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| − | '''12:1-8 What does Jesus mean here when He says that He is Lord even of the Sabbath day?'''<br>
| + | ====12:1-8 What does Jesus mean here when He says that He is Lord even of the Sabbath day?'==== |
| − | Jesus is teaching here that the Old Testament Sabbath was merely a type or shadow of which He is the New Testament fulfilment (cp Col 2:16-17). The Old Testament Sabbath was instituted by God for the Israelites as a memorial of their deliverance from slavery in Egypt by Moses. It was a day of rest, a cessation from labour (cp Deut 5:12-15). The example for the Sabbath rest was set by God when He ceased from His labour on the seventh day of His work of creation (cp Gen 2:1-3; Ex 20:8-11). In the New Testament, Sabbath is used only of an eternal rest with God (cp He 4:9). Rest here is sabbatismos, the Greek word for Sabbath. It means the repose of Christianity (as a type of heaven): rest. This is the rest that God promised to the Israelites in the land of Canaan – the promised land – but He would not let that generation enter in because of their unbelief and disobedience (cp He 3:7-4:10). | + | Jesus is teaching here that the Old Testament Sabbath was merely a type or shadow of which He is the New Testament fulfilment (cp Col 2:16-17). The Old Testament Sabbath was instituted by God for the Israelites as a memorial of their deliverance from slavery in Egypt by Moses. It was a day of rest, a cessation from labour (cp Deut 5:12-15). |
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| − | We learn here that although God’s rest in the Old Testament remains in the sphere of promise, it is fulfilled for New Testament Christians by faith in Christ (cp He 12:22-26). Christ gives rest to all who come to Him (cp Mt 11:28-30). The rest that Christ gives may be viewed as both a present possession and a future blessing – the eternal rest that is in God, which is promised in He 4:9 for all who believe in Christ, after the toils and trials of life on earth are finished, in contrast to the Old Testament day of rest – the Sabbath – every seventh day for the Israelites. That is why Jesus said in Mt 12:8 that He was Lord even of the Sabbath day. (See also comments on Mt 5:17-19, Col 2:16-23, He 4:1-3 and 4:7-10).
| + | The example for the Sabbath rest was set by God when He ceased from His labour on the seventh day of His work of creation (cp Gen 2:1-3; Ex 20:8-11). In the New Testament, Sabbath is used only of an eternal rest with God (cp He 4:9). Rest here is sabbatismos, the Greek word for Sabbath. |
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| − | '''<div id="12:15-21 Where in Scripture is this prophecy and has it yet been completely fulfilled?"> 12:15-21 Where in Scripture is this prophecy and has it yet been completely fulfilled?<div>'''
| + | It means the repose of Christianity (as a type of heaven): rest. This is the rest that God promised to the Israelites in the land of Canaan – the promised land – but He would not let that generation enter in because of their unbelief and disobedience (cp He 3:7-4:10). |
| − | (cp Isa 42:1-7). V 1a, 2-3 and 6-7 were fulfilled in Christ at His first advent, as the chosen Servant of God who loved and delighted in Him and put His Spirit upon Him to accomplish His mission as a covenant for the people and a light for the Gentiles (cp 1a with Mt 12:15-21; Lk 2:30-32). Isa 42:4 will be fulfilled at Christ’s Second Advent. He will not fail nor be discouraged, but will bring forth judgment upon the Gentiles and set judgment in the earth (cp Isa 42:1b, 4-5 with Psa 2:8-9; Rev 2:27, 20:1-15). | + | |
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| − | '''<div id="12:25 What does Jesus mean by “...a house divided against itself shall not stand”?"> 12:25 What does Jesus mean by “...a house divided against itself shall not stand”?<div>'''
| + | We learn here that although God’s rest in the Old Testament remains in the sphere of promise, it is fulfilled for New Testament Christians by faith in Christ (cp He 12:22-26). Christ gives rest to all who come to Him (cp Mt 11:28-30). |
| − | (cp Mt 12:22-29). This teaching is also found in Mk 3:22-27 and Lk 11:14-22 (cp Lk 11:14-22). In all these passages Jesus shows the absurdity of the Pharisees’ charge that He was casting out demons by the power of Satan. Firstly, Satan would not be a party to the destruction of His own kingdom, and secondly, only those who were stronger than Satan could enter his house and spoil his goods – cast demons out of people, etc. Jesus was able to enter Satan’s house and spoil his goods because he was empowered by God to do so, which proved that the kingdom of God - the realm of God’s rule – was now manifest in the earth (cp Mt 3:1-3; 4:13-17; 10:1-8; Lk 17:20-21; Ac 10:38). | + | |
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| − | '''<div id="12:30 What exactly is Jesus teaching here?"> 12:30 What exactly is Jesus teaching here?<div>'''
| + | The rest that Christ gives may be viewed as both a present possession and a future blessing – the eternal rest that is in God, which is promised in He 4:9 for all who believe in Christ, after the toils and trials of life on earth are finished, in contrast to the Old Testament day of rest – the Sabbath – every seventh day for the Israelites. That is why Jesus said in Mt 12:8 that He was Lord even of the Sabbath day. |
| − | Jesus is teaching here that there is no neutrality in Christianity. There is no such person in God’s order of things as a silent witness. Everyone who is saved must bear witness to their Saviour. Jesus is teaching here that if Christians are not actively involved in doing the work of the gospel for Christ, then they are actively involved in doing the work of the devil in opposition to Christ (cp Mt 28:19-20). The word teach here means literally make disciples (cp Lk 8:16-18). Knowing that the gospel saves is not something Christians can keep to themselves. Jesus warns us here to heed what He says. We have not been given the light of Divine truth to keep it to ourselves. We are to proclaim it to all who will listen. Those who do this will be given more light, while those who do not will lose even what little light they have. Only those who hear God’s word and do it will be a part of His eternal kingdom (cp Psa 119:9; Mt 7:21-27; Lk 6:46-49; 11:27-28;13:22-30; Jn 15:5-6,10; Ro 2:7-13; Ga 6:7-8; Jas 1:22-25;2:14-26; Rev 1:3).
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| − | See also comments on Mt 3:10, 7:13-14, 25:14-30; Lk 19:11-27; Jn 15:2, 15:4-6, 15:16; Ro 2:13; Jas 1:22-25, 2:14-16
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| − | '''<div id="12:31-32 What is the blasphemy against the Holy Spirit?"> 12:31-32 What is the blasphemy against the Holy Spirit?<div>'''
| + | (See also comments on Mt 5:17-19, Col 2:16-23, He 4:1-3 and 4:7-10). |
| − | The blasphemy against the Holy Spirit is called the unpardonable sin in Christendom. It can only be committed by those who have deliberately shut their eyes to the light and call good evil, or who, after having been saved have spurned the Spirit of Grace and declared the blood of Christ that set them apart as unfit to redeem (cp Mk 3:28-29; Lk 12:10). Jesus charged the Pharisees with blaspheming the Holy Spirit because they knowledgeably attributed the work of the Holy Spirit to Satan. They said Jesus performed His miracles by Satan’s power, instead of acknowledging it was by the Holy Spirit’s power. This was the worst type of slander against the Holy Spirit (cp Mt 9:32-34; 12:22-24; Mk 3:22, 30; Lk 11:14-15). No practicing Christian should fear that they are blaspheming the Holy Spirit just because they do not agree with some of the teachings and ensuing spiritual manifestations in the contemporary church (cp Acts 17:11; 1Cor 4:6; Ga 1:8-9; 1Th 5:21; 2Ti 3:14-17; 2Pe 1:16-19; 1Jn 4:1; Rev 2:2). Christians are scripturally bound to test all things and if they cannot find a scriptural basis for whatever is being taught in the church they are obliged to reject it without fear of blaspheming the Holy Spirit (cp He 10:26-31). Here we see the Holy Spirit blasphemed by apostates – those who have defected from the faith. Doing despite to the Holy Spirit refers to the apostate, who after the Holy Spirit imparted His grace, spurns and insults Him by turning his back on Christ and counting His blood unfit to redeem. Blaspheming the Holy Spirit is the sin unto death which Christians are warned against praying for (1Jn 5:16). The blasphemy against the Holy Spirit is the only sin in scripture that will never be forgiven – it is a sin unto death.
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| − | '''<div id="12:36-37 What are the idle words that men will have to give an account thereof in the day of judgement?"> 12:36-37 What are the idle words that men will have to give an account thereof in the day of judgement?<div>'''
| + | ''Back to [[Matthew Study]]'' |
| − | The word idle is used here metaphorically of the insincere, false, and worthless words spoken by the Pharisees who had just blasphemed the Holy Spirit by knowledgeably attributing the miracles Jesus performed to Satan’s power, instead of acknowledging it was the Holy Spirit’s power (cp Mt 12:22-24, 31-32). The Pharisees could never say anything good because their hearts were evil (cp Mt 12:33-35). But Jesus’ warning in Mt 12:36-37 is directed to Christians too – everyone will be justified by their words (cp Eph 4:29-30; 5:3-4; Col 3:8-9). Corrupt communication in Eph 4:29 refers to the spoken word. Corrupt means evil, rotten, unfit for use, worthless, bad. Mt 12:30 teaches that the utterance of evil or worthless words offends (grieves) the Holy Spirit. Foolish Talking in 5:4 refers to talk that is both foolish and sinful. Jesting here means polished and witty speech as the instrument of sin – ribaldry (vulgar humour). Blasphemy in Col 3:8 means slander, detraction, speech injurious to another’s good name. Filthy communication refers to shameful words; foul, obscene speech; vile, filthy or improper conversation. A Christian’s speech must always be edifying, ministering grace to the hearer; kind, not blasphemous or slanderous; pure, not filthy or obscene; truthful, not deceptive; gentle, not reviling (cp Eph 4:31; Tit 3:1-2; Jas 3:1-13; 4:11; 1Pe 3:8-10).
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| − | '''<div id="12:38-40 Did Jonah die in the belly of the whale?"> 12:38-40 Did Jonah die in the belly of the whale?<div>'''
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| − | (cp also Lk 11:29-30) Jonah, being in the belly of the whale for three days and three nights and then being vomited up on the shore in the Old Testament, was a type of Christ’s death, burial, and resurrection in the New Testament. A type is someone or something that God has preordained in the Old Testament to represent someone or something in the New Testament. Jesus said that what happened to Jonah in the belly of the whale was the sign of what was to happen to Him - He was going to die, be buried and spend three days and three nights in the grave and then be resurrected. Clearly this implies that Jonah died too before the whale vomited him up, which typified Christ’s resurrection. In order to be resurrected one must first die, and it is clear from scripture that Jonah did die before the whale vomited him up (cp Jon 1:17-2:10). In Jon 2:1 Jonah prayed from the belly of the whale, whereas in Jon 2:2 he prayed from the belly of hell, meaning literally sheol – the unseen world, the place of departed souls. In Jon 2:1 Jonah prayed from the belly of the whale while he was still alive (cp Jon 2:1), and in V2 he prayed from hell where his soul and spirit went between the times he died and when he was vomited up (cp Jon 2:2-5). This is proved by V6-7: Jonah’s statement (KJV), “The earth with her bars - (was is not in the original manuscript) – about me forever”, refers to Sheol where his soul was (cp Jon 2:6-7). Corruption, also in v 6, refers to the body - it means destruction. Jonah’s soul was saved from hell and his body from corruption in the grave through being resurrected the same as Jesus was (cp Psa 16:10; 49:15).
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| − | '''<div id="12:41-42 See also comments on Lk 11:31-32"> 12:41-42 See also comments on Lk 11:31-32<div>'''
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| − | '''<div id="12:43-45 What does Jesus mean by His saying that when an unclean spirit returns to his house and finds it empty he will re-enter the house with seven other spirits more wicked than himself etc...?"> 12:43-45 What does Jesus mean by His saying that when an unclean spirit returns to his house and finds it empty he will re-enter the house with seven other spirits more wicked than himself etc...?<div>'''
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| − | Here Jesus predicts and illustrates the fact that the Jews would become more wicked after their rejection of Him than they were before, but this also applies to once-saved believers who go back into sin (cp 2Pe 2:20-22).
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| − | '''<div id="12:46-47 Are Jesus’ “brethren” here other children of Mary and Joseph - Jesus’ half-brothers - or cousins and kinsfolk as some teach?"> 12:46-47 Are Jesus’ “brethren” here other children of Mary and Joseph - Jesus’ half-brothers - or cousins and kinsfolk as some teach?<div>'''
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| − | (cp also Mk 3:31-32; Lk 8:19-20; Jn 2:12; 7:3-10; Ac 1:13-14; 1Cor 9:5). Brethren in all these scriptures are Jesus’ half-brothers. Brethren is from the Greek word adelphos, which in the context of those scriptures refers to male children of the same mother – from the same womb. Jesus was Mary’s “firstborn” child as scriptures clearly teach, not her only child as many erroneously believe (cp Mt 1:24-25; Lk 2:7). Firstborn is prototokos in the Greek, which means first begotten, not only begotten. Jesus was God’s only begotten son, but Mary’s first begotten son. Had Jesus been Mary’s only child the Greek word used in Mt 1:25 and Lk 2:7 would not have been prototokos, but monogenes, which is used in scripture of an only son, only daughter and only child of human parentage, and of Jesus as the only begotten of the Father. Monogenes means unique, one of a kind, one and only (cp Lk 7:12; 8:42, 9:38 with Jn 1:14, 18; 3:16, 18 and 1Jn 4:9). The phrase His brethren when applied to Jesus, always refers to His half-brothers. Had they just been cousins or kinsfolk the Greek word used for them would not have been adelphos, but suggenes. Scriptures clearly distinguish brethren and brother from cousin and kinsfolk (cp Lk 1:36, 58; 2:44 with Lk 14:12; 21:16 and Ga 1:19).
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| − | Scriptures teach that Mary had four sons and at least three daughters to Joseph after the virgin birth of Jesus (cp Mt 13:53-56; Mk 6:1-3). Sisters in the Greek is adelphe, the feminine form of adelphos. This is irrefutable proof that Jesus had four half-brothers and at least three half-sisters (cp Mk 3:20-21). Friends in Mk 3:21 (KJV) also refers to Jesus’ half-brothers and Mary. Friends here is derived from the Greek phrase hoi par autou, which means those from the side of him. That this refers to Mary and Jesus’ half-brothers is confirmed in V31-32 (cp V31-32). They had come to lay hold of Jesus and take Him away because they had heard that He was out of His mind, being completely fanatical about religion, but they could not get to Him because of the crowd. Beside himself in V21 is from the Greek word existemi, which means to be out of one’s senses, insane. Jesus’ mother and brothers thought He was insane. God predicted this in the Old Testament (cp Psa 69:8-9). As we saw earlier on, none of Jesus’ brothers believed in His Deity until after the resurrection (cp Jn 7:1-5; Ac 1:13-14; 1Cor 15:7). James is one of Jesus’ half-brothers (cp Ga 1:19; Jas 1:1). Jude is also another half-brother (Jude 1). The other two half-brothers, Joses and Simon are never directly mentioned again in scripture after being named in Mt 13:55and Mk 6:3 (see also comments on Mt 1:18-21, Mk 3:20-21, Jn 19:25-27).
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| − | '''Back to [[Matthew Study]]'''
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Jesus is teaching here that the Old Testament Sabbath was merely a type or shadow of which He is the New Testament fulfilment (cp Col 2:16-17). The Old Testament Sabbath was instituted by God for the Israelites as a memorial of their deliverance from slavery in Egypt by Moses. It was a day of rest, a cessation from labour (cp Deut 5:12-15).
The example for the Sabbath rest was set by God when He ceased from His labour on the seventh day of His work of creation (cp Gen 2:1-3; Ex 20:8-11). In the New Testament, Sabbath is used only of an eternal rest with God (cp He 4:9). Rest here is sabbatismos, the Greek word for Sabbath.
It means the repose of Christianity (as a type of heaven): rest. This is the rest that God promised to the Israelites in the land of Canaan – the promised land – but He would not let that generation enter in because of their unbelief and disobedience (cp He 3:7-4:10).
We learn here that although God’s rest in the Old Testament remains in the sphere of promise, it is fulfilled for New Testament Christians by faith in Christ (cp He 12:22-26). Christ gives rest to all who come to Him (cp Mt 11:28-30).
The rest that Christ gives may be viewed as both a present possession and a future blessing – the eternal rest that is in God, which is promised in He 4:9 for all who believe in Christ, after the toils and trials of life on earth are finished, in contrast to the Old Testament day of rest – the Sabbath – every seventh day for the Israelites. That is why Jesus said in Mt 12:8 that He was Lord even of the Sabbath day.
