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Matthew Chapter 12
Commentary by Matthew Henry
In this chapter, we have, I. Christ's
clearing of the law of the fourth commandment concerning the
Sabbath-day, and vindicating it from some superstitious
notions advanced by the Jewish teachers; showing that works
of necessity and mercy are to be done on that day, Verses
1-13. II. The prudence, humility, and self-denial of our
Lord Jesus in working his miracles, Verses 14-21. III.
Christ's answer to the blasphemous cavils and calumnies of
the scribes and Pharisees, who imputed his casting out
devils to a compact with the devil, Verses 22-37. IV.
Christ's reply to a tempting demand of the scribes and
Pharisees, challenging him to show them a sign from heaven,
Verses 38-45. V. Christ's judgment about his kindred and
relations, Verse 46-50.Christ Vindicates His Disciples.
Matthew
12:1-13 -- 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. 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. 3
But he said unto them, Have ye
not read what David did, when he was an hungred, and they
that were with him; 4 How he entered into the house of God,
and did eat the showbread, which was not lawful for him to
eat, neither for them which were with him, but only for the
priests? 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? 6 But I say unto you, That in this place
is one greater than the temple. 7 But if ye had known what
this meaneth, I will have mercy, and not sacrifice, ye would
not have condemned the guiltless. 8 For the Son of man is
Lord even of the Sabbath day. 9
And when he was departed thence, he went into their
synagogue: 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. 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? 12 How much then is a man better
than a sheep? Wherefore it is lawful to do well on the
Sabbath days. 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.
The Jewish teachers had corrupted
many of the commandments, by interpreting them more loosely
than they were intended; a mistake which Christ discovered
and rectified (Chapter 5) in his sermon on the mount: but
concerning the fourth commandment, they had erred in the
other extreme, and interpreted it too strictly. Note, it is
common for men of corrupt minds, by their zeal in rituals,
and the external services of religion, to think to atone for
the looseness of their morals. But they are cursed who add
to, as well as they who take from, the words of this book,
Revelation 12:16, 19; Proverbs 30:6.
Now that which our Lord Jesus here
lays down is, that the works of necessity and mercy are
lawful on the Sabbath day, which the Jews in many instances
were taught to make a scruple of. Christ's industrious
explanation of the fourth commandment, intimates its
perpetual obligation to the religious observation of one day
in seven, as a holy Sabbath. He would not expound a law that
was immediately to expire, but doubtless intended hereby to
settle a point which would be of use to his church in all
ages; and so it is to teach us, that our Christian Sabbath,
though under the direction of the fourth commandment, is not
under the injunctions of the Jewish elders.
It is usual to settle the meaning of
a law by judgments given upon cases that happen in fact, and
in like manner is the meaning of this law settled. Here are
two passages of story put together for this purpose,
happening at some distance of time from each other, and of a
different nature, but both answering this intention.
I. Christ, by justifying his
disciples in plucking the ears of corn on the Sabbath-day,
shows that works of necessity are lawful on that day. Now
here observe,
1. What it was that the disciples
did. They were following their Master one Sabbath day
through a corn-field; it is likely they were going to the
synagogue (verse 9), for it becomes not Christ's disciples
to take idle walks on that day, and they were hungry; let it
be no disparagement to our Master's house-keeping. But we
will suppose they were so intent upon the Sabbath work, that
they forgot to eat bread; had spent so much time in their
morning worship, that they had no time for their morning
meal, but came out fasting, because they would not come late
to the synagogue. Providence ordered it that they went
through the corn, and there they were supplied. Note, God
has many ways of bringing suitable provision to his people
when they need it, and will take particular care of them
when they are going to the synagogue, as of old for them
that went up to Jerusalem to worship (Psalm 84:6, 7), for
whose use the rain filled the pools: while we are in the way
of duty, Jehovah-jireh, let God alone to provide for us.
Being in the corn-fields, they began to pluck the ears of
corn; the law of God allowed this (Deuteronomy 23:25), to
teach people to be neighborly, and not to insist upon
property in a small matter, whereby another may be
benefited. This was but slender provision for Christ and his
disciples, but it was the best they had, and they were
content with it. The famous Mr. Ball, of Whitmore, used to
say he had two dishes of meat to his Sabbath dinner, a dish
of hot milk, and a dish of cold, and he had enough and
enough.
2. What was the offence that the
Pharisees took at this. It was but a dry breakfast, yet the
Pharisees would not let them eat that in quietness. They did
not quarrel with them for taking another man's corn (they
were no great zealots for justice), but for doing it on the
Sabbath day; for plucking and rubbing the ears of corn of
that day was expressly forbidden by the tradition of the
elders, for this reason, because it was a kind of reaping.
Note, It is no new thing for the
most harmless and innocent actions of Christ's disciples to
be evil spoken of, and reflected upon as unlawful,
especially by those who are zealous for their own inventions
and impositions. The Pharisees complained of them to their
Master for doing that which it was not lawful to do. Note,
Those are no friends to Christ and his disciples, who make
that to be unlawful which God has not made to be so.
3. What was Christ's answer to this
cavil of the Pharisees. The disciples could say little for
themselves, especially because those who quarreled with them
seemed to have the strictness of the Sabbath sanctification
on their side; and it is safest to err on that hand: but
Christ came to free his followers, not only from the
corruptions of the Pharisees, but from their unscriptural
impositions, and therefore has something to say for them,
and justifies what they did, though it was a transgression
of the canon.
(1.) He justifies them by
precedents, which were allowed to be good by the Pharisees
themselves.
[1.] He urges an ancient instance of
David, who in a case of necessity did that which otherwise
he ought not to have done (verses 3, 4); "Have ye not read
the story (1 Samuel 21:6) of David's eating the show-bread,
which by the law was appropriated to the priest?" (Leviticus
24:5-9). It is most holy to Aaron and his sons; and (Exodus
29:33) a stranger shall not eat of it; yet the priest gave
it to David and his men; for though the exception of a case
of necessity was not expressed, yet it was implied in that
and all other ritual institutions. That which bore out David
in eating the show-bread was not his dignity (Uzziah, that
invaded the priest's office in the pride of his heart,
though a king, was struck with a leprosy for it, 2
Chronicles 26:16, & context), but his hunger. The greatest
shall not have their lusts indulged, but the meanest shall
have their wants considered. Hunger is a natural desire
which cannot be mortified, but must be gratified, and cannot
be put off with any thing but meat; therefore we say, It
will break through stone walls. Now the Lord is for the
body, and allowed his own appointment to be dispensed with
in a case of distress; much more might the tradition of the
elders be dispensed with. Note, That may be done in a case
of necessity which may not be done at another time; there
are laws which necessity has not, but it is a law to itself.
Men do not despise, but pity, a thief that steals to satisfy
his soul when he is hungry, Proverbs 6:30.
[2.] He urges a daily instance of the priests, which they
likewise read in the law, and according to which was the
constant usage, verse 5. The priests in the temple did a
great deal of servile work on the Sabbath day; killing,
flaying, burning the sacrificed beasts, which in a common
case would have been profaning the Sabbath; and yet it was
never reckoned any transgression of the fourth commandment,
because the temple-service required and justified it. This
intimates, that those labors are lawful on the Sabbath day
which are necessary, not only to the support of life, but to
the service of the day; as tolling a bell to call the
congregation together, traveling to church, and the like.
Sabbath rest is to promote, not to hinder, Sabbath worship.
(2.) He justifies them by arguments, three cogent ones.
[1.] In this place is one greater than the temple, verse 6.
If the temple-service would justify what the priests did in
their ministration, the service of Christ would much more
justify the disciples in what they did in their attendance
upon him. The Jews had an extreme veneration for the temple:
it sanctified the gold; Stephen was accused for blaspheming
that holy place (Acts 6:13); but Christ, in a corn-field,
was greater than the temple, for in him dwelt not the
presence of God symbolically, but all the fullness of the
Godhead bodily. Note, If whatever we do, we do it in the
name of Christ, and as unto him, it shall be graciously
accepted of God, however it may be censured and caviled at
by men.
[2.] God will have mercy and not sacrifice, verse 7.
Ceremonial duties must give way to moral, and the natural,
royal law of love and self-preservation must take place of
ritual observances. This is quoted from Hosea 6:6. It was
used before, Chapter 9:13, in vindication of mercy to the
souls of men; here, of mercy to their bodies. The rest of
the Sabbath was ordained for man's good, in favor of the
body, Deuteronomy 5:14. Now no law must be construed so as
to contradict its own end. If you had known what this means,
had known what it is to be of a merciful disposition, you
would have been sorry that they were forced to do this to
satisfy their hunger, and would not have condemned the
guiltless. Note, First, Ignorance is the cause of our rash
and uncharitable censures of our brethren. Secondly, It is
not enough for us to know the scriptures, but we must labor
to know the meaning of them. Let him that reads understand.
Thirdly, Ignorance of the meaning of the scripture is
especially shameful in those who take upon them to teach
others.
[3.] The Son of man is Lord even of the Sabbath day, verse
8. That law, as all the rest, is put into the hand of
Christ, to be altered, enforced, or dispensed with, as he
sees good. It was by the Son that God made the world, and by
him he instituted the Sabbath in innocence; by him he gave
the ten commandments at mount Sinai, and as Mediator he is
entrusted with the institution of ordinances, and to make
what changes he thought fit; and particularly, as being Lord
of the Sabbath, he was authorized to make such an alteration
of that day, as that it should become the Lord's day, the
Lord Christ's day. And if Christ be the Lord of the Sabbath,
it is fit the day and all the work of it should be dedicated
to him. By virtue of this power Christ here enacts, that
works of necessity, if they be really such, and not a
pretended and self-created necessity, are lawful on the
Sabbath day; and this explication of the law plainly shows
that it was to be perpetual. Exceptio firmat regulam--The
exception confirms the rule.
Christ having thus silenced the Pharisees, and got clear of
them (verse 9), departed, and went into their synagogue, the
synagogue of these Pharisees, in which they presided, and
toward which he was going, when they picked this quarrel
with him. Note, First, We must take heed lest any thing that
occurs in our way to holy ordinances unfit us for, or divert
us from, our due attendance on them. Let us proceed in the
way of our duty, notwithstanding the artifices of Satan, who
endeavors, by the perverse disputing of men of corrupt
minds, and many other ways, to ruffle and discompose us.
Secondly, We must not, for the sake of private feuds and
personal piques, draw back from public worship. Though the
Pharisees had thus maliciously caviled at Christ, yet he
went into their synagogue. Satan gains this point, if, by
sowing discord among brethren, he prevail to drive them, or
any of them, from the synagogue, and the communion of the
faithful.
II. Christ, by healing the man that had the withered hand on
the Sabbath day, shows that works of mercy are lawful and
proper to be done on that day. The work of necessity was
done by the disciples, and justified by him; the work of
mercy was done by himself; the works of mercy were his works
of necessity; it was his meat and drink to do good. I must
preach, says he, Luke 4:43. This cure is recorded for the
sake of the time when it was wrought, on the Sabbath.
Here is, 1. The affliction that this
poor man was in; his hand was withered so that he was
utterly disabled to get his living by working with his
hands. St. Jerome says, that the gospel of Matthew in
Hebrew, used by the Nazarenes and Ebionites, adds this
circumstance to this story of the man with the withered
hand, that he was Cæmentarius--a bricklayer, and applied
himself to Christ thus; "Lord, I am a bricklayer, and have
got my living by my labor (manibus victum quæritans); I
beseech thee, O Jesus, restore me the use of my hand, that I
may not be obliged to beg my bread" (ne turpiter mendicem
cibos). Hieron. in loc. This poor man was in the synagogue.
Note, Those who can do but little, or have but little to do
for the world, must do so much the more for their souls; as
the rich, the aged, and the infirm.
2. A spiteful question which the
Pharisees put to Christ upon the sight of this man. They
asked him, saying, Is it lawful to heal? We read not here of
any address this poor man made to Christ for a cure, but
they observed Christ began to take notice of him, and knew
it was usual for him to be found of those that sought him
not, and therefore with their badness they anticipated his
goodness, and started this case as a stumbling-block in the
way of doing good; Is it lawful to heal on the Sabbath-day?
Whether it was lawful for physicians to heal on that day or
not, which was the thing disputed in their books, one would
think it past dispute, that it is lawful for prophets to
heal, for him to heal who discovered a divine power and
goodness in all he did of this kind, and manifested himself
to be sent of God. Did ever any ask, whether it is lawful
for God to heal, to send his word and heal? It is true,
Christ was now made under the law, by a voluntary submission
to it, but he was never made under the precepts of the
elders. Is it lawful to heal? To enquire into the lawfulness
and unlawfulness of actions is very good, and we cannot
apply ourselves to any with such enquiries more fitly than
to Christ; but they asked here, not that they might be
instructed by him, but that they might accuse him. If he
should say that it was lawful to heal on the Sabbath day,
they would accuse him of a contradiction to the fourth
commandment; to so great a degree of superstition had the
Pharisees brought the Sabbath rest, that, unless in peril of
life, they allowed not any medicinal operations on the
Sabbath day. If he should say that it was not lawful, they
would accuse him of partiality, having lately justified his
disciples in plucking the ears of corn on that day.
3. Christ's answer to this question,
by way of appeal to themselves, and their own opinion and
practice, verses 11, 12. In case a sheep (though but one, of
which the loss would not be very great) should fall into a
pit on the Sabbath day, would they not lift it out? No doubt
they might do it, the fourth commandment allows it; they
must do it, for a merciful man regards the life of his
beast, and for their parts they would do it, rather than
lose a sheep; does Christ take care for sheep? Yes, he does;
he preserves and provides for both man and beast. But here
he says it for our sakes (1 Corinthians 9:9, 10), and hence
argues, How much then is a man better than a sheep? Sheep
are not only harmless but useful creatures, and are prized
and tended accordingly; yet a man is here preferred far
before them. Note, Man, in respect of his being, is a great
deal better, and more valuable, than the best of the brute
creatures: man is a reasonable creature, capable of knowing,
loving, and glorifying God, and therefore is better than a
sheep. The sacrifice of a sheep could therefore not atone
for the sin of a soul. They do not consider this, who are
more solicitous for the education, preservation, and supply
of their horses and dogs than of God's poor, or perhaps
their own household.
Hence Christ infers a truth, which,
even at first sight, appears very reasonable and
good-natured; that it is lawful to do well on the Sabbath
days; they had asked, Is it lawful to hear? Christ proves it
is lawful to do well, and let any one judge whether healing,
as Christ healed, was not doing well. Note, There are more
ways of doing well upon Sabbath days, than by the duties of
God's immediate worship; attending the sick, relieving the
poor, helping those who are fallen into sudden distress, and
call for speedy relief; this is doing good: and this must be
done from a principle of love and charity, with humility and
self-denial, and a heavenly frame of spirit, and this is
doing well, and it shall be accepted, Genesis 4:7.
4. Christ's curing of the man,
notwithstanding the offence which he foresaw the Pharisees
would take at it, verse 13. Though they could not answer
Christ's arguments, they were resolved to persist in their
prejudice and enmity; but Christ went on with his work
notwithstanding. Note, Duty is not to be left undone, nor
opportunities of doing good neglected, for fear of giving
offence. Now the manner of the cure is observable; he said
to the man, "Stretch forth thy hand, exert thyself as well
as thou canst;" and he did so, and it was restored whole.
This, as other cures Christ wrought, had a spiritual
significance. (1.) By nature our hands are withered, we are
utterly unable of ourselves to doing any thing that is good.
(2.) It is Christ only, by the power of his grace, that
cures us; he heals the withered hand by putting life into
the dead soul, works in us both to will and to do. (3.) In
order to our cure, he commands us to stretch forth our
hands, to improve our natural powers, and do as well as we
can; to stretch them out in prayer to God, to stretch them
out to lay hold on Christ by faith, to stretch them out in
holy endeavors. Now this man could not stretch forth his
withered hand of himself, any more than the impotent man
could arise and carry his bed, or Lazarus come forth out of
his grave; yet Christ bid him do it. God's commands to us to
do the duty which of ourselves we are not able to do are no
more absurd or unjust, than this command to the man with the
withered hand, to stretch it forth; for with the command,
there is a promise of grace which is given by the word. Turn
ye at my reproof, and I will pour out my Spirit, Proverbs
1:23. Those who perish are as inexcusable as this man would
have been, if he had not attempted to stretch forth his
hand, and so had not been healed. But those who are saved
have no more to boast of than this man had of contributing
to his own cure, by stretching forth his hand, but are as
much indebted to the power and grace of Christ as he was.
The Malice of the Pharisees; Christ
Withdraws Himself.
Matthew 12:14-21 --
14 Then the Pharisees went out, and
held a council against him, how they might destroy him. 15
But when Jesus knew it, he withdrew himself from thence: and
great multitudes followed him, and he healed them all; 16
And charged them that they should not make him known: 17
That it might be fulfilled which was spoken by Esaias the
prophet, saying, 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 show judgment to the Gentiles.
19 He shall not strive, nor cry; neither shall any man hear
his voice in the streets. 20 A bruised reed shall he not
break, and smoking flax shall he not quench, till he send
forth judgment unto victory. 21 And in his name shall the
Gentiles trust.
As in the midst of Christ's greatest
humiliations, there were proofs of his dignity, so in the
midst of his greatest honors, he gave proofs of his
humility; and when the mighty works he did gave him an
opportunity of making a figure, yet he made it appear that
he emptied himself, and made himself of no reputation. Here
we have,
I. The cursed malice of the
Pharisees against Christ (verse 14); being enraged at the
convincing evidence of his miracles, they went out, and held
a council against him, how they might destroy him. That
which vexed them was, not only that by his miracles his
honor eclipsed theirs, but that the doctrine he preached was
directly opposite to their pride, and hypocrisy, and worldly
interest; but they pretended to be displeased at his
breaking the Sabbath day, which was by the law a capital
crime, Exodus 35:2. Note, it is no new thing to see the
vilest practices cloaked with the most specious pretences.
Observe their policy; they took counsel about it, considered
with themselves which way to do it effectually; they took
counsel together in a close cabal about it, that they might
both animate and assist one another. Observe their cruelty;
they took counsel, not to imprison or banish him, but to
destroy him, to be the death of him who came that we might
have life. What an indignity was hereby put upon our Lord
Jesus, to run him down as an outlaw (qui caput gerit lupinum--carries
a wolf's head), and the plague of his country, who was the
greatest blessing of it, the Glory of his people Israel!
II. Christ's absconding upon this
occasion, and the privacy he chose, to decline, not his
work, but his danger; because his hour was not yet come
(verse 15), he withdrew himself from thence. He could have
secured himself by miracle, but chose to do it in the
ordinary way of flight and retirement; because in this, as
in other things, he would submit to the sinless infirmities
of our nature. Herein he humbled himself, that he was driven
to the common shift of those who are most helpless; thus
also he would give an example to his own rule, When they
persecute you in one city, flee to another. Christ had said
and done enough to convince those Pharisees, if reason or
miracles would have done it; but instead of yielding to the
conviction, they were hardened and enraged, and therefore he
left them as incurable, Jeremiah 51:9.
Christ did not retire for his own
ease, nor seek an excuse to leave off his work; no, his
retirements were filled up with business, and he was even
then doing good, when he was forced to flee for the same.
Thus he gave an example to his ministers, to do what they
can, when they cannot do what they would, and to continue
teaching, even when they are removed into corners. When the
Pharisees, the great dons and doctors of the nation, drove
Christ from then, and forced him to withdraw himself, yet
the common people crowded after him; great multitudes
followed him and found him out. This some would turn to his
reproach, and call him the ring-leader of the mob; but it
was really his honor, that all who were unbiased and
unprejudiced, and not blinded by the pomp of the world, were
so hearty, so zealous for him, that they would follow him
whithersoever he went, and whatever hazards they ran with
him; as it was also the honor of his grace, that the poor
were evangelized; that when they received him, he received
them and healed them all. Christ came into the world to be a
Physician-general, as the sun to the lower world, with
healing under his wings. Though the Pharisees persecuted
Christ for doing good, yet he went on in it, and did not let
the people fare the worse for the wickedness of their
rulers. Note, Though some are unkind to us, we must not on
that account be unkind to others.
Christ studied to reconcile
usefulness and privacy; he healed them all, and yet (verse
16), charged them that they should not make him known; which
may be looked upon, 1. As an act of prudence; it was not so
much the miracles themselves, as the public discourse
concerning them, that enraged the Pharisees (verses 23, 24);
therefore Christ, though he would not omit doing good, yet
would do it with as little noise as possible, to avoid
offence to them and peril to himself. Note, Wise and good
men, though they covet to do good, yet are far from coveting
to have it talked of when it is done; because it is God's
acceptance, not men's applause, that they aim at. And in
suffering times, though we must boldly go on in the way of
duty, yet we must contrive the circumstances of it so as not
to exasperate, more than is necessary, those who seek
occasion against us; Be ye wise as serpents, Chapter 10:16.
2. It may be looked upon as an act of righteous judgment
upon the Pharisees, who were unworthy to hear of any more of
his miracles, having made so light of those they had seen.
By shutting their eyes against the light, they had forfeited
the benefit of it. 3. As an act of humility and self-denial.
Though Christ's intention in his miracles was to prove
himself the Messiah, and so to bring men to believe on him,
in order to which it was requisite that they should be
known, yet sometimes he charged the people to conceal them,
to set us an example of humility, and to teach us not to
proclaim our own goodness or usefulness, or to desire to
have it proclaimed. Christ would have his disciples to be
the reverse of those who did all their works to be seen of
men.
III. The fulfilling of the
scriptures in all this, verse 17. Christ retired into
privacy and obscurity, that though he was eclipsed, the word
of God might be fulfilled, and so illustrated and glorified,
which was the thing his heart was upon. The scripture here
said to be fulfilled is Isaiah 42:1-4, which is quoted at
large, verses 18-21. The scope of it is to show how mild and
quiet, and yet how successful, our Lord Jesus should be in
his undertaking; instances of both which we have in the
foregoing passages. Observe here,
1. The pleasure of the Father in
Christ (verse 18); Behold, my Servant whom I have chosen, my
Beloved in whom my soul is well pleased. Hence we may learn,
(1.) That our Savior was God's
Servant in the great work of our redemption. He therein
submitted himself to the Father's will (Hebrews 10:7), and
set himself to serve the design of his grace and the
interests of his glory, in repairing the breaches that had
been made by man's apostasy. As a Servant, he had a great
work appointed him, and a great trust reposed in him. This
was a part of his humiliation, that though he thought it not
robbery to be equal with God, yet that in the work of our
salvation he took upon him the form of a servant, received a
law, and came into bonds. Though he were a son, yet learned
he this obedience, Hebrews 5:8. The motto of this Prince is,
Ich dien--I serve.
(2.) That Jesus Christ was chosen of God, as the only fit
and proper person for the management of the great work of
our redemption. He is my Servant whom I have chosen, as par
negotio--equal to the undertaking. None but he was able to
do the Redeemer's work, or fit to wear the Redeemer's crown.
He was one chosen out of the people (Psalm 89:19), chosen by
Infinite Wisdom to that post of service and honor, for which
neither man nor angel was qualified; none but Christ, that
he might in all things have the pre-eminence. Christ did not
thrust himself upon this work, but was duly chosen into it;
Christ was so God's Chosen as to be the head of election,
and of all other the Elect, for we are chosen in him,
Ephesians 1:4.
(3.) That Jesus Christ is God's
Beloved, his beloved Son; as God, he lay from eternity in
his bosom (John 1:18); he was daily his delight, (Proverbs
8:30). Between the Father and the Son there was before all
time an eternal and inconceivable intercourse and
interchanging of love, and thus the Lord possessed him in
the beginning of his way, Proverbs 8:22. As Mediator, the
Father loved him; then when it pleased the Lord to bruise
him, and he submitted to it, therefore did the Father love
him, John 10:17.
(4.) That Jesus Christ is one in
whom the Father is well pleased, in whom his soul is
pleased; which denotes the highest complacency imaginable.
God declared, by a voice from heaven, that he was his
beloved Son in whom he is well pleased; well pleased in him,
because he was the ready and cheerful Undertaker of that
work of wonder which God's heart was so much upon, and he is
well pleased with us in him; for he had made us accepted in
the Beloved, Ephesians i. 6. All the interest which fallen
man has or can have in God is grounded upon and owing that
God's is well-pleased in Jesus Christ; for there is no
coming to the Father but by him, John 14:6.
2. The promise of the Father to him
in two things.
(1.) That he should be every way
well qualified for his undertaking; I will put my Spirit
upon him, as a Spirit of wisdom and counsel, Isaiah 11:2, 3.
Those whom God calls to any service, he will be sure to fit
and qualify for it; and by that it will appear that he
called them to it, as Moses, Exodus 4:12. Christ, as God,
was equal in power and glory with the Father; as Mediator,
he received from the Father power and glory, and received
that he might give: and all that the Father gave him, to
qualify him for his undertaking, was summed up in this, he
put his Spirit upon him: this was that oil of gladness with
which he was anointed above his fellows, Hebrews 1:9. He
received the Spirit, not by measure, but without measure,
John 3:34. Note, Whoever they be that God has chosen, and in
whim he is well pleased, he will be sure to put his Spirit
upon them. Wherever he confers his love, he confers somewhat
of his likeness.
(2.) That he should be abundantly
successful in his understanding. Those whom God sends he
will certainly own. It was long since secured by promise to
our Lord Jesus, that the good pleasure of the Lord should
prosper in his hand, Isaiah 53:10. And here we have an
account of that prospering good pleasure.
[1.] He shall show judgment to the
Gentiles. Christ in his own person preached to those who
bordered upon the heathen nations (see Mark 3:6-8), and by
his apostle showed his gospel, called here his judgment, to
the Gentile world. The way and method of salvation, the
judgment which is committed to the Son, is not only wrought
out by him as our great High Priest, but showed and
published by him as our great Prophet. The gospel, as it is
a rule of practice and conversation, which has a direct
tendency to the reforming and bettering of men's hearts and
lives, shall be showed to the Gentiles. God's judgments had
been the Jews' peculiar (Psalm 147:19), but it was often
foretold, by the Old-Testament prophets, that they should be
showed to the Gentiles, which therefore ought not to have
been such a surprise as it was to the unbelieving Jews, much
less a vexation.
[2.] In his name shall the Gentiles
trust, verse 21. He shall so show judgment to them, that
they shall heed and observe what he shows them, and be
influenced by it to depend upon him, to devote themselves to
him, and conform to that judgment. Note, The great design of
the gospel, is to bring people to trust in the name of Jesus
Christ; his name Jesus, a Savior, that precious name whereby
he is called, and which is as ointment poured forth; The
Lord our Righteousness. The evangelist here follows the
Septuagint (or perhaps the latter editions of the Septuagint
follow the evangelist); the Hebrew (Isaiah 42:4) is, The
isles shall wait for his law. The isles of the Gentiles are
spoken of (Genesis 10:5), as peopled by the sons of Japhet,
of whom it was said (Genesis 9:27), God shall persuade
Japhet to dwell in the tents of Shem; which was now to be
fulfilled, when the isles (says the prophet), the Gentiles
(says the evangelist), shall wait for his law, and trust in
his name: compare these together, and observe, that they,
and they only, can with confidence trust in Christ's name,
that wait for his law with a resolution to be ruled by it.
Observe also, that the law we wait for is the law of faith,
the law of trusting in his name. This is now his great
commandment, that we believe in Christ, 1 John 3:23.
3. The prediction concerning him,
and his mild and quiet management of his undertaking, verses
19, 20. It is chiefly for the sake of this that it is here
quoted, upon occasion of Christ's affected privacy and
concealment.
(1.) That he should carry on his
undertaking without noise or ostentation. He shall not
strive, or make an outcry. Christ and his kingdom come not
with observation, Luke 17:20, 21. When the First-begotten
was brought into the world, it was not with state and
ceremony; he made no public entry, had no harbingers to
proclaim him King. He was in the world and the world knew
him not. Those were mistaken who fed themselves with hopes
of a pompous Savior. His voice was not heard in the streets;
"Lo, here is Christ;" or, "Lo, he is there:" he spoke in a
still small voice, which was alluring to all, but terrifying
to none; he did not affect to make a noise, but came down
silently like the dew. What he spoke and did was with the
greatest possible humility and self-denial. His kingdom was
spiritual, and therefore not to be advanced by force or
violence, or by high pretensions. No, the kingdom of God is
not in word, but in power.
(2.) That he should carry on his
undertaking without severity and rigor (verse 20). A bruised
reed shall he not break. Some understand this of his
patience in bearing with the wicked; he could as easily have
broken these Pharisees as a bruised reed, and have quenched
them as soon as smoking flax; but he will not do it till the
judgment-day, when all his enemies shall be made his
footstool. Others rather understand it of his power and
grace in bearing up the weak. In general, the design of his
gospel is to establish such a method of salvation as
encourages sincerity, though there be much infirmity; it
does not insist upon a sinless obedience, but accepts an
upright, willing mind. As to particular persons, that follow
Christ in meekness, and in fear, and in much trembling,
observe, [1.] How their case is here described--they are
like a bruised reed, and smoking flax. Young beginners in
religion are weak as a bruised reed, and their weakness
offensive like smoking flax; some little life they have, but
it is like that of a bruised reed; some little heat, but
like that of smoking flax. Christ's disciples were as yet
but weak, and many are so that have a place in his family.
The grace and goodness in them are as a bruised reed, the
corruption and badness in them are as smoking flax, as the
wick of a candle when it is put out and is yet smoking. [2.]
What is the compassion of our Lord Jesus toward them? He
will not discourage them, much less reject them or cast them
off; the reed that is bruised shall not be broken and
trodden down, but shall be supported, and made as strong as
a cedar or flourishing palm-tree. The candle newly lighted,
though it only smokes and does not flame, shall not be blown
out, but blown up. The day of small things is the day of
precious things, and therefore he will not despise it, but
make it the day of great things, Zechariah 4:10. Note, Our
Lord Jesus deals very tenderly with those who have true
grace, though they be weak in it, Isaiah 40:11; Hebrews 5:2.
He remembers not only that we are dust, but that we are
flesh. [3.] The good issue and success of this, intimated in
that, till he send forth judgment unto victory. That
judgment which he showed to the Gentiles shall be
victorious, he will go on conquering and to conquer,
Revelation 6:2. Both the preaching of the gospel in the
world, and the power of the gospel in the heart, shall
prevail. Grace shall get the upper hand of corruption, and
shall at length be perfected in glory. Christ's judgment
will be brought forth to victory, for when he judges he will
overcome. He shall bring forth judgment unto truth; so it
is, Isaiah 42:3. Truth and victory are much the same, for
great is the truth, and will prevail.
The Sin against the Holy Ghost.
Matthew 12:22-37 --
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. 23 And
all the people were amazed, and said, Is not this the son of
David? 24 But when the Pharisees heard it, they said, This
fellow doth not cast out devils, but by Beelzebub the prince
of the devils. 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: 26 And
if Satan cast out Satan, he is divided against himself; how
shall then his kingdom stand? 27 And if I by Beelzebub cast
out devils, by whom do your children cast them out?
therefore they shall be your judges. 28 But if I cast out
devils by the Spirit of God, then the kingdom of God is come
unto you. 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. 30 He that is not
with me is against me; and he that gathereth not with me
scattereth abroad. 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. 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. 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. 34 O generation of vipers, how can ye,
being evil, speak good things? for out of the abundance of
the heart the mouth speaketh. 35 A good man out of the good
treasure of the heart bringeth forth good things: and an
evil man out of the evil treasure bringeth forth evil
things. 36 But I say unto you, That every idle word that men
shall speak, they shall give account thereof in the day of
judgment. 37 For by thy words thou shalt be justified, and
by thy words thou shalt be condemned.
In these verses we have,
I. Christ's glorious conquest of
Satan, in the gracious cure of one who, by the divine
permission, was under his power, and in his possession,
verse 22. Here observe,
1. The man's case was very sad; he
was possessed with a devil. More cases of this kind occurred
in Christ's time than usual, that Christ's power might be
the more magnified, and his purpose the more manifested, in
opposing and dispossessing Satan; and that it might the more
evidently appear, that he came to destroy the works of the
devil. This poor man that was possessed was blind and dumb;
a miserable case! he could neither see to help himself, nor
speak to others to help him. A soul under Satan's power, and
led captive by him, is blind in the things of God, and dumb
at the throne of grace; sees nothing, and says nothing to
the purpose. Satan blinds the eye of faith, and seals up the
lips of prayer.
2. His cure was very strange, and
the more so, because sudden; he healed him. Note, The
conquering and dispossessing of Satan is the healing of
souls. And the cause being removed, immediately the effect
ceased; the blind and dumb both spoke and saw. Note,
Christ's mercy is directly opposite to Satan's malice; his
favors, to the devil's mischief. When Satan's power is
broken in the soul, the eyes are opened to see God's glory,
and the lips opened to speak his praise.
II. The conviction which this gave
to the people to all the people: they were amazed. Christ
had wrought divers miracles of this kind before; but his
works are not the less wonderful, nor the less to be
wondered at, for their being often repeated. They inferred
from it, "Is not this the Son of David? The Messiah
promised, that was to spring from the loins of David? Is not
this he that should come?" We may take this, 1. As an
enquiring question; they asked, Is not this the Son of
David? But they did not stay for an answer: the impressions
were cogent, but they were transient. It was a good question
that they started; but, it should seem, it was soon lost,
and was not prosecuted. Such convictions as these should be
brought to a head, and then they are likely to be brought to
the heart. Or, 2. as an affirming question; Is not this the
Son of David? "Yes, certainly it is, it can be no other;
such miracles as these plainly evince that the kingdom of
the Messiah is now setting up." And they were the people,
the vulgar sort of the spectators, that drew this inference
from Christ's miracles. Atheists will say, "That was because
they were less prying than the Pharisees;" no, the matter of
fact was obvious, and required not much search: but it was
because they were less prejudiced and biased by worldly
interest. So plain and easy was the way made to this great
truth of Christ being the Messiah and Savior of the world,
that the common people could not miss it; the wayfaring men,
though fools, could not err therein. See Isaiah 35:8. It was
found of them that sought it. It is an instance of the
condescension of divine grace, that the things that were hid
from the wise and prudent were revealed unto babes. The
world by wisdom knew not God, and by the foolish things the
wise were confounded.
III. The blasphemous cavil of the
Pharisees, verse 24. The Pharisees were a sort of men that
pretended to more knowledge in, and zeal for, the divine
law, than other people; yet they were the most inveterate
enemies to Christ and his doctrine. They were proud of the
reputation they had among the people; that fed their pride,
supported their power, and filled their purses; and when
they heard the people say, Is not this the Son of David?
they were extremely irritated, more at that than at the
miracle itself; this made them jealous of our Lord Jesus,
and apprehensive, that as his interest in the people's
esteem increased, theirs must of course be eclipsed and
diminished; therefore they envied him, as Saul did his
father David, because of what the women sang of him, 1
Samuel 18:7, 8. Note, Those who bind up their happiness in
the praise and applause of men, expose themselves to a
perpetual uneasiness upon every favorable word that they
hear said of any other. The shadow of honor followed Christ,
who fled from it, and fled from the Pharisees, who were
eager in the pursuit of it. They said, "This fellow does not
cast out devils, but by Beelzebub the prince of the devils,
and therefore is not the Son of David." Observe,
1. How scornfully they speak of
Christ, this fellow; as if that precious name of his, which
is as ointment poured forth, were not worthy to be taken
into their lips. It is an instance of their pride and
superciliousness, and their diabolical envy, that the more
people magnified Christ, the more industrious they were to
vilify him. It is a bad thing to speak of good men with
disdain because they are poor.
2. How blasphemously they speak of
his miracles; they could not deny the matter of fact; it was
as plain as the sun, that devils were cast out by the word
of Christ; nor could they deny that it was an extraordinary
thing, and supernatural. Being thus forced to grant the
premises, they had no other way to avoid the conclusion,
that this is the Son of David, than by suggesting that
Christ cast out devils by Beelzebub; that there was a
compact between Christ and the devil; pursuant to that, the
devil was not cast out, but did voluntarily retire, and give
back by consent and with design: or as if, by an agreement
with the ruling devil, he had power to cast out the inferior
devils. No surmise could be more palpably false and vile
than this; that he, who is Truth itself, should be in
combination with the father of lies, to cheat the world.
This was the last refuge, or subterfuge rather, or an
obstinate infidelity, that was resolved to stand it out
against the clearest conviction. Observe, Among the devils
there is a prince, the ringleader of the apostasy from God
and rebellion against him; but this prince is Beelzebub--the
god of a fly, or a dunghill god. How art thou fallen, O
Lucifer! from an anger of light, to be a lord of flies! Yet
this is the prince of the devils too, the chief of the gang
of infernal spirits.
IV. Christ's reply to this base
insinuation, verses 25-30. Jesus knew their thoughts. Note,
Jesus Christ knows what we are thinking at any time, knows
what is in man; he understands our thoughts afar off. It
should seem that the Pharisees could not for shame speak it
out, but kept it in their minds; they could not expect to
satisfy the people with it; they therefore reserved it for
the silencing of the convictions of their own consciences.
Note, Many are kept off from their duty by that which they
are ashamed to own, but which they cannot hide from Jesus
Christ: yet it is probable that the Pharisees had whispered
what they thought among themselves, to help to harden one
another; but Christ's reply is said to be to their thoughts,
because he knew with what mind, and from what principle,
they said it; that they did not say it in their haste, but
that it was the product of a rooted malignity.
Christ's reply to this imputation is
copious and cogent, that every mouth may be stopped with
sense and reason, before it be stopped with fire and
brimstone. Here are three arguments by which he demonstrates
the unreasonableness of this suggestion.
1. It would be very strange, and
highly improbable, that Satan should be cast out by such a
compact, because then Satan's kingdom would be divided
against itself; which, considering his subtlety, is not a
thing to be imagined, verses 25, 26.
(1.) Here is a known rule laid down,
that in all societies a common ruin is the consequence of
mutual quarrels: Every kingdom divided against itself is
brought to desolation; and every family too: Quæ enim domus
tam stabilis est, quæ tam firma civitas, quæ non odiis atque
dissidiis funditus everti possit?--For what family is so
strong, what community so firm, as not to be overturned by
enmity and dissension? Cic. Læl. 7. Divisions commonly end
in desolations; if we clash, we break; if we divide one from
another, we become an easy prey to a common enemy; much more
if we bite and devour one another, shall we be consumed one
of another, Galatians 5:15. Churches and nations have known
this by sad experience.
(2.) The application of it to the
case in hand (verse 26), If Satan cast out Satan; if the
prince of the devils should be at variance with the inferior
devils, the whole kingdom and interest would soon be broken;
nay, if Satan should come into a compact with Christ, it
must be to his own ruin; for the manifest design and
tendency of Christ's preaching and miracles was to overthrow
the kingdom of Satan, as a kingdom of darkness, wickedness,
and enmity to God; and to set up, upon the ruins of it, a
kingdom of light, holiness, and love. The works of the
devil, as a rebel against God, and a tyrant over the souls
of men, were destroyed by Christ; and therefore it was the
most absurd thing imaginable, to think that Beelzebub should
at all countenance such a design, or come into it: if he
should fall in with Christ, how should then his kingdom
stand? He would himself contribute to the overthrow of it.
Note, The devil has a kingdom, a common interest, in
opposition to God and Christ, which, to the utmost of his
power, he will make to stand, and he will never come into
Christ's interests; he must be conquered and broken by
Christ, and therefore cannot submit and bend to him. What
concord or communion can there be between light and
darkness, Christ and Belial, Christ and Beelzebub? Christ
will destroy the devil's kingdom, but he needs not do it by
any such little arts and projects as that of a secret
compact with Beelzebub; no, this victory must be obtained by
nobler methods. Let the prince of the devils muster up all
his forces, let him make use of all his powers and politics,
and keep his interests in the closest confederacy, yet
Christ will be too hard for his united force, and his
kingdom shall not stand.
2. It was not at all strange, or
improbable, that devils should be cast out by the Spirit of
God; for,
(1.) How otherwise do your children
cast them out? There were those among the Jews who, by
invocation of the name of the most high God, or the God of
Abraham, Isaac, and Jacob, did sometimes cast out devils.
Josephus speaks of some in his time that did it; we read of
Jewish exorcists (Acts 19:13), and of some that in Christ's
name cast out devils, though they did not follow him (Mark
9:38), or were not faithful to him, Chapter 7:22. These the
Pharisees condemned not, but imputed what they did to the
Spirit of God, and valued themselves and their nation upon
it. It was therefore merely from spite and envy to Christ,
that they would own that others cast out devils by the
Spirit of God, but suggest that he did it by compact with
Beelzebub. Note, It is the way of malicious people,
especially the malicious persecutors of Christ and
Christianity, to condemn the same thing in those they hate,
which they approve of and applaud in those they have a
kindness for: the judgments of envy are made, not by things,
but persons; not by reason, but prejudice. But those were
very unfit to sit in Moses' seat, who knew faces, and knew
nothing else in judgment: Therefore they shall be your
judges; "This contradicting of yourselves will rise up in
judgment against you at the last great day, and will condemn
you." Note, In the last judgment, not only every sin, but
every aggravation of it, will be brought into the account,
and some of our notions that were right and good will be
brought in evidence against us, to convict us of partiality.
(2.) This casting out of devils was
a certain token and indication of the approach and
appearance of the kingdom of God (verse 28); "But if it be
indeed that I cast out devils by the Spirit of God, as
certainly I do, then you must conclude, that though you are
unwilling to receive it, yet the kingdom of the Messiah is
now about to be set up among you." Other miracles that
Christ wrought proved him sent of God, but this proved him
sent of God to destroy the devil's kingdom and his works.
Now that great promise was evidently fulfilled, that the
seed of the woman should break the serpent's head, Genesis
3:15. "Therefore that glorious dispensation of the kingdom
of God, which has been long expected, is now commenced;
slight it at your peril." Note, [1.] The destruction of the
devil's power is wrought by the Spirit of God; that Spirit
who works to the obedience of faith, overthrows the interest
of that spirit who works in the children of unbelief and
disobedience. [2.] The casting out of devils is a certain
introduction to the kingdom of God. If the devil's interest
in a soul be not only checked by custom or external
restraints, but sunk and broken by the Spirit of God, as a
Sanctifier, no doubt but the kingdom of God is come to that
soul, the kingdom of grace, a blessed earnest of the kingdom
of the glory.
3. The comparing of Christ's
miracles, particularly this of casting out devils, with his
doctrine, and the design and tendency of his holy religion,
evidenced that he was so far from being in league with
Satan, that he was at open enmity and hostility against him
(verse 29); How can one enter into a strong man's house, and
plunder his goods, and carry them away, except he first bind
the strong man? And then he may do what he pleases with his
goods. The world, that sat in darkness, and lay in
wickedness, was in Satan's possession, and under his power,
as a house in the possession and under the power of a strong
man; so is every unregenerate soul; there Satan resides,
there he rules. Now, (1.) The design of Christ's gospel was
to spoil the devil's house, which, as a strong man, he kept
in the world; to turn the people from darkness to light,
from sin to holiness, from this world to a better, from the
power of Satan unto God (Acts 26:18); to alter the property
of souls. (2.) Pursuant to this design, he bound the strong
man, when he cast out unclean spirits by his word: thus he
wrested the sword out of the devil's hand, that he might
wrest the scepter out of it. The doctrine of Christ teaches
us how to construe his miracles, and when he showed how
easily and effectually he could cast the devil out of
people's bodies, he encouraged all believers to hope that,
whatever power Satan might usurp and exercise in the souls
of men, Christ by his grace would break it: he will spoil
him, for it appears that he can bind him. When nations were
turned from the service of idols to serve the living God,
when some of the worst of sinners were sanctified and
justified, and became the best of saints, then Christ
spoiled the devil's house, and will spoil it more and more.
4. It is here intimated, that this
holy war, which Christ was carrying on with vigor against
the devil and his kingdom, was such as would not admit of a
neutrality (verse 30), He that is not with me is against me.
In the little differences that may arise between the
disciples of Christ among themselves, we are taught to
lessen the matters in variance, and to seek peace, by
accounting those who are not against us, to be with us (Luke
9:50); but in the great quarrel between Christ and the
devil, no peace is to be sought, nor any such favorable
construction to be made of any indifference in the matter;
he that is not hearty for Christ, will be reckoned with as
really against him: he that is cold in the cause, is looked
upon as an enemy. When the dispute is between God and Baal,
there is no halting between two (1 Kings 18:21), there is no
trimming between Christ and Belial; for the kingdom of
Christ, as it is eternally opposite to, so it will be
eternally victorious over, the devil's kingdom; and
therefore in this cause there is no sitting still with
Gilead beyond Jordan, or Asher on the sea-shore, (Judges
4:16, 17), we must be entirely, faithfully, and immovably,
on Christ's side; it is the right side, and will at last be
the rising side. See Exodus 32:26.
The latter clause is to the same
purport: He that gathereth not with me scattereth. Note,
(1.) Christ's errand into the world was to gather, to gather
in his harvest, to gather in those whom the Father had given
him, John 11:52; Ephesians 1:10. (2.) Christ expects and
requires from those who are with him, that they gather with
him; that they not only gather to him themselves, but do all
they can in their places to gather others to him, and so to
strengthen his interest. (3.) Those who will not appear, and
act, as furtherers of Christ's kingdom, will be looked upon,
and dealt with, as hinderers of it; if we gather not with
Christ, we scatter; it is not enough, not to do hurt, but we
must do good. Thus is the breach widened between Christ and
Satan, to show that there was no such compact between them
as the Pharisees whispered.
V. Here is a discourse of Christ's
upon this occasion, concerning tongue-sins; Wherefore I say
unto you. He seems to turn from the Pharisees to the people,
from disputing to instructing; and from the sin of the
Pharisees he warns the people concerning three sorts of
tongue-sins; for others' harms are admonitions to us.
1. Blasphemous words against the
Holy Ghost are the worst kind of tongue-sins, and
unpardonable, verses 31, 32.
(1.) Here is a gracious assurance of
the pardon of all sin upon gospel terms: this Christ says to
us, and it is a comfortable saying, that the greatness of
sin shall be no bar to our acceptance with God, if we truly
repent and believe the gospel: All manner of sin and
blasphemy shall be forgiven unto men. Though the sin has
been as scarlet and crimson (Isaiah 1:18), though ever so
heinous in its nature, ever so much aggravated by its
circumstances, and ever so often repeated, though it reach
up to the heavens, yet with the Lord there is mercy, that
reaches beyond the heavens; mercy will be extended even to
blasphemy, a sin immediately touching God's name and honor.
Paul obtained mercy, who had been a blasphemer, 1 Timothy
1:13. Well may we say, Who is a God like unto thee,
pardoning iniquity? Micah 7:18. Even words spoken against
the Son of man shall be forgiven; as theirs were who reviled
him at his death, many of whom repented and found mercy.
Christ here in has set an example to all the sons of men, to
be ready to forgive words spoken against them: I, as a deaf
man, heard not. Observe, They shall be forgiven unto men,
not to devils; this is love to the whole world of mankind,
above the world of fallen angels, that all sin is pardonable
to them.
(2.) Here is an exception of the
blasphemy against the Holy Ghost, which is here declared to
be the only unpardonable sin. See here,
[1.] What this sin; it is speaking
against the Holy Ghost. See what malignity there is in
tongue-sins, when the only unpardonable sin is so. But Jesus
knew their thoughts, verse 25. It is not all speaking
against the person or essence of the Holy Ghost, or some of
his more private operations, or merely the resisting of his
internal working in the sinner himself, that is here meant;
for who then should be saved? It is adjudged in our law,
that an act of indemnity shall always be construed in favor
of that grace and clemency which is the intention of the
act; and therefore the exceptions in the act are not to be
extended further than needs must. The gospel is an act of
indemnity; none are excepted by name, nor any by
description, but those only that blaspheme the Holy Ghost;
which therefore must be construed in the narrowest sense:
all presuming sinners are effectually cut off by the
conditions of the indemnity, faith and repentance; and
therefore the other exceptions must not be stretched far:
and this blasphemy is excepted, not for any defect of mercy
in God or merit in Christ, but because it inevitably leaves
the sinner in infidelity and impenitency. We have reason to
think that none are guilty of this sin, who believe that
Christ is the Son of God, and sincerely desire to have part
in his merit and mercy: and those who fear they have
committed this sin, give a good sign that they have not. The
learned Dr. Whitby very well observes, that Christ speaks
not of what should be (Mark 3:28; Luke 12:10); Whosoever
shall blaspheme. As for those who blasphemed Christ when he
was here upon earth, and called him a Winebibber, a
Deceiver, a Blasphemer, and the like, they had some color of
excuse, because of the meanness of his appearance, and the
prejudices of the nation against him; and the proof of his
divine mission was not perfected till after his ascension;
and therefore, upon their repentance, they shall be
pardoned: and it is hoped that they may be convinced by the
pouring out of the Spirit, as many of them were, who had
been his betrayers and murderers. But if, when the Holy
Ghost is given, in his inward gifts of revelation, speaking
with tongues, and the like, such as were the distributions
of the Spirit among the apostles, if they continue to
blaspheme the Spirit likewise, as an evil spirit, there is
no hope of them that they will ever be brought to believe in
Christ; for First, Those gifts of the Holy Ghost in the
apostles were the last proof that God designed to make use
of for the confirming of the gospel, and were still kept in
reserve, when other methods preceded. Secondly, This was the
most powerful evidence, and more apt to convince than
miracles themselves. Thirdly, Those therefore who blaspheme
this dispensation of the Spirit, cannot possibly be brought
to believe in Christ; those who shall impute them to a
collusion with Satan, as the Pharisees did the miracles,
what can convince them? This is such a strong hold of
infidelity as a man can never be beaten out of, and is
therefore unpardonable, because hereby repentance is hid
from the sinner's eyes.
[2.] What the sentence is that is
passed upon it; It shall not be forgiven, neither in this
world, nor in the world to come. As in the then present
state of the Jewish church, there was no sacrifice of
expiation for the soul that sinned presumptuously; so
neither under the dispensation of gospel grace, which is
often in scripture called the world to come, shall there be
any pardon to such as tread underfoot the blood of the
covenant, and do despite to the Spirit of grace: there is no
cure for a sin so directly against the remedy. It was a rule
in our old law, No sanctuary for sacrilege. Or, It shall be
forgiven neither now, in the sinner's own conscience, nor in
the great day, when the pardon shall be published. Or, this
is a sin that exposes the sinner both to temporal and
eternal punishment, both to present wrath and the wrath to
come.
2. Christ speaks here concerning
other wicked words, the products of corruption reigning in
the heart, and breaking out thence, verses 33-35. It was
said (verse 25) that Jesus knew their thoughts, and here he
spoke with an eye to them, showing that it was not strange
that they should speak so ill, when their hearts were so
full of enmity and malice; which yet they often endeavored
to cloak and cover, by feigning themselves just men. Our
Lord Jesus therefore points to the springs and heals them;
let the heart be sanctified and it will appear in our words.
(1.) The heart is the root, the
language is the fruit (verse 33); if the nature of the tree
be good, it will bring forth fruit accordingly. Where grace
is the reigning principle in the heart, the language will be
the language of Canaan; and, on the contrary, whatever lust
reigns in the heart it will break out; diseased lungs make
an offensive breath: men's language discovers what country
they are of, so likewise what manner of spirit they are of:
"Either make the tree good, and then the fruit will be good;
get pure hearts and then you will have pure lips and pure
lives; or else the tree will be corrupt, and the fruit
accordingly. You may make a crab-stock to become a good
tree, by grafting into it a shoot from a good tree, and then
the fruit will be good; but if the tree be still the same,
plant it where you will, and water it how you will, the
fruit will be still corrupt." Note, Unless the heart be
transformed, the life will never be thoroughly reformed.
These Pharisees were shy of speaking out their wicked
thoughts of Jesus Christ; but Christ here intimates, how
vain it was for them to seek to hide that root of bitterness
in them, that bore this gall and wormwood, when they never
sought to mortify it. Note, It should be more our care to be
good really, than to seem good outwardly.
(2.) The heart is the fountain, the
words are the streams (verse 34); Out of the abundance of
the heart the mouth speaks, as the streams are the
overflowing of the spring. A wicked heart is said to send
forth wickedness, as a fountain casts forth her waters,
Jeremiah 6:7. A troubled fountain, and a corrupt spring,
such as Solomon speaks of (Proverbs 25:26), must needs send
forth muddy and unpleasant streams. Evil words are the
natural, genuine product of an evil heart. Nothing but the
salt of grace, cast into the spring, will heal the waters,
season the speech, and purify the corrupt communications.
This they wanted, they were evil; and how can ye, being
evil, speak good things? They were a generation of vipers;
John Baptist had called them so (Chapter 3:7), and they were
still the same; for can the Ethiopian change his skin? The
people looked upon the Pharisees as a generation of saints,
but Christ calls them a generation of vipers, the seed of
the serpent, that had an enmity to Christ and his gospel.
Now what could be expected from a generation of vipers, but
that which is poisonous and malignant? Can the viper be
otherwise than venomous? Note, Bad things may be expected
from bad people, as said the proverb of the ancients,
Wickedness proceeds from the wicked, 1 Samuel 24:13. The
vile person will speak villany, Isaiah 32:6. Those who are
themselves evil, have neither skill nor will to speak good
things, as they should be spoken. Christ would have his
disciples know what sort of men they were to live among,
that they might know what to look for. They are as Ezekiel
among scorpions (Ezekiel 2:6), and must not think it strange
if they be stung and bitten.
(3.) The heart is the treasury, the
words are the things brought out of that treasury (verse
35); and from hence men's characters may be drawn, and may
be judged of.
[1.] It is the character of a good
man, that he has a good treasure in his heart, and from
thence brings forth good things, as there is occasion.
Graces, comforts, experiences, good knowledge, good
affections, good resolutions, these are a good treasure in
the heart; the word of God hidden there, the law of God
written there, divine truths dwelling and ruling thee, are a
treasure there, valuable and suitable, kept safe and kept
secret, as the stores of the good householder, but ready for
use upon all occasions. A good man, thus furnished, will
bring forth, as Joseph out of his stores; will be speaking
and doing that which is good, for God's glory, and the
edification of others. See Proverbs 10:11, 13, 14, 20, 21,
31, 32. This is bringing forth good things. Some pretend to
good expenses that have not a good treasure--such will soon
be bankrupts: some pretend to have a good treasure within,
but give no proof of it: they hope they have it in them, and
thank God, whatever their words and actions are, they have
good hearts; but faith without works is dead: and some have
a good treasure of wisdom and knowledge, but they are not
communicative, they do not bring forth out of it: they have
a talent, but know not how to trade with it. The complete
Christian in this bears the image of God, that he both is
good, and does good.
[2.] It is the character of an evil
man, that he has an evil treasure in his heart, and out of
it brings forth evil things. Lusts and corruptions dwelling
and reigning in the heart are an evil treasure, out of which
the sinner brings forth bad words and actions, to the
dishonor of God, and the hurt of others. See Genesis 6:5,
12; Matt. 15:18-20; James 1:15. But treasures of wickedness
(Proverbs 10:2) will be treasures of wrath.
3. Christ speaks here concerning
idle words, and shows what evil there is in them (verses 36,
37); much more is there in such wicked words as the
Pharisees spoke. It concerns us to think much of the day of
judgment, that that may be a check upon our tongues; and let
us consider,
(1.) How particular the account will
be of tongue-sins in that day: even for every idle word, or
discourse, that men speak, they shall give account. This
intimates, [1.] That God takes notice of every word we say,
even that which we ourselves do not notice. See Psalm 134:4.
Not a word in my tongue but you know it: though spoken
without regard or design, God takes cognizance of it. [2.]
That vain, idle, impertinent talk is displeasing to God,
which tends not to any good purpose, is not good to any use
of edifying; it is the product of a vain and trifling heart.
These idle words are the same with that foolish talking and
jesting which is forbidden, Ephesians 5:4. This is that sin
which is seldom wanting in the multitude of words,
unprofitable talk, Job 15:3. [3.] We must shortly account
for these idle words; they will be produced in evidence
against us, to prove us unprofitable servants, that have not
improved the faculties of reason and speech, which are part
of the talents we are entrusted with. If we repent not of
our idle words, and our account for them be not balanced by
the blood of Christ, we are undone.
(2.) How strict the judgment will be
upon that account (verse 37); By thy words thou shall be
justified or condemned; a common rule in men's judgments,
and here applied to God's. Note, The constant tenor of our
discourse, according as it is gracious or not gracious, will
be an evidence for us, or against us, at the great day.
Those who seemed to be religious, but bridled not their
tongue, will then be found to have put a cheat upon
themselves with a vain religion, James 1:26. Some think that
Christ here refers to that of Eliphaz (Job 15:6), Your own
mouth condemns you, and not I; or, rather, to that of
Solomon (Proverbs 18:21), Death and life are in the power of
the tongue.
The Pharisees Ask a Sign.
Matthew 12:38-45 --
38 Then certain of the scribes and of
the Pharisees answered, saying, Master, we would see a sign
from thee. 39 But he answered and said unto them,
An evil and adulterous generation
seeketh after a sign; and there shall no sign be given to
it, but the sign of the prophet Jonas: 40 For as Jonas was
three days and three nights in the whale's belly; so shall
the Son of man be three days and three nights in the heart
of the earth. 41 The men of Nineveh shall rise in judgment
with this generation, and shall condemn it: because they
repented at the preaching of Jonas; and, behold, a greater
than Jonas is here. 42 The queen of the south shall rise up
in the judgment with this generation, and shall condemn it:
for she came from the uttermost parts of the earth to hear
the wisdom of Solomon; and, behold, a greater than Solomon
is here. 43 When the unclean spirit is gone out of a man, he
walketh through dry places, seeking rest, and findeth none.
44 Then he saith, I will return into my house from whence I
came out; and when he is come, he findeth it empty, swept,
and garnished. 45 Then goeth he, and taketh with himself
seven other spirits more wicked than himself, and they enter
in and dwell there: and the last state of that man is worse
than the first. Even so shall it be also unto this wicked
generation.
It is probable that these Pharisees
with whom Christ is here in discourse were not the same that
caviled at him (verse 24), and would not credit the signs he
gave; but another set of them, who saw that there was no
reason to discredit them, but would not content themselves
with the signs he gave, nor admit the evidence of them,
unless he would give them such further proof as they should
demand. Here is,
I. Their address to him, verse 38.
They compliment him with the title of Master, pretending
respect for him, when they intended to abuse him; all are
not indeed Christ's servants, who call him Master. Their
request is, We would see a sign from thee. It was highly
reasonable that they should see a sign, that he should by
miracles prove his divine mission: see Exodus 4:8, 9. He
came to take down a model of religion that was set up by
miracles, and therefore it was requisite he should produce
the same credentials; but it was highly unreasonable to
demand a sign now, when he had given so many signs already,
that did abundantly prove him sent of God. Note, It is
natural to proud men to prescribe to God, and then to make
that an excuse for not subscribing to him; but a man's
offence will never be his defense.
II. His answer to this address, this
insolent demand,
1. He condemns the demand, as the
language of an evil and adulterous generation, verse 39. He
fastens the charge, not only on the scribes and Pharisees,
but the whole nation of the Jews; they were all like their
leaders, a seed and succession of evil-doers: they were an
evil generation indeed, that not only hardened themselves
against the conviction of Christ's miracles, but set
themselves to abuse him, and put contempt on his miracles.
They were an adulterous generation, (1.) As an adulterous
brood; so miserably degenerated from the faith and obedience
of their ancestors, that Abraham and Israel acknowledged
them not. See Isaiah 57:3. Or, (2.) As an adulterous wife;
they departed from that God, to whom by covenant they had
been espoused: they were not guilty of the whoredom of
idolatry, as they had been before the captivity, but they
were guilty of infidelity, and all iniquity, and that is
whoredom too: they did not look after gods of their own
making, but they looked for signs of their own devising; and
that was adultery.
2. He refuses to give them any other
sign than he has already given them, but that of the prophet
Jonas. Note, Though Christ is always ready to hear and
answer holy desires and prayers, yet he will not gratify
corrupt lusts and humors. Those who ask amiss, ask, and have
not. Signs were granted to those who desired them for the
confirmation of their faith, as to Abraham and Gideon; but
were denied to those who demanded them for the excuse of
their unbelief.
Justly might Christ have said, They
shall never see another miracle: but see his wonderful
goodness; (1.) They shall have the same signs still
repeated, for their further benefit, and more abundant
conviction. (2.) They shall have one sign of a different
kind from all these, and that is, the resurrection of Christ
from the dead by his own power, called here the sign of the
prophet Jonas this was yet reserved for their conviction,
and was intended to be the great proof of Christ's being the
Messiah; for by that he was declared to be the Son of God
with power, Romans 1:4. That was such a sign as surpassed
all the rest, completed and crowned them. "If they will not
believe the former signs, they will believe this (Exodus 4:9), and if this will not convince them, nothing will." And
yet the unbelief of the Jews found out an evasion to shift
off that too, by saying, His disciples came and stole him
away; for none are so incurably blind as those who are
resolved they will not see.
Now this sign of the prophet Jonas
he further explains here; (verse 40) As Jonas was three days
and three nights in the whale's belly, and then came out
again safe and well, thus Christ shall be so long in the
grave, and then shall rise again. [1.] The grave was to
Christ as the belly of the fish was to Jonah; thither he was
thrown, as a Ransom for lives ready to be lost in a storm;
there he lay, as in the belly of hell (Jonah 2:2), and
seemed to be cast out of God's sight. [2.] He continued in
the grave just as long as Jonah continued in the fish's
belly, three days and three nights; not three whole days and
nights: it is probable, Jonah did not lie so long in the
whale's belly, but part of three natural days (nychthemerai,
the Greeks called them); he was buried in the afternoon of
the sixth day of the week, and rose again in the morning of
the first day; it is a manner of speech very usual; see 1
Kings 20:29; Esther 4:16; 5:1; Luke 2:21. So long Jonah was
a prisoner for his own sins, so long Christ was a Prisoner
for ours. [3.] As Jonah in the whale's belly comforted
himself with an assurance that yet he should look again
toward God's holy temple (Jonah 2:4), so Christ when he lay
in the grave, is expressly said to rest in hope, as one
assured he should not see corruption, Acts 2:26, 27. [4.] As
Jonah on the third day was discharged from his prison, and
came to the land of the living again, from the congregation
of the dead (for dead things are said to be formed from
under the waters, Job 26:5), so Christ on the third day
should return to life, and rise out of his grave to send
abroad the gospel to the Gentiles.
3. Christ takes this occasion to
represent the sad character and condition of that generation
in which he lived, a generation that would not be reformed,
and therefore could not but be ruined; and he gives them
their character, as it would stand in the day of judgment,
under the full discoveries and final sentences of that day.
Persons and things now appear under false colors; characters
and conditions are here changeable: if therefore we would
make a right estimate, we must take our measures from the
last judgment; things are really, what they are eternally.
Now Christ represents the people of
the Jews,
(1.) As a generation that would be
condemned by the men of Nineveh, whose repenting at the
preaching of Jonas would rise up in judgment against them,
verse 41. Christ's resurrection will be the sign of the
prophet Jonas to them: but it will not have so happy an
effect upon them, as that of Jonas had upon the Ninevites,
for they were by it brought to such a repentance as
prevented their ruin; but the Jews will be hardened in an
unbelief that shall hasten their ruin; and in the day of
judgment, the repentance of the Ninevites will be mentioned
as an aggravation of the sin, and consequently the
condemnation of those to whom Christ preached then, and of
those to whom Christ is preached now; for this reason,
because Christ is greater than Jonah. [1.] Jonah was but a
man, subject to like passions, to like sinful passions, as
we are; but Christ is the Son of God. [2.] Jonah was a
stranger in Nineveh, he came among the strangers that were
prejudiced against his country; but Christ came to his own,
when he preached to the Jews, and much more when he is
preached among professing Christians, that are called by his
name. [3.] Jonah preached but one short sermon, and that
with no great solemnity, but as he passed along the streets;
Christ renews his calls, sat and taught, taught in the
synagogues. [4.] Jonah preached nothing but wrath and ruin
within forty days, gave no instructions, directions, or
encouragements, to repent: but Christ, besides the warning
given us of our danger, has shown wherein we must repent,
and assured us of acceptance upon our repentance, because
the kingdom of heaven is at hand. [5.] Jonah wrought no
miracle to confirm his doctrine, showed no good will to the
Ninevites; but Christ wrought abundance of miracles, and all
miracles of mercy: yet the Ninevites repented at the
preaching of Jonas, but the Jews were not wrought upon by
Christ's preaching. Note, The goodness of some, who have
less helps and advantages for their souls, will aggravate
the badness of those who have much greater. Those who by the
twilight discover the things that belong to their peace,
will shame those who grope at noon-day.
(2.) As a generation that would be
condemned by the queen of the south, the queen of Sheba,
verse 42. The Ninevites would shame them for not repenting,
the queen of Sheba for not believing in Christ. She came
from a far country to hear the wisdom of Solomon; yet people
will not be persuaded to come and hear the wisdom of Christ,
though he is in every thing greater than Solomon. [1.] The
queen of Sheba had no invitation to come to Solomon, nor any
promise of being welcome; but we are invited to Christ, to
sit at his feet and hear his word. [2.] Solomon was but a
wise man, but Christ is wisdom itself, in whom are hid all
the treasures of wisdom. [3.] The queen of Sheba had many
difficulties to break through; she was a woman, unfit for
travel, the journey long and perilous; she was a queen, and
what would become of her own country in her absence? We have
no such cares to hinder us. [4.] She could not be sure that
it would be worth her while to go so far on this errand;
fame uses to flatter men, and perhaps she might have in her
own country or court wise men sufficient to instruct her;
yet, having heard of Solomon's fame, she would see him; but
we come not to Christ upon such uncertainties. [5.] She came
from the uttermost parts of the earth, but we have Christ
among us, and his word nigh us: Behold he stands at the
door, and knocks. [6.] It should seem the wisdom the queen
of Sheba came for was only philosophy and politics; but the
wisdom that is to be had with Christ is wisdom to salvation.
[7.] She could only hear Solomon's wisdom; he could not give
her wisdom: but Christ will give wisdom to those who come to
him; nay, he will himself be made of God to them Wisdom; so
that, upon all these accounts, if we do not hear the wisdom
of Christ, the forwardness of the queen of Sheba to come and
hear the wisdom of Solomon will rise up in judgment against
us and condemn us; for Jesus Christ is greater than Solomon.
(3.) As a generation that were
resolved to continue in the possession, and under the power,
of Satan, notwithstanding all the methods that were used to
dispossess him and rescue them. They are compared to one out
of whom the devil is gone, but returns with double force,
verses 43-45. The devil is here called the unclean spirit,
for he has lost all his purity, and delights in and promotes
all manner of impurity among men. Now,
[1.] The parable represents his
possessing men's bodies: Christ having lately cast out a
devil, and they having said he had a devil, gave occasion to
show how much they were under the power of Satan. This is a
further proof that Christ did not cast out devils by compact
with the devil, for then he would soon have returned again;
but Christ's ejecting of him was final, and such as barred a
re-entry: we find him charging the evil spirit to go out,
and enter no more, Mark 9:25. Probably the devil was wont
sometimes thus to sport with those he had possession of; he
would go out, and then return again with more fury; hence
the lucid intervals of those in that condition were commonly
followed with the more violent fits. When the devil is gone
out, he is uneasy, for he sleeps not except he have done
mischief (Proverbs 4:16); he walks in dry places, like one
that is very melancholy; he seeks rest but finds none, till
he returns again. When Christ cast the legion out of the
man, they begged leave to enter into the swine, where they
went not long in dry places, but into the lake presently.
[2.] The application of the parable
makes it to represent the case of the body of the Jewish
church and nation: So shall it be with this wicked
generation, that now resist, and will finally reject, the
gospel of Christ. The devil, who by the labors of Christ and
his disciples had been cast out of many of the Jews, sought
for rest among the heathen, from whose persons and temples
the Christians would every where expel him: so Dr. Whitby:
or finding no where else in the heathen world such pleasant,
desirable habitations, to his satisfaction, as here in the
heart of the Jews: so Dr. Hammond: he shall therefore enter
again into them, for Christ had not found admission among
them, and they, by their prodigious wickedness and obstinate
unbelief, were still more ready than ever to receive him;
and then he shall take a durable possession here, and the
state of this people is likely to be more desperately
damnable (so Dr. Hammond) than it was before Christ came
among them, or would have been if Satan had never been cast
out.
The body of that nation is here
represented, First, As an apostate people. After the
captivity in Babylon, they began to reform, left their
idols, and appeared with some face of religion; but they
soon corrupted themselves again: though they never relapsed
into idolatry, they fell into all manner of impiety and
profaneness, grew worse and worse, and added to all the rest
of their wickedness a willful contempt of, and opposition
to, Christ and his gospel. Secondly, As a people marked for
ruin. A new commission was passing the seals against that
hypocritical nation, the people of God's wrath (like that,
Isaiah 10:6), and their destruction by the Romans was likely
to be greater than any other, as their sins had been more
flagrant: then it was that wrath came upon them to the
uttermost, 1 Thessalonians 2:15, 16. Let this be a warning
to all nations and churches, to take heed of leaving their
first love, of letting fall a good work of reformation begun
among them, and returning to that wickedness which they
seemed to have forsaken; for the last state of such will be
worse than the first.
Who Are Christ's Relations.
Matthew 12:46-50 --
46 While he yet talked to the people,
behold, his mother and his brethren stood without, desiring
to speak with him. 47 Then one said unto him, Behold, thy
mother and thy brethren stand without, desiring to speak
with thee. 48 But he answered and said unto him that told
him, Who is my mother? and who
are my brethren? 49 And he
stretched forth his hand toward his disciples, and said,
Behold my mother and my brethren! 50
For whosoever shall do the will of my Father which is in
heaven, the same is my brother, and sister, and mother.
Many excellent, useful sayings came
from the mouth of our Lord Jesus upon particular occasions;
even his digressions were instructive, as well as his set
discourses: as here,
Observe, I. How Christ was
interrupted in his preaching by his mother and his brethren,
that stood without, desiring to speak with him (verses 40,
47); which desire of theirs was conveyed to him through the
crowd. It is needless to enquire which of his brethren they
were that came along with his mother (perhaps they were
those who did not believe in him, John 7:5); or what their
business was; perhaps it was only designed to oblige him to
break off, for fear he should fatigue himself, or to caution
him to take heed of giving offence by his discourse to the
Pharisees, and or involving himself in a difficulty; as if
they could teach him wisdom.
1. He was as yet talking to the
people. Note, Christ's preaching was talking; it was plain,
easy, and familiar, and suited to their capacity and case.
What Christ had delivered had been caviled at, and yet he
went on. Note, The opposition we meet within our work, must
not drive us from it. He left off talking with the
Pharisees, for he saw he could do no good with them; but
continued to talk to the common people, who, not having such
a conceit of their knowledge as the Pharisees had, were
willing to learn.
2. His mother and brethren stood
without, desiring to speak with him, when they should have
been standing within, desiring to hear him. They had the
advantage of his daily converse in private, and therefore
were less mindful to attend upon his public preaching. Note,
Frequently those who are nearest to the means of knowledge
and grace, are most negligent. Familiarity and easiness of
access breed some degree of contempt. We are apt to neglect
that this day, which we think we may have any day, for
getting that it is only the present time we can be sure of;
tomorrow is none of ours. There is too much truth in that
common proverb, "The nearer the church, the further from
God;" it is pity it should be so.
3. They not only would not hear him
themselves, but they interrupted others that heard him
gladly. The devil was a sworn enemy to our Savior's
preaching. He had sought to baffle his discourse by the
unreasonable cavils of the scribes and Pharisees, and when
he could not gain his point that way, he endeavored to break
it off by the unseasonable visits of relations. Note, We
often meet with hindrances and obstructions in our work, by
our friends that are about us, and are taken off by civil
respects from our spiritual concerns. Those who really wish
well to us and to our work, may sometimes, by their
indiscretion, prove our back-friends, and impediments to us
in our duty; as Peter was offensive to Christ, with his,
"Master, spare thyself," when he thought himself very
officious. The mother of our Lord desired to speak with him;
it seemed she had not then learned to command her Son, as
the iniquity and idolatry of the church of Rome has since
pretended to teach her: nor was she so free from fault and
folly as they would make her. It was Christ's prerogative,
and not his mother's, to do every thing wisely, and well,
and in its season. Christ once said to his mother, How is it
that ye sought me? Wist ye not, that I must be about my
Father's business? And it was then said, she laid up that
saying in her heart (Luke 2:49); but if she had remembered
it now, she would not have given him this interruption when
he was about his Father's business. Note, There is many a
good truth that we thought was well laid up when we heard
it, which yet is out of the way when we have occasion to use
it.
II. How he resented this
interruption, verses 48-50.
1. He would not hearken to it; he
was so intent upon his work, that no natural or civil
respects should take him off from it. Who is my mother and
who are my brethren? Not that natural affection is to be put
off, or that, under pretence of religion, we may be
disrespectful to parents, or unkind to other relations; but
every thing is beautiful in its season, and the less duty
must stand by, while the greater is done. When our regard to
our relations comes in competition with the service of God,
and the improving of an opportunity to do good, in such a
case, we must say to our Father, I have not seen him, as
Levi did, Deuteronomy 33:9. The nearest relations must be
comparatively hated, that is, we must love them less than
Christ (Luke 14:26), and our duty to God must have the
preference. This Christ has here given us an example of; the
zeal of God's house did so far eat him up, that it made him
not only forget himself, but forget his dearest relations.
And we must not take it ill of our friends, nor put it upon
the score of their wickedness, if they prefer the pleasing
of God before the pleasing of us; but we must readily
forgive those neglects which may be easily imputed to a
pious zeal for God's glory and others' good. Nay, we must
deny ourselves and our own satisfaction, rather than do that
which may any way divert our friends from, or distract them
in, their duty to God.
2. He took that occasion to prefer
his disciples, who were his spiritual kindred, before his
natural relations as such: which was a good reason why he
would not leave preaching to speak with his brethren. He
would rather be profiting his disciples, than pleasing his
relations. Observe,
(1.) The description of Christ's
disciples. They are such as do the will of his Father; not
only hear it, and know it, and talk of it, but do it; for
doing the will of God is the best preparative for
discipleship (John 7:17), and the best proof of it (Chapter
7:21); that denominates us his disciples indeed. Christ
does not say, "Whosoever shall do my will," for he came not
to seek or do his own will distinct from his Father's: his
will and his Father's are the same; but he refers us to his
Father's will, because now in his present state and work he
referred himself to it, John 6:38.
(2.) The dignity of Christ's
disciples: The same is my brother, and sister, and mother.
His disciples, that had left all to follow him, and embraced
his doctrine, were dearer to him than any that were akin to
him according to the flesh. They had preferred Christ before
their relations; they left their father (Chapter 4:22;
10:37); and now to make them amends, and to show that there
was no love lost, he preferred them before his relations.
Did not they hereby receive, in point of honor, a hundred
fold? Chapter 14:29. It was very endearing and very
encouraging for Christ to say, Behold my mother and my
brethren; yet it was not their privilege alone, this honor
have all the saints. Note, All obedient believers are near
akin to Jesus Christ. They wear his name, bear his image,
have his nature, are of his family. He loves them, converses
freely with them as his relations. He bids them welcome to
his table, takes care of them, provides for them, sees that
they want nothing that is fit for them: when he died he left
them rich legacies, now he is in heaven he keeps up a
correspondence with them, and will have them all with him at
last, and will in nothing fail to do the kinsman's part
(Ruth 3:13), nor will ever be ashamed of his poor relations,
but will confess them before men, before the angels, and
before his Father.
Friday Study Ministries
www.FridayStudy.org
Ron@FridayStudy.org
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