulling off the heads of grain and munching on them. Some Pharisees reported them to Jesus: “Your disciples are breaking the Sabbath rules!”
3-5Jesus said, “Really? Didn’t you ever read what David and his companions did when they were hungry, how they entered the sanctuary and ate fresh bread off the altar, bread that no one but priests were allowed to eat? And didn’t you ever read in God’s Law that priests carrying out their Temple duties break Sabbath rules all the time and it’s not held against them?
6-8“There is far more at stake here than religion. If you had any idea what this Scripture meant—‘I prefer a flexible heart to an inflexible ritual’—you wouldn’t be nitpicking like this. The Son of Man is no yes-man to the Sabbath; he’s in charge.”
9-10When Jesus left the field, he entered their meeting place. There was a man there with a crippled hand. They said to Jesus, “Is it legal to heal on the Sabbath?” They were baiting him.
11-14He replied, “Is there a person here who, finding one of your lambs fallen into a ravine, wouldn’t, even though it was a Sabbath, pull it out? Surely kindness to people is as legal as kindness to animals!” Then he said to the man, “Hold out your hand.” He held it out and it was healed. The Pharisees walked out furious, sputtering about how they were going to ruin Jesus.
In Charge of Everything
15-21Jesus, knowing they were out to get him, moved on. A lot of people followed him, and he healed them all. He also cautioned them to keep it quiet, following guidelines set down by Isaiah:
Look well at my handpicked servant;
I love him so much, take such delight in him.
I’ve placed my Spirit on him;
he’ll decree justice to the nations.
But he won’t yell, won’t raise his voice;
there’ll be no commotion in the streets.
He won’t walk over anyone’s feelings,
won’t push you into a corner.
Before you know it, his justice will triumph;
the mere sound of his name will signal hope, even
among far-off unbelievers.
No Neutral Ground
22-23Next a poor demon-afflicted wretch, both blind and deaf, was set down before him. Jesus healed him, gave him his sight and hearing. The people who saw it were impressed—“This has to be the Son of David!”
24But the Pharisees, when they heard the report, were cynical. “Black magic,” they said. “Some devil trick he’s pulled from his sleeve.”
25-27Jesus confronted their slander. “A judge who gives opposite verdicts on the same person cancels himself out; a family that’s in a constant squabble disintegrates; if Satan banishes Satan, is there any Satan left? If you’re slinging devil mud at me, calling me a devil kicking out devils, doesn’t the same mud stick to your own exorcists?
28-29“But if it’s by God’s power that I am sending the evil spirits packing, then God’s kingdom is here for sure. How in the world do you think it’s possible in broad daylight to enter the house of an awake, able-bodied man and walk off with his possessions unless you tie him up first? Tie him up, though, and you can clean him out.
30“This is war, and there is no neutral ground. If you’re not on my side, you’re the enemy; if you’re not helping, you’re making things worse.
31-32“There’s nothing done or said that can’t be forgiven. But if you deliberately persist in your slanders against God’s Spirit, you are repudiating the very One who forgives. If you reject the Son of Man out of some misunderstanding, the Holy Spirit can forgive you, but when you reject the Holy Spirit, you’re sawing off the branch on which you’re sitting, severing by your own perversity all connection with the One who forgives.
33“If you grow a healthy tree, you’ll pick healthy fruit. If you grow a diseased tree, you’ll pick worm-eaten fruit. The fruit tells you about the tree.
34-37“You have minds like a snake pit! How do you suppose what you say is worth anything when you are so foul-minded? It’s your heart, not the dictionary, that gives meaning to your words. A good person produces good deeds and words season after season. An evil person is a blight on the orchard. Let me tell you something: Every one of these careless words is going to come back to haunt you. There will be a time of Reckoning. Words are powerful; take them seriously. Words can be your salvation. Words can also be your damnation.”
Jonah-Evidence
38Later a few religion scholars and Pharisees cornered him. “Teacher, we want to see your credentials. Give us some hard evidence that God is in this. How about a miracle?”
39-40Jesus said, “You’re looking for proof, but you’re looking for the wrong kind. All you want is something to titillate your curiosity, satisfy your lust for miracles. The only proof you’re going to get is what looks like the absence of proof: Jonah-evidence. Like Jonah, three days and nights in the fish’s belly, the Son of Man will be gone three days and nights in a deep grave.
41-42“On Judgment Day, the Ninevites will stand up and give evidence that will condemn this generation, because when Jonah preached to them they changed their lives. A far greater preacher than Jonah is here, and you squabble about ‘proofs.’ On Judgment Day, the Queen of Sheba will come forward and bring evidence that will condemn this generation, because she traveled from a far corner of the earth to listen to wise Solomon. Wisdom far greater than Solomon’s is right in front of you, and you quibble over ‘evidence.’
43-45“When a defiling evil spirit is expelled from someone, it drifts along through the desert looking for an oasis, some unsuspecting soul it can bedevil. When it doesn’t find anyone, it says, ‘I’ll go back to my old haunt.’ On return it finds the person spotlessly clean, but vacant. It then runs out and rounds up seven other spirits more evil than itself and they all move in, whooping it up. That person ends up far worse off than if he’d never gotten cleaned up in the first place.
“That’s what this generation is like: You may think you have cleaned out the junk from your lives and gotten ready for God, but you weren’t hospitable to my kingdom message, and now all the devils are moving back in.”
Obedience Is Thicker than Blood
46-47While he was still talking to the crowd, his mother and brothers showed up. They were outside trying to get a message to him. Someone told Jesus, “Your mother and brothers are out here, wanting to speak with you.”
48-50Jesus didn’t respond directly, but said, “Who do you think my mother and brothers are?” He then stretched out his hand toward his disciples. “Look closely. These are my mother and brothers. Obedience is thicker than blood. The person who obeys my heavenly Father’s will is my brother and sister and mother.”
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THE MESSAGE: The Bible in Contemporary Language copyright © 1993, 2002, 2018 by Eugene H. Peterson. All rights reserved. Used by permission of NavPress. Represented by Tyndale House Publishers.