Matthew 12

12:1-14 Matthew places Jesus’ offer of rest (11:28-30) in close connection with a discussion of the Sabbath. Jesus’ rest liberates people from human traditions concerning the Sabbath (cp. Heb 4:1-11). The Pharisees rejected Jesus because of their commitment to tradition.12:1-8 This exchange highlights the Pharisees’ lack of compassion as they imposed a burdensome yoke (11:29-30).12:1 The Sabbath, the seventh day of the week, was to be a day of complete rest according to Old Testament laws (Gen 2:2-3; Exod 20:8-11). The Sabbath is fulfilled in Christ (cp. Heb 4:1-11).

12:3-7 The Pharisees did not understand that the Sabbath was designed to benefit people. Their view of the Sabbath placed onerous burdens on people.12:3-4 Ritual laws were at times rightly suspended for particular people or circumstances (1 Sam 21:1-6).

12:5-6 Priests worked on the Sabbath (Lev 24:8-9; Num 28:9-10), and this was not offensive to Pharisees. If the priests’ work for the Temple on the Sabbath is allowed, then certainly Jesus can do the same because he is greater than the Temple (see Matt 4:23; 9:35; 11:2-6, 20-30).

12:7 The Pharisees’ view of the Sabbath was unscriptural since it broke the deeper principle of mercy.

12:8 Jesus is superior to David, the priests, and the Temple. He reigns even over the Sabbath.

12:9-14 This second Sabbath controversy castigates the Pharisees for elevating regulations over human needs (see 12:7, 11-12).12:9 their synagogue: A disunion was developing between Jesus and Judaism (also 4:23).

12:10 Does the law permit: Rabbinic tradition permitted healing on the Sabbath only if life was in danger. Since life was not in jeopardy, the Pharisees thought healing was not permitted.

12:11-12 Their practice of rescuing animals but neglecting fellow humans was inconsistent.

12:15-21 This summary of Jesus’ ministry clarifies Jesus’ nature as the Messiah, the Servant of God who will bring salvation to the nations (see Isa 42:1-4).

12:18 This quotation parallels Jesus’ baptism (3:13-17). • Justice (or judgment) can have positive or negative implications; the context here favors a positive meaning (12:20; cp. 23:23).

12:20 Instead of increasing people’s spiritual burden, Jesus offers compassionate forgiveness and sustenance (see 11:28-30; 12:1-14).

12:22-45 The Messiah was rejected by the Pharisees, the teachers of religious law, and his own generation.

12:23 Amazement was a common response to Jesus’ miracles (Mark 2:12; 6:51; Luke 2:47; 8:56; 24:22). • Could it be: The question expected a negative answer: Jesus did not fit their expectations for the Messiah, but his miracles did prompt the question.

12:24 Satan: Greek Beelzeboul; see study note on 10:25.

12:26 Jesus argued, in essence, “If I cast out demons under the influence of Satan, then Satan is dividing his camp, which obviously would be a foolish thing for Satan to do.”

12:27 what about your own exorcists (literally your sons): Jesus forced them to think consistently. If demons are cast out under Satan’s influence, then their disciples were equally guilty (see Acts 19:13-16).

12:28 The Pharisees were being confronted with and were rejecting the Kingdom of God itself (see Luke 17:20-21; 1 Jn 3:8). Jesus’ miracles brought the power of the Kingdom into the present reality; its ultimate consummation awaits Christ’s second coming.

12:29 This parable forced the Pharisees to answer a simple question: Can anyone cast out demons without first binding Satan’s powers and thus opposing him (see Isa 49:24-26; 53:12)? • tie him up: Jesus overcame Satan first at his temptation (Matt 4:1-11), then throughout his ministry (see Luke 10:17-20), and ultimately on the cross (see Col 2:14-15).

12:31 In the face of the Pharisees’ accusations of Satanic influence, Jesus had just argued that he, the Messiah, cast out demons through the power of the Holy Spirit. In this context, blasphemy against the Holy Spirit can only mean attributing the ministry and exorcisms of Jesus to Satan’s power.

12:32 One may stumble over Jesus’ mysterious revelation of himself as Son of Man and be forgiven, but one cannot be forgiven for attributing the work of the Spirit to Satan. The present-day analogy is the outright rejection of the conviction of the Holy Spirit concerning Christ—that is, the ultimate rejection of the Good News by an unbeliever (cp. Heb 6:4-6; 1 Jn 5:16-21).

12:33-37 Jesus got to the heart of the matter: The Pharisees did not accept him or the divine origin of his ministry because they were wicked (see 7:15-27).

12:36-37 The idle word, in this context, was the accusation that Jesus had demonic inspiration. • What one says will acquit or condemn; one’s words reflect the true condition of the heart.

12:38 a miraculous sign to prove: A popular expectation of the Messiah, probably fueled by biblical accounts about Moses (Exod 4:1-9; see also Isa 7:11, 14; 38:7-8), was that the Messiah would display spectacular miracles on command (see Matt 16:1-4; Luke 23:8; John 2:18; 4:48; 6:30; 7:31; 9:16; 11:47; 1 Cor 1:22).

12:39-40 To demand a sign demonstrates a lack of faith. • The sign of the prophet Jonah consisted of Jonah’s “resurrection” from the large fish after three days and three nights as well as his preaching (12:41; Luke 11:32); it was analogous to Jesus’ burial and resurrection and his preaching. Jesus was drawing a parallel between Jonah’s experience and what he himself would experience. He was not predicting an exact chronology of his death and resurrection. • Heart of the earth is a euphemism for the grave.

12:41-42 someone greater: Jesus is greater than the Temple (12:6), a prophet (Jonah), and a king (Solomon); therefore, rejection of him entails greater judgment on this “evil, adulterous generation” (12:39).

12:42 The queen of Sheba: See 1 Kgs 10:1-13.

12:43-45 The Messiah came in victory over demonic powers, but instead of repenting, the nation as a whole rejected the Messiah. Just as an exorcised demon will return if the house is not properly prepared against it, so judgment would come to this evil generation for rejecting the Messiah.12:43 Demons were thought to prefer the arid desert (see Rev 18:2; cp. Isa 13:21; 34:14).

12:48-50 Those who are true members in Jesus’ family do the will of the Father, as expressed in the commands of Jesus (see 7:21). Obedience does not earn entrance into this family, but one cannot be considered a member if he or she is not obedient (see 3:15; 5:17-48; 6:10, 12; 7:13-27; 21:31).