31 Wherefore G1223 G5124 I say G3004 unto you, G5213 All manner of G3956 sin G266 and G2532 blasphemy G988 shall be forgiven G863 unto men: G444 but G1161 the blasphemy G988 against the Holy Ghost G4151 shall G863 not G3756 be forgiven G863 unto men. G444
32 And G2532 whosoever G3739 G302 speaketh G2036 a word G3056 against G2596 the Son G5207 of man, G444 it shall be forgiven G863 him: G846 but G3739 whosoever G1161 G302 speaketh G2036 against G2596 the Holy G40 Ghost, G4151 it shall G863 not G3756 be forgiven G863 him, G846 neither G3777 in G1722 this G5129 world, G165 neither G3777 in G1722 the world to come. G3195
33 Either G2228 make G4160 the tree G1186 good, G2570 and G2532 his G846 fruit G2590 good; G2570 or else G2228 make G4160 the tree G1186 corrupt, G4550 and G2532 his G846 fruit G2590 corrupt: G4550 for G1063 the tree G1186 is known G1097 by G1537 his fruit. G2590
34 O generation G1081 of vipers, G2191 how G4459 can ye, G1410 being G5607 evil, G4190 speak G2980 good things? G18 for G1063 out of G1537 the abundance G4051 of the heart G2588 the mouth G4750 speaketh. G2980
35 A good G18 man G444 out of G1537 the good G18 treasure G2344 of the heart G2588 bringeth forth G1544 good things: G18 and G2532 an evil G4190 man G444 out of G1537 the evil G4190 treasure G2344 bringeth forth G1544 evil things. G4190
36 But G1161 I say G3004 unto you, G5213 That G3754 every G3956 idle G692 word G4487 that G3739 G1437 men G444 shall speak, G2980 they shall give G591 account G3056 thereof G4012 G846 in G1722 the day G2250 of judgment. G2920
37 For G1063 by G1537 thy G4675 words G3056 thou shalt be justified, G1344 and G2532 by G1537 thy G4675 words G3056 thou shalt be condemned. G2613
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Matthew 12
Commentary on Matthew 12 Matthew Henry Commentary
Chapter 12
In this chapter, we have,
Mat 12:1-13
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 (ch. 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, Rev. 22:16, 19; Prov. 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.
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.
Christ having thus silenced the Pharisees, and got clear of them (v. 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,
Here is,
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, Gen. 4:7.
Mat 12:14-21
As in the midst of Christ's greatest humiliations, there were proofs of his dignity, so in the midst of his greatest honours, 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,
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 honour, 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 honour 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 (v. 16), charged them that they should not make him known; which may be looked upon,
Mat 12:22-37
In these verses we have,
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.
The latter clause is to the same purport: He that gathereth not with me scattereth. Note,
Mat 12:38-45
It is probable that these Pharisees with whom Christ is here in discourse were not the same that cavilled at him (v. 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,
Justly might Christ have said, They shall never see another miracle: but see his wonderful goodness;
Now this sign of the prophet Jonas he further explains here; (v. 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.
Now Christ represents the people of the Jews,
The body of that nation is here represented,
Mat 12:46-50
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,