Verse For Today

[airIam2worship]

Mt 12:2 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.

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Observe here, 1. The persons finding fault with this action of the disciples, the Pharisees; many of whom accompanied our Saviour, not out of any good intentions, but only with a design to cavil at, and quarrel with, everything that either Christ or is disciples said or did.
 
Observe, 2. The action which they found fault with:   The disciples plucking off the ears of corn on the sabbath-day.
 
Where note, It is not theft which the disciples are accused of by the Pharisees! for to take, in our necessity, so much of our neighbour's goods, as we may reasonably suppose that if he were present, and knew our circumstances, he would give us, is no theft:  but it was a servile labour on the sabbath, in gathering the corn, that the Pharisees scrupled; plucking the ears was looked upon as a sort of reaping.
 
Learn thence, How zealous hypocrites are for the lesser things of the law, whilst they neglect the weightier; and how superstitiously addicted to the outward ceremonies, placing all holiness in the observation of them.

[airIam2worship]

Mt 12:3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

Mt 12:4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?

Mt 12:5 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?

Mt 12:6 But I say unto you, That in this place is one greater than the temple.

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1.  From David's example:  necessity freed him from fault in eating the consecrated bread, which none but the priest might lawfully eat; for in cases of necessity, a ceremonial precept must give place to a moral duty:  works of mercy and necessity, for preserving our lives, and the better fitting us for sabbath-services, are certainly lawful on the sabbath-day.
 
2. From the example of the priests in the temple who upon the sabbath do break the outward rest of the day, by killing their sacrifices, and many other acts of bodily labour, which would be accounted sabbath-profanation, did not the service of the temple require and justify it.
 
Now, saith our Saviour, if the temple-service can justify labour on the sabbath, I am greater than the temple, and my authority and service can justify what my disciples have done.
 
From the whole we learn, That acts of mercy, which tend to fit us for works of piety, not only may, but ought to be, done on the sabbath-day.

[airIam2worship]

Mt 12:7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

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Learn hence, That the law of mercy is much more excellent than the law of ceremonies; and where both cannot be observed, the less must give place to the greater.  God never intended that the ceremonies of his service in the first table, should hinder works of mercy prescribed in the second table.  All God's commands are for man's good.  Where both cannot be obeyed, he will have the moral duty performed, and the ceremonial service omitted:   he will have mercy and not sacrifice: that is, he will have mercy rather than sacrifice, where both cannot be had.

[airIam2worship]

Mt 12:8 For the Son of man is Lord even of the sabbath day.

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As if Christ had said, "I, who am Lord of the sabbath, declare to you, that I have a power to dispense with the observation of it:  and it is my will that the sabbath, which was appointed for man, should yield to man's safety and welfare."  Christ the Son of man was really the son of God; and as such had power over the sabbath to dispense with it, yea, to abrogate and change it, at his pleasure.

[airIam2worship]

Mt 12:9 And when he was departed thence, he went into their synagogue:

Mt 12:10 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.

Mt 12:11 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?

Mt 12:12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.

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Here we have another dispute betwixt our Saviour and the Pharisees concerning the sabbath; whether it be a breach of that day, mercifully to heal a person having a withered hand?  Christ confutes them from their own practice, telling the Pharisees, that they themselves judged it lawful to help out a sheep, or an ox, if fallen into a pit on that day:  how much more ought the life of a man to be preferred!
 
Here we may remark, how inveterate a malice the Pharisees had against our Saviour:  when they could find no crime to charge him with, they blame him for working a merciful and miraculous cure upon the sabbath-day.  When envy and malice (which are evermore quick-sighted) can find no occasion of quarrel, they will invent one, against the innocent.

[airIam2worship]

Mt 12:13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

Mt 12:14 ¶ Then the Pharisees went out, and held a council against him, how they might destroy him.

Mt 12:15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;

Mt 12:16 And charged them that they should not make him known:

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Observe, 1. The merciful and miraculous cure wrought by our Saviour's power upon the impotent man:   he said unto him, Stretch out thine hand, and his hand was restored.
 
Observe, 2. What a contrary effect this cure had upon the Pharisees; instead of convincing them, they conspire against him:  Christ's enemies, when arguments fail, fall to violence.
 
Observe, 3. The prudent means which our Saviour uses for his own preservation, he withdrew himself.  Christ's example teaches his ministers their duty; to avoid the hands of persecutors, and prudently to preserve their lives unless when their sufferings are like to do more good than their lives.
 
Observe, 4. The great humility of Christ in concealing his own praises; he had no ambition that the fame of his miracles should be spread abroad, for he sought not his own glory; neither would he by the noise of his miracles enrage the Pharisees against him to take away his life; knowing that his time was not yet come, and he had much work to do before his death.

[airIam2worship]

Mt 12:17 That it might be fulfilled which was spoken by Esaias the prophet, saying,

Mt 12:18 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 shew judgment to the Gentiles.

Mt 12:19 He shall not strive, nor cry; neither shall any man hear his voice in the streets.

Mt 12:20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.

Mt 12:21 And in his name shall the Gentiles trust.

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That is, our blessed Saviour did those good acts before spoken of, that it might appear that he was the true Messias prophesied of by Isaias the prophet, Isa 42:1-2.  Behold my servant whom I have set apart for accomplishing the work of salvation for a lost world; he by the fulness of my Spirit shall teach the nations the way of truth and righteousness; he shall not subdue men by force and violence, but, as the Prince of Peace, shall deal gently with the weak, and cherish the least measures of grace, and degrees of goodness.
 
Observe here, 1. A description of Christ as a Mediator; he is God the Father's Servant, employed in the most noble service, namely, of instructing and saving a lost world.
 
Observe, 2. With what meekness and gentleness Christ sets up his spiritual kingdom in the world; he doth not with noise and clamour, with force and violence, subdue and conquer; but with meekness and gentleness gains person's consent to his government and authority.
 
Observe, 3. The gentle carriage of Christ in treating those of infirmer grace; he doth and will graciously preserve and tenderly cherish the smallest beginnings, the weakest measures, and the lowest degrees, of sincere grace, which he observes in any of is children and people.  By the bruised reed and smoking flax, understand such as are broken with the sense of sin, such as are weak in faith, such as are so much overpowered by corruption, that they do rather smoke than burn or shine; such as are thus low and mean in spirituals, Christ will not break with his power, not quench with his rebukes, till he has perfected their conversion, and their weak grace is become victorious.

[airIam2worship]

Mt 12:22 ¶ 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.

Mt 12:23 And all the people were amazed, and said, Is not this the son of David?

Mt 12:24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.


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As a farther instance of Christ's miraculous power, he healeth one whom the devil had cast into a disease which deprived him both of speech and sight:  at this miracle the multitude wonder, saying,  Is not this the son of David? that is, the promised Messias.  The Pharisees hearing this, with great bitterness and contempt said, This fellow casteth out devils by Beelzebub the prince of devils.
 
Observe from hence, How obstinacy and malice will make man misconstrue the actions of the most holy and innocent; Christ casteth out devils, say the Pharisees, by the help of the devil.  There never was any person so good, nor any action so gracious, but they have been subject both to censure and misconstructions.  The best way is to square our actions by the right rule of justice and charity, and then let the world pass their censures at their pleasure.  When the holy and innocent Jesus was thus assaulted, what wonder is it if we his sinful servants be branded on all sides by reviling tongues!  Why should we expect better treatment than the Son of God.

[airIam2worship]

Mt 12:25 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:

Mt 12:26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?

Mt 12:27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.

Mt 12:28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

Mt 12:29 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.

Mt 12:30 He that is not with me is against me; and he that gathereth not with me scattereth abroad.

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Our blessed Saviour, to clear his innocence, and to convince the Pharisees of the unreasonableness of this their calumny and false accusations, offers several arguments to their consideration.
 
1. That it was very unlikely that Satan should lend him this power to use it against himself.  As Satan has a kingdom, so he has wit enough to preserve his kingdom, and will do nothing to weaken his own interest.  Now if I have received my power from Satan for destroying him and his kingdom, then is Satan divided against himself.
 
2. Our Saviour tells them, they might with as much reason attribute all miracles to the devil, as those that were wrought by him.  There were certain Jews among themselves, who cast out devils in the name of the God of Abaraham, Isaac, and Jacob; Christ asks the Pharisees, by what power these their children cast them out?
 
They acknowledged that those did it by the power of God; and there was no cause but their malice, why they should not acknowledge that what he did was by the  Spirit of God, then the kingdom of God is come unto you: that is, the Messias is come, because he wrought these miracles to prove that he was the Messias.
 
3. Another argument to prove that the miracles which Christ wrought were by the power of God, and not by the help of Satan, is this:  The devil is very strong and powerful, and there is no power but God's only that is stronger than his:  Now, says Christ, If I were not assisted by a divine power, I could never cast out this strong man, who reigns in the world as in his house:  it must be a stronger than the strong man that shall bind Satan:  and who is he but the God of strength?

[airIam2worship]

Mt 12:31 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.

Mt 12:32 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.


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Observe, 1. How our Saviour makes a difference betwixt speaking against the Son of man, and speaking against the Holy Ghost.  By  speaking against the Son of man, is meant all those reproaches that were cast upon our Saviour's person as Man, without reflecting upon his divine power as God, which he testified by his miracles.  Such were their reproaching him with the meanness of his birth, their censuring him for a Wine-bibber and a Glutton, and the like.  But by speaking against the Holy Ghost, is meant, their blaspheming and reproaching that divine power whereby he wrought his miracles; which was an immediate reflection upon the Holy Spirit, and a blaspheming of him.
 
Observe, 2. The nature of this sin of speaking against the Holy Ghost: it consisteth in this, that the Pharisees seeing our Saviour work miracles, and cast out devils by the Spirit of God, contrary to the conviction of their own minds, they maliciously ascribed his miracles to the power of the devil, charging him to be a sorcerer and a magician, and to have a familiar spirit, by whose help he did those mighty works; when in truth he did them by the Spirit of God.
 
Observe, 3. That this sin above all others is called unpardonable, of such blasphemers of the Holy Spirit, is not only dangerous, but desperate; because they resist their last remedy, and ooppose the best means for their conviction.  What can God do more to convince a man that Jesus Christ is the true Messiah, than to work miracles for that purpose?  Now they will say it is not God that works them, but the devil; as if Satan would conspire against himself, and seek the ruin of his own kingdom; there is no way left to convince such persons, but they must and will continue in their opposition to truth, to their inevitable condemnation.

[airIam2worship]

Mt 12:33 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.


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These words may either refer to the Pharisees, or to Christ himself.
 
If to the Pharisees, the sense is, You hypocritical Pharisees show yourselves what you are by our words and actions, even as the fruit showeth what the tree is.
 
If they refer to Christ, then they are an appeal to the Pharisees themselves, to judge of our Saviour and his doctrine by the miracles which he wrought.
 
If he wrought by the devil, his works would be as bad as the devil's; but if his works were good, they must own them to be wrought by the power of God.
 
The expression implies, that a man may be known by his actions, as a tree may be known by his fruit; yet not by a single action, but by a series of actions; not by a particular act, but by our general course.

[airIam2worship]

Mt 12:34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

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Note here, 1. The fervency and zeal of our Saviour's spirit in the compellation given to the Pharisees:  he calls them a  generation of vipers:  intimating that they were a venomous and dangerous sort of men.
 
Learn hence, That it is not always railing and indiscreet zeal to call wicked men by such names as their sin deserves.
 
Observe farther, From our Saviour's saying, that out of the abundance of the heart the mouth speaketh; that the heart is the fountain both of words and actions:  according as the heart is, so is the current of men's words and actions, either good or evil.

[airIam2worship]

Mt 12:35 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.

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Observe here, A double treasure discovered in the heart of man.
 
1. An evil treasure of sin and corruption, both natural and acquired, from whence proceed evil things.  Now this is called a  treasure, not for the preciousness of it, but for the abundance of it; a little doth not make a treasure:  and also for the continuance of the life, yet doth the heart continue full; nature may be drawn low in this life, by sanctifying grace, but it never can be drawn dry.
 
2. Here is a good treasure of grace discovered in a sanctified and renewed man; which is the source and spring from whence all gracious actions do proceed and flow.  For as the heart of man by nature is the fountain from whence all sin springs, so the heart renewed by grace is the source and spring from whence all gracious actions do proceed and flow.

[airIam2worship]

Mt 12:36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

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 I say unto you; I, that have always been in my Father's bosom, and fully know his mind; I, that am constituted Judge of quick and dead, and understand the rule of judgment; I, even I, do assure you that every word that has no tendency to promote the glory of God, or some way the good of others, will fall under censure at the great day, without an intervening repentance.
 
Note here, That there are two sorts of words for which we must be judged; sinful words, and idle words.
 
Sinful words are blasphemous words, censorious words, lying and slandering words.
 
Idle words are such as savour nothing of wisdom and piety; that have no tendency to make men either wiser or better:  how light soever men make of their words now, yet in God's balance another day they will be found to weigh very heavy.
 
What a bridle should this text be to extravagant tongues!  Let your speech be always seasoned with salt Col 4:6 that is, with wisdom, for our words may mischief others a long time after they are spoken.
 
How many years may a frothy or a filthy word, a profane scoff, an atheistical jest, stick in the minds of them that hear it, after the tongue that spake it is dead!
 
A word spoken is physically transient, but morally permanent.

[airIam2worship]

Mt 12:37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

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Observe here, The argument which our Saviour uses to move us to watchfulness over our words:  by our words we shall be justified; not meritoriously, but declaratively:  good words declare goodness in ourselves, and we shall be declared good to others by our words, if our words and actions do correspond and agree with one another.
 
  Death and life are in the power of the tongue; that is, according to the right or wrong using of the tongue, we may judge and gather whether men are dead or alive as to God; and bound for heaven or hell.
 
Doubtless justification or condemnation will pass upon men at the day of judgment, according to the state of the person, and frame of the heart; now our words will justify or condemn us in that day, as evidences of the state and frame of the soul.  We used to say, such witnesses hanged a man; that is, the evidence they gave cast and condemned him.
 
O think of this seriously:  if words evidence the state of thy soul, what a hellish state must thy soul be in, who hast inured thyself to the language of hell, to oaths and curses; sins whereby the devil cheats men more than by any sins whatsoever!  They are damned for them, yet get nothing by them, neither profit nor pleasure.