mh_parser/vol_split/40 - Matthew/Chapter 12.xml

<div2 id="Matt.xiii" n="xiii" next="Matt.xiv" prev="Matt.xii" progress="13.59%" title="Chapter XII">
<h2 id="Matt.xiii-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xiii-p0.2">CHAP. XII.</h3>
<p class="intro" id="Matt.xiii-p1">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, <scripRef id="Matt.xiii-p1.1" osisRef="Bible:Matt.12.1-Matt.12.13" parsed="|Matt|12|1|12|13" passage="Mt 12:1-13">ver.
1-13</scripRef>. II. The prudence, humility, and self-denial of our
Lord Jesus in working his miracles, <scripRef id="Matt.xiii-p1.2" osisRef="Bible:Matt.12.14-Matt.12.21" parsed="|Matt|12|14|12|21" passage="Mt 12:14-21">ver. 14-21</scripRef>. 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,
<scripRef id="Matt.xiii-p1.3" osisRef="Bible:Matt.12.22-Matt.12.37" parsed="|Matt|12|22|12|37" passage="Mt 12:22-37">ver. 22-37</scripRef>. IV. Christ's
reply to a tempting demand of the scribes and Pharisees,
challenging him to show them a sign from heaven, <scripRef id="Matt.xiii-p1.4" osisRef="Bible:Matt.12.38-Matt.12.45" parsed="|Matt|12|38|12|45" passage="Mt 12:38-45">ver. 38-45</scripRef>. V. Christ's judgment about his
kindred and relations, <scripRef id="Matt.xiii-p1.5" osisRef="Bible:Matt.12.46-Matt.12.50" parsed="|Matt|12|46|12|50" passage="Mt 12:46-50">ver.
46-50</scripRef>.</p>
<scripCom id="Matt.xiii-p1.6" osisRef="Bible:Matt.12" parsed="|Matt|12|0|0|0" passage="Mt 12" type="Commentary"/>
<scripCom id="Matt.xiii-p1.7" osisRef="Bible:Matt.12.1-Matt.12.13" parsed="|Matt|12|1|12|13" passage="Mt 12:1-13" type="Commentary"/><div class="Commentary" id="Bible:Matt.12.1-Matt.12.13">
<h4 id="Matt.xiii-p1.8">Christ Vindicates His
Disciples.</h4>
<p class="passage" id="Matt.xiii-p2">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 <i>it,</i> 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
<i>one</i> greater than the temple.   7 But if ye had known
what <i>this</i> 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 <i>his</i> 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 <i>it</i>
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 <i>it</i> forth; and it was restored whole, like as the
other.</p>
<p class="indent" id="Matt.xiii-p3">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
(<scripRef id="Matt.xiii-p3.1" osisRef="Bible:Matt.5.1-Matt.5.48" parsed="|Matt|5|1|5|48" passage="Mt 5:1-48"><i>ch.</i> v.</scripRef>) 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 <i>add
to,</i> as well as they who <i>take from, the words of this
book,</i> <scripRef id="Matt.xiii-p3.2" osisRef="Bible:Rev.22.16 Bible:Rev.22.19 Bible:Prov.30.6" parsed="|Rev|22|16|0|0;|Rev|22|19|0|0;|Prov|30|6|0|0" passage="Re 22:16,19,Pr 30:6">Rev. xxii. 16,
19; Prov. xxx. 6</scripRef>.</p>
<p class="indent" id="Matt.xiii-p4">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 <i>one day in seven,</i> as a <i>holy sabbath.</i>
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.</p>
<p class="indent" id="Matt.xiii-p5">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.</p>
<p class="indent" id="Matt.xiii-p6">I. Christ, by justifying his disciples in
plucking the ears of corn on the sabbath-day, shows that <i>works
of necessity</i> are <i>lawful</i> on that day. Now here
observe,</p>
<p class="indent" id="Matt.xiii-p7">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 (<scripRef id="Matt.xiii-p7.1" osisRef="Bible:Matt.12.9" parsed="|Matt|12|9|0|0" passage="Mt 12:9"><i>v.</i> 9</scripRef>), for it becomes not Christ's
disciples to take <i>idle walks</i> on that day, and <i>they were
hungry;</i> 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 <i>went through the
corn,</i> 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
(<scripRef id="Matt.xiii-p7.2" osisRef="Bible:Ps.84.6-Ps.84.7" parsed="|Ps|84|6|84|7" passage="Ps 84:6,7">Ps. lxxxiv. 6, 7</scripRef>), for
whose use the rain filled the pools: while we are in the way of
duty, <i>Jehovah-jireh,</i> let God alone to provide for us. Being
in the corn-fields, they began to <i>pluck the ears of corn;</i>
the law of God allowed this (<scripRef id="Matt.xiii-p7.3" osisRef="Bible:Deut.23.25" parsed="|Deut|23|25|0|0" passage="De 23:25">Deut.
xxiii. 25</scripRef>), to teach people to be neighbourly, 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.</p>
<p class="indent" id="Matt.xiii-p8">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 <i>on the sabbath day;</i> 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 <i>a
kind of reaping.</i></p>
<p class="indent" id="Matt.xiii-p9">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
<i>lawful to do.</i> Note, Those are no friends to Christ and his
disciples, who make that to be unlawful which God has not made to
be so.</p>
<p class="indent" id="Matt.xiii-p10">3. What was Christ's answer to this cavil
of the Pharisees. The disciples could say little for themselves,
especially because those who quarrelled 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.</p>
<p class="indent" id="Matt.xiii-p11">(1.) He justifies them by precedents, which
were allowed to be good by the Pharisees themselves.</p>
<p class="indent" id="Matt.xiii-p12">[1.] He urges an ancient instance of David,
who in a case of necessity did that which otherwise he ought not to
have done (<scripRef id="Matt.xiii-p12.1" osisRef="Bible:Matt.12.3-Matt.12.4" parsed="|Matt|12|3|12|4" passage="Mt 12:3,4"><i>v.</i> 3,
4</scripRef>); "<i>Have ye not read</i> the story (<scripRef id="Matt.xiii-p12.2" osisRef="Bible:1Sam.21.6" parsed="|1Sam|21|6|0|0" passage="1Sa 21:6">1 Sam. xxi. 6</scripRef>) of David's eating the
show-bread, which by the law was appropriated to the priest?"
(<scripRef id="Matt.xiii-p12.3" osisRef="Bible:Lev.24.5-Lev.24.9" parsed="|Lev|24|5|24|9" passage="Le 24:5-9">Lev. xxiv. 5-9</scripRef>). <i>It is
most holy to Aaron and his sons;</i> and (<scripRef id="Matt.xiii-p12.4" osisRef="Bible:Exod.29.33" parsed="|Exod|29|33|0|0" passage="Ex 29:33">Exod. xxix. 33</scripRef>) <i>a stranger shall not eat
of it;</i> 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, <scripRef id="Matt.xiii-p12.5" osisRef="Bible:2Chr.26.16" parsed="|2Chr|26|16|0|0" passage="2Ch 26:16">2 Chron. xxvi. 16</scripRef>, &amp;c.), 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 <i>break through
stone walls.</i> Now the <i>Lord is for the body,</i> 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. <i>Men do not despise,</i> but pity, <i>a thief
that steals to satisfy his soul when he is hungry,</i> <scripRef id="Matt.xiii-p12.6" osisRef="Bible:Prov.6.30" parsed="|Prov|6|30|0|0" passage="Pr 6:30">Prov. vi. 30</scripRef>.</p>
<p class="indent" id="Matt.xiii-p13">[2.] He urges a daily instance of the
priests, which they likewise <i>read in the law,</i> and according
to which was the constant usage, <scripRef id="Matt.xiii-p13.1" osisRef="Bible:Matt.12.5" parsed="|Matt|12|5|0|0" passage="Mt 12:5"><i>v.</i> 5</scripRef>. <i>The priests in the temple</i>
did a great deal of servile work on the sabbath day; killing,
flaying, burning the sacrificed beasts, which in a common case
would <i>have been profaning the sabbath;</i> and yet it was never
reckoned any transgression of the fourth commandment, because the
temple-service required and justified it. This intimates, that
those labours are lawful on the sabbath day which are necessary,
not only to the <i>support of life,</i> but to the <i>service of
the day;</i> as tolling a bell to call the congregation together,
travelling to church, and the like. Sabbath rest is to promote, not
to hinder, sabbath worship.</p>
<p class="indent" id="Matt.xiii-p14">(2.) He justifies them by arguments, three
cogent ones.</p>
<p class="indent" id="Matt.xiii-p15">[1.] <i>In this place is one greater than
the temple,</i> <scripRef id="Matt.xiii-p15.1" osisRef="Bible:Matt.12.6" parsed="|Matt|12|6|0|0" passage="Mt 12:6"><i>v.</i> 6</scripRef>.
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 <i>sanctified the
gold;</i> Stephen was accused for <i>blaspheming that holy
place</i> (<scripRef id="Matt.xiii-p15.2" osisRef="Bible:Acts.6.13" parsed="|Acts|6|13|0|0" passage="Ac 6:13">Acts vi. 13</scripRef>); but
Christ, in a corn-field, was <i>greater than the temple,</i> for in
him dwelt not the <i>presence of God</i> symbolically, but <i>all
the fulness of the Godhead bodily.</i> Note, If whatever we do, we
do it <i>in the name of Christ,</i> and <i>as unto him,</i> it
shall be graciously accepted of God, however it may be censured and
cavilled at by men.</p>
<p class="indent" id="Matt.xiii-p16">[2.] <i>God will have mercy and not
sacrifice,</i> <scripRef id="Matt.xiii-p16.1" osisRef="Bible:Matt.12.7" parsed="|Matt|12|7|0|0" passage="Mt 12:7"><i>v.</i> 7</scripRef>.
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 <scripRef id="Matt.xiii-p16.2" osisRef="Bible:Hos.6.6" parsed="|Hos|6|6|0|0" passage="Ho 6:6">Hos.
vi. 6</scripRef>. It was used before, <scripRef id="Matt.xiii-p16.3" osisRef="Bible:Matt.9.13" parsed="|Matt|9|13|0|0" passage="Mt 9:13"><i>ch.</i> ix. 13</scripRef>, 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 favour of the body,
<scripRef id="Matt.xiii-p16.4" osisRef="Bible:Deut.5.14" parsed="|Deut|5|14|0|0" passage="De 5:14">Deut. v. 14</scripRef>. Now no law must
be construed so as to contradict its own end. <i>If you had known
what this means,</i> 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 <i>not have condemned the
guiltless.</i> Note, <i>First,</i> Ignorance is the cause of our
rash and uncharitable censures of our brethren. <i>Secondly,</i> It
is not enough for us to know the scriptures, but we must labour to
<i>know the meaning</i> of them. <i>Let him that readeth
understand. Thirdly,</i> Ignorance of the meaning of the scripture
is especially shameful in those who take upon them to teach
others.</p>
<p class="indent" id="Matt.xiii-p17">[3.] <i>The Son of man is Lord even of the
sabbath day,</i> <scripRef id="Matt.xiii-p17.1" osisRef="Bible:Matt.12.8" parsed="|Matt|12|8|0|0" passage="Mt 12:8"><i>v.</i>
8</scripRef>. 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 <i>the Son</i> that God <i>made the world,</i> and
by him he instituted the sabbath in innocency; 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 <i>Lord of the sabbath,</i>
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 <i>Lord of the sabbath,</i> 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. <i>Exceptio firmat regulam—The exception
confirms the rule.</i></p>
<p class="indent" id="Matt.xiii-p18">Christ having thus silenced the Pharisees,
and got clear of them (<scripRef id="Matt.xiii-p18.1" osisRef="Bible:Matt.12.9" parsed="|Matt|12|9|0|0" passage="Mt 12:9"><i>v.</i>
9</scripRef>), <i>departed,</i> and <i>went into their
synagogue,</i> the synagogue of these Pharisees, in which they
presided, and toward which he was going, when they picked this
quarrel with him. Note, <i>First,</i> 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
endeavours, by the <i>perverse disputings of men of corrupt
minds,</i> and many other ways, to ruffle and discompose us.
<i>Secondly,</i> We must not, for the sake of private feuds and
personal piques, draw back from public worship. Though the
Pharisees had thus maliciously cavilled at Christ, yet he <i>went
into their synagogue.</i> 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.</p>
<p class="indent" id="Matt.xiii-p19">II. Christ, by <i>healing the man that had
the withered hand on the sabbath day,</i> 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 <i>meat and drink to do good. I must
preach,</i> says he, <scripRef id="Matt.xiii-p19.1" osisRef="Bible:Luke.4.43" parsed="|Luke|4|43|0|0" passage="Lu 4:43">Luke iv.
43</scripRef>. This cure is recorded for the sake of the time when
it was wrought, on the sabbath.</p>
<p class="indent" id="Matt.xiii-p20">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 <i>working with his hands.</i> 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 <i>Cæmentarius—a bricklayer,</i>
and applied himself to Christ thus; "Lord, I am a bricklayer, and
<i>have got my living by my labour (manibus victum quæritans</i>);
I beseech thee, O Jesus, restore me the use of my hand, <i>that I
may not be obliged to beg my bread" (ne turpiter mendicem
cibos</i>). Hieron. <i>in loc.</i> 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.</p>
<p class="indent" id="Matt.xiii-p21">2. A spiteful question which the Pharisees
put to Christ upon the sight of this man. <i>They asked him,
saying, Is it lawful to heal?</i> 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
<i>found of those that sought him not,</i> and therefore with their
badness they anticipated his goodness, and started this case as a
stumbling-block in the way of doing good; <i>Is it lawful to heal
on the sabbath-day?</i> Whether it was lawful for <i>physicians to
heal</i> on that day or not, which was the thing disputed in their
books, one would think it past dispute, that it is lawful for
<i>prophets to heal,</i> for him to heal who discovered a divine
power and goodness in all he did of this kind, and manifested
himself to be <i>sent of God.</i> Did ever any ask, whether it is
lawful for God to heal, to send his word and heal? It is true,
Christ was now <i>made under the law,</i> by a voluntary submission
to it, but he was never made under the precepts of the elders.
<i>Is it lawful to heal?</i> 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 <i>that
they might accuse him.</i> 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.</p>
<p class="indent" id="Matt.xiii-p22">3. Christ's answer to this question, by way
of appeal to themselves, and their own opinion and practice,
<scripRef id="Matt.xiii-p22.1" osisRef="Bible:Matt.12.11-Matt.12.12" parsed="|Matt|12|11|12|12" passage="Mt 12:11,12"><i>v.</i> 11, 12</scripRef>. In
case a <i>sheep</i> (though but one, of which the loss would not be
very great) should fall into a pit on the sabbath day, <i>would
they not lift it out?</i> No doubt they might do it, the fourth
commandment allows it; they must do it, for a <i>merciful man
regardeth the life of his beast,</i> 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 (<scripRef id="Matt.xiii-p22.2" osisRef="Bible:1Cor.9.9-1Cor.9.10" parsed="|1Cor|9|9|9|10" passage="1Co 9:9,10">1
Cor. ix. 9, 10</scripRef>), and hence argues, <i>How much then is a
man better than a sheep?</i> 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.</p>
<p class="indent" id="Matt.xiii-p23">Hence Christ infers a truth, which, even at
first sight, appears very reasonable and good-natured; that <i>it
is lawful to do well on the sabbath days;</i> they had asked, <i>Is
it lawful to heal?</i> Christ proves it is lawful to <i>do
well,</i> and let any one judge whether healing, as Christ healed,
was not <i>doing well.</i> Note, There are more ways of <i>doing
well</i> 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 <i>doing good:</i> 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 <i>doing well,</i> and it <i>shall be
accepted,</i> <scripRef id="Matt.xiii-p23.1" osisRef="Bible:Gen.4.7" parsed="|Gen|4|7|0|0" passage="Ge 4:7">Gen. iv. 7</scripRef>.</p>
<p class="indent" id="Matt.xiii-p24">4. Christ's curing of the man,
notwithstanding the offence which he foresaw the Pharisees would
take at it, <scripRef id="Matt.xiii-p24.1" osisRef="Bible:Matt.12.13" parsed="|Matt|12|13|0|0" passage="Mt 12:13"><i>v.</i> 13</scripRef>.
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,
"<i>Stretch forth thy hand,</i> exert thyself as well as thou
canst;" and he did so, <i>and it was restored whole.</i> This, as
other cures Christ wrought, had a spiritual significancy. (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 <i>stretch forth
our hands,</i> 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
endeavours. 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, <i>to stretch it forth;</i> for
with the command, there is a promise of grace which is given by the
word. <i>Turn ye at my reproof, and I will pour out my Spirit,</i>
<scripRef id="Matt.xiii-p24.2" osisRef="Bible:Prov.1.23" parsed="|Prov|1|23|0|0" passage="Pr 1:23">Prov. i. 23</scripRef>. 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.</p>
</div><scripCom id="Matt.xiii-p24.3" osisRef="Bible:Matt.12.14-Matt.12.21" parsed="|Matt|12|14|12|21" passage="Mt 12:14-21" type="Commentary"/><div class="Commentary" id="Bible:Matt.12.14-Matt.12.21">
<h4 id="Matt.xiii-p24.4">The Malice of the Pharisees; Christ
Withdraws Himself.</h4>
<p class="passage" id="Matt.xiii-p25">14 Then the Pharisees went out, and held a
council against him, how they might destroy him.   15 But when
Jesus knew <i>it,</i> 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.</p>
<p class="indent" id="Matt.xiii-p26">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 <i>he emptied himself,</i> and <i>made
himself of no reputation.</i> Here we have,</p>
<p class="indent" id="Matt.xiii-p27">I. The cursed malice of the Pharisees
against Christ (<scripRef id="Matt.xiii-p27.1" osisRef="Bible:Matt.12.14" parsed="|Matt|12|14|0|0" passage="Mt 12:14"><i>v.</i>
14</scripRef>); being enraged at the convincing evidence of his
miracles, they <i>went out, and held a council against him, how
they might destroy him.</i> That which vexed them was, not only
that by his miracles his honour 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, <scripRef id="Matt.xiii-p27.2" osisRef="Bible:Exod.35.2" parsed="|Exod|35|2|0|0" passage="Ex 35:2">Exod. xxxv.
2</scripRef>. 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 <i>that we
might have life.</i> What an indignity was hereby put upon our Lord
Jesus, to run him down as an outlaw (<i>qui caput gerit
lupinum—carries a wolf's head</i>), and the plague of his country,
who was the greatest blessing of it, the Glory of his people
Israel!</p>
<p class="indent" id="Matt.xiii-p28">II. Christ's absconding upon this occasion,
and the privacy he chose, to decline, not his work, but his danger;
because <i>his hour was not yet come</i> (<scripRef id="Matt.xiii-p28.1" osisRef="Bible:Matt.12.15" parsed="|Matt|12|15|0|0" passage="Mt 12:15"><i>v.</i> 15</scripRef>), <i>he withdrew himself from
thence.</i> 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, <i>When they
persecute you in one city, flee to another.</i> 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,
<scripRef id="Matt.xiii-p28.2" osisRef="Bible:Jer.51.9" parsed="|Jer|51|9|0|0" passage="Jer 51:9">Jer. li. 9</scripRef>.</p>
<p class="indent" id="Matt.xiii-p29">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; <i>great multitudes
followed him</i> 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,
<i>with healing under his wings.</i> 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.</p>
<p class="indent" id="Matt.xiii-p30">Christ studied to reconcile usefulness and
privacy; he <i>healed them all,</i> and yet (<scripRef id="Matt.xiii-p30.1" osisRef="Bible:Matt.12.16" parsed="|Matt|12|16|0|0" passage="Mt 12:16"><i>v.</i> 16</scripRef>), <i>charged them that they
should not make him known;</i> 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
(<scripRef id="Matt.xiii-p30.2" osisRef="Bible:Matt.12.23-Matt.12.24" parsed="|Matt|12|23|12|24" passage="Mt 12:23,24"><i>v.</i> 23, 24</scripRef>);
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; <i>Be ye wise as serpents,</i> <scripRef id="Matt.xiii-p30.3" osisRef="Bible:Matt.10.16" parsed="|Matt|10|16|0|0" passage="Mt 10:16"><i>ch.</i> x. 16</scripRef>. 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 <i>to be seen of men.</i></p>
<p class="indent" id="Matt.xiii-p31">III. The fulfilling of the scriptures in
all this, <scripRef id="Matt.xiii-p31.1" osisRef="Bible:Matt.12.17" parsed="|Matt|12|17|0|0" passage="Mt 12:17"><i>v.</i> 17</scripRef>.
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 <scripRef id="Matt.xiii-p31.2" osisRef="Bible:Isa.42.1-Isa.42.4" parsed="|Isa|42|1|42|4" passage="Isa 42:1-4">Isa. xlii. 1-4</scripRef>, which is quoted at large,
<scripRef id="Matt.xiii-p31.3" osisRef="Bible:Matt.12.18-Matt.12.21" parsed="|Matt|12|18|12|21" passage="Mt 12:18-21"><i>v.</i> 18-21</scripRef>. 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,</p>
<p class="indent" id="Matt.xiii-p32">1. The pleasure of the Father in Christ
(<scripRef id="Matt.xiii-p32.1" osisRef="Bible:Matt.12.18" parsed="|Matt|12|18|0|0" passage="Mt 12:18"><i>v.</i> 18</scripRef>); <i>Behold,
my Servant whom I have chosen, my Beloved in whom my soul is well
pleased.</i> Hence we may learn,</p>
<p class="indent" id="Matt.xiii-p33">(1.) That our Saviour was God's Servant in
the great work of our redemption. He therein submitted himself to
the Father's will (<scripRef id="Matt.xiii-p33.1" osisRef="Bible:Heb.10.7" parsed="|Heb|10|7|0|0" passage="Heb 10:7">Heb. x.
7</scripRef>), 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 <i>Servant,</i> he had a great work
appointed him, and a great trust reposed in him. This was a part of
his humiliation, that though he <i>thought it not robbery to be
equal with God,</i> yet that in the work of our salvation he took
upon him the form of a servant, received a law, and came into
bonds. <i>Though he were a son, yet learned he this obedience,</i>
<scripRef id="Matt.xiii-p33.2" osisRef="Bible:Heb.5.8" parsed="|Heb|5|8|0|0" passage="Heb 5:8">Heb. v. 8</scripRef>. The motto of this
Prince is, <i>Ich dien—I serve.</i></p>
<p class="indent" id="Matt.xiii-p34">(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 <i>my Servant whom I have chosen,</i>
as <i>par negotio—equal to the undertaking.</i> None but he was
able to do the Redeemer's work, or fit to wear the Redeemer's
crown. He was <i>one chosen out of the people</i> (<scripRef id="Matt.xiii-p34.1" osisRef="Bible:Ps.89.19" parsed="|Ps|89|19|0|0" passage="Ps 89:19">Ps. lxxxix. 19</scripRef>), chosen by Infinite
Wisdom to that post of service and honour, 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 <i>chosen in him,</i> <scripRef id="Matt.xiii-p34.2" osisRef="Bible:Eph.1.4" parsed="|Eph|1|4|0|0" passage="Eph 1:4">Eph. i.
4</scripRef>.</p>
<p class="indent" id="Matt.xiii-p35">(3.) That Jesus Christ is God's Beloved,
his beloved Son; as God, he lay from eternity in his bosom
(<scripRef id="Matt.xiii-p35.1" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18">John i. 18</scripRef>); he was
<i>daily his delight,</i> (<scripRef id="Matt.xiii-p35.2" osisRef="Bible:Prov.8.30" parsed="|Prov|8|30|0|0" passage="Pr 8:30">Prov. viii.
30</scripRef>). Between the Father and the Son there was before all
time an eternal and inconceivable intercourse and interchanging of
love, and thus <i>the Lord possessed him in the beginning of his
way,</i> <scripRef id="Matt.xiii-p35.3" osisRef="Bible:Prov.8.22" parsed="|Prov|8|22|0|0" passage="Pr 8:22">Prov. viii. 22</scripRef>. As
Mediator, the Father loved him; then when it pleased the Lord to
bruise him, and he submitted to it, <i>therefore did the Father
love him,</i> <scripRef id="Matt.xiii-p35.4" osisRef="Bible:John.10.17" parsed="|John|10|17|0|0" passage="Joh 10:17">John x.
17</scripRef>.</p>
<p class="indent" id="Matt.xiii-p36">(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 <i>in him,</i> 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 <i>made us
accepted in the Beloved,</i> <scripRef id="Matt.xiii-p36.1" osisRef="Bible:Eph.1.6" parsed="|Eph|1|6|0|0" passage="Eph 1:6">Eph. i.
6</scripRef>. All the interest which fallen man has or can have in
God is grounded upon and owing to God's <i>well-pleasedness</i> in
Jesus Christ; for there is <i>no coming to the Father but by
him,</i> <scripRef id="Matt.xiii-p36.2" osisRef="Bible:John.14.6" parsed="|John|14|6|0|0" passage="Joh 14:6">John xiv. 6</scripRef>.</p>
<p class="indent" id="Matt.xiii-p37">2. The promise of the Father to him in two
things.</p>
<p class="indent" id="Matt.xiii-p38">(1.) That he should be every way well
qualified for his undertaking; <i>I will put my Spirit upon
him,</i> as a Spirit of <i>wisdom and counsel,</i> <scripRef id="Matt.xiii-p38.1" osisRef="Bible:Isa.11.2-Isa.11.3" parsed="|Isa|11|2|11|3" passage="Isa 11:2,3">Isa. xi. 2, 3</scripRef>. 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, <scripRef id="Matt.xiii-p38.2" osisRef="Bible:Exod.4.12" parsed="|Exod|4|12|0|0" passage="Ex 4:12">Exod. iv. 12</scripRef>. 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 <i>put his Spirit upon
him:</i> this was that <i>oil of gladness</i> with which he was
<i>anointed above his fellows,</i> <scripRef id="Matt.xiii-p38.3" osisRef="Bible:Heb.1.9" parsed="|Heb|1|9|0|0" passage="Heb 1:9">Heb.
i. 9</scripRef>. He received the Spirit, not by measure, but
<i>without measure,</i> <scripRef id="Matt.xiii-p38.4" osisRef="Bible:John.3.34" parsed="|John|3|34|0|0" passage="Joh 3:34">John iii.
34</scripRef>. Note, Whoever they be that God has chosen, and in
whim he is well pleased, he will be sure to <i>put his Spirit upon
them.</i> Wherever he confers his love, he confers somewhat of his
likeness.</p>
<p class="indent" id="Matt.xiii-p39">(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 <i>good pleasure of the Lord should prosper in his
hand,</i> <scripRef id="Matt.xiii-p39.1" osisRef="Bible:Isa.53.10" parsed="|Isa|53|10|0|0" passage="Isa 53:10">Isa. liii. 10</scripRef>.
And here we have an account of that prospering good pleasure.</p>
<p class="indent" id="Matt.xiii-p40">[1.] He shall <i>show judgment to the
Gentiles.</i> Christ in his own person preached to those who
bordered upon the heathen nations (see <scripRef id="Matt.xiii-p40.1" osisRef="Bible:Mark.3.6-Mark.3.8" parsed="|Mark|3|6|3|8" passage="Mk 3:6-8">Mark iii. 6-8</scripRef>), and by his apostle showed his
gospel, called here his <i>judgment,</i> to the Gentile world. The
way and method of salvation, the <i>judgment</i> which is
<i>committed to the Son,</i> 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 (<scripRef id="Matt.xiii-p40.2" osisRef="Bible:Ps.147.19" parsed="|Ps|147|19|0|0" passage="Ps 147:19">Ps.
cxlvii. 19</scripRef>), but it was often foretold, by the
Old-Testament prophets, that they should be <i>showed to the
Gentiles,</i> which therefore ought not to have been such a
surprise as it was to the unbelieving Jews, much less a
vexation.</p>
<p class="indent" id="Matt.xiii-p41">[2.] <i>In his name shall the Gentiles
trust,</i> <scripRef id="Matt.xiii-p41.1" osisRef="Bible:Matt.12.21" parsed="|Matt|12|21|0|0" passage="Mt 12:21"><i>v.</i> 21</scripRef>. 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 Saviour, that precious name
whereby he is called, and which is as ointment poured forth; <i>The
Lord our Righteousness.</i> The evangelist here follows the
Septuagint (or perhaps the latter editions of the Septuagint follow
the evangelist); the Hebrew (<scripRef id="Matt.xiii-p41.2" osisRef="Bible:Isa.42.4" parsed="|Isa|42|4|0|0" passage="Isa 42:4">Isa.
xlii. 4</scripRef>) is, <i>The isles shall wait for his law.</i>
The isles of the Gentiles are spoken of (<scripRef id="Matt.xiii-p41.3" osisRef="Bible:Gen.10.5" parsed="|Gen|10|5|0|0" passage="Ge 10:5">Gen. x. 5</scripRef>), as peopled by the sons of Japhet,
of whom it was said (<scripRef id="Matt.xiii-p41.4" osisRef="Bible:Gen.9.27" parsed="|Gen|9|27|0|0" passage="Ge 9:27">Gen. ix.
27</scripRef>), <i>God shall persuade Japhet to dwell in the tents
of Shem;</i> which was now to be fulfilled, when <i>the isles</i>
(says the prophet), <i>the Gentiles</i> (says the evangelist),
<i>shall wait for his law,</i> and <i>trust in his name:</i>
compare these together, and observe, that they, and they only, can
with confidence <i>trust in Christ's name,</i> that <i>wait for his
law</i> 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 <i>believe in
Christ,</i> <scripRef id="Matt.xiii-p41.5" osisRef="Bible:1John.3.23" parsed="|1John|3|23|0|0" passage="1Jo 3:23">1 John iii.
23</scripRef>.</p>
<p class="indent" id="Matt.xiii-p42">3. The prediction concerning him, and his
mild and quiet management of his undertaking, <scripRef id="Matt.xiii-p42.1" osisRef="Bible:Matt.12.19-Matt.12.20" parsed="|Matt|12|19|12|20" passage="Mt 12:19,20"><i>v.</i> 19, 20</scripRef>. It is chiefly for the
sake of this that it is here quoted, upon occasion of Christ's
affected privacy and concealment.</p>
<p class="indent" id="Matt.xiii-p43">(1.) That he should carry on his
undertaking without noise or ostentation. <i>He shall not strive,
or make an outcry.</i> Christ and his kingdom <i>come not with
observation,</i> <scripRef id="Matt.xiii-p43.1" osisRef="Bible:Luke.17.20-Luke.17.21" parsed="|Luke|17|20|17|21" passage="Lu 17:20,21">Luke xvii. 20,
21</scripRef>. 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 <i>was in the world and the
world knew him not.</i> Those were mistaken who fed themselves with
hopes of a pompous Saviour. <i>His voice was not heard in the
streets;</i> "Lo, here is Christ;" or, "Lo, he is there:" he spake
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 spake 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, <i>the kingdom of God is not in word, but in power.</i></p>
<p class="indent" id="Matt.xiii-p44">(2.) That he should carry on his
undertaking without severity and rigour (<scripRef id="Matt.xiii-p44.1" osisRef="Bible:Matt.12.20" parsed="|Matt|12|20|0|0" passage="Mt 12:20"><i>v.</i> 20</scripRef>). <i>A bruised reed shall he not
break.</i> 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 <i>a bruised reed,</i> and <i>smoking flax.</i> 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 <i>day of small things</i> is the day of <i>precious</i>
things, and therefore he will not despise it, but make it <i>the
day of great things,</i> <scripRef id="Matt.xiii-p44.2" osisRef="Bible:Zech.4.10" parsed="|Zech|4|10|0|0" passage="Zec 4:10">Zech. iv.
10</scripRef>. Note, Our Lord Jesus deals very tenderly with those
who have true grace, though they be weak in it, <scripRef id="Matt.xiii-p44.3" osisRef="Bible:Isa.40.11 Bible:Heb.5.2" parsed="|Isa|40|11|0|0;|Heb|5|2|0|0" passage="Isa 40:11,Heb 5:2">Isa. xl. 11; Heb. v. 2</scripRef>. He remembers
not only that we are dust, but that we are flesh. [3.] The good
issue and success of this, intimated in that, <i>till he send forth
judgment unto victory.</i> That judgment which he showed to the
Gentiles shall be victorious, he will go on conquering and to
conquer, <scripRef id="Matt.xiii-p44.4" osisRef="Bible:Rev.6.2" parsed="|Rev|6|2|0|0" passage="Re 6:2">Rev. vi. 2</scripRef>. 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 <i>bring forth judgment unto truth;</i> so
it is, <scripRef id="Matt.xiii-p44.5" osisRef="Bible:Isa.42.3" parsed="|Isa|42|3|0|0" passage="Isa 42:3">Isa. xlii. 3</scripRef>. Truth
and victory are much the same, for <i>great is the truth, and will
prevail.</i></p>
</div><scripCom id="Matt.xiii-p44.6" osisRef="Bible:Matt.12.22-Matt.12.37" parsed="|Matt|12|22|12|37" passage="Mt 12:22-37" type="Commentary"/><div class="Commentary" id="Bible:Matt.12.22-Matt.12.37">
<h4 id="Matt.xiii-p44.7">The Sin against the Holy
Ghost.</h4>
<p class="passage" id="Matt.xiii-p45">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 <i>it,</i> they said, This <i>fellow</i>
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
<i>them</i> 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
<i>against</i> the <i>Holy</i> 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 <i>world</i> 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 <i>his</i> 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.</p>
<p class="indent" id="Matt.xiii-p46">In these verses we have,</p>
<p class="indent" id="Matt.xiii-p47">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, <scripRef id="Matt.xiii-p47.1" osisRef="Bible:Matt.12.22" parsed="|Matt|12|22|0|0" passage="Mt 12:22"><i>v.</i> 22</scripRef>. Here observe,</p>
<p class="indent" id="Matt.xiii-p48">1. The man's case was very sad; he was
<i>possessed with a devil.</i> 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 <i>came to destroy the works of the devil.</i> 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.</p>
<p class="indent" id="Matt.xiii-p49">2. His cure was very strange, and the more
so, because sudden; <i>he healed him.</i> Note, The conquering and
dispossessing of Satan is the healing of souls. And the cause being
removed, immediately the effect ceased; the <i>blind and dumb both
spake and saw.</i> Note, Christ's mercy is directly opposite to
Satan's malice; his favours, to the devil's mischiefs. 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.</p>
<p class="indent" id="Matt.xiii-p50">II. The conviction which this gave to the
people to <i>all the people:</i> they <i>were amazed.</i> 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, "<i>Is not this the
Son of David?</i> 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 <i>enquiring</i> question; they asked, <i>Is not this the
Son of David?</i> 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 <i>affirming</i> question; <i>Is not this the Son of
David?</i> "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
biassed by worldly interest. So plain and easy was the way made to
this great truth of Christ being the Messiah and Saviour of the
world, that the common people could not miss it; the <i>wayfaring
men, though fools, could not err therein.</i> See <scripRef id="Matt.xiii-p50.1" osisRef="Bible:Isa.35.8" parsed="|Isa|35|8|0|0" passage="Isa 35:8">Isa. xxxv. 8</scripRef>. It was found of them
that sought it. It is an instance of the condescensions of divine
grace, that the things that were <i>hid from the wise and
prudent</i> were <i>revealed unto babes.</i> The world by wisdom
knew not God, and by the foolish things the wise were
confounded.</p>
<p class="indent" id="Matt.xiii-p51">III. The blasphemous cavil of the
Pharisees, <scripRef id="Matt.xiii-p51.1" osisRef="Bible:Matt.12.24" parsed="|Matt|12|24|0|0" passage="Mt 12:24"><i>v.</i> 24</scripRef>.
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; <i>that</i> fed
their pride, supported their power, and filled their purses; and
when they heard the people say, <i>Is not this the Son of
David?</i> they were extremely irritated, more at that than at the
miracle itself; this made them jealous of our Lord Jesus, and
apprehensive, that as <i>his</i> interest in the people's esteem
increased, <i>theirs</i> 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, <scripRef id="Matt.xiii-p51.2" osisRef="Bible:1Sam.18.7-1Sam.18.8" parsed="|1Sam|18|7|18|8" passage="1Sa 18:7,8">1 Sam.
xviii. 7, 8</scripRef>. Note, Those who bind up their happiness in
the praise and applause of men, expose themselves to a perpetual
uneasiness upon every favourable word that they hear said of any
other. The shadow of honour followed Christ, who fled from it, and
fled from the Pharisees, who were eager in the pursuit of it. They
said, "<i>This fellow does not cast out devils, but by Beelzebub
the prince of the devils,</i> and therefore is not the Son of
David." Observe,</p>
<p class="indent" id="Matt.xiii-p52">1. How scornfully they speak of Christ,
<i>this fellow;</i> as if that precious name of his, which is <i>as
ointment poured forth,</i> 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.</p>
<p class="indent" id="Matt.xiii-p53">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 <i>this is the Son of
David,</i> than by suggesting that <i>Christ cast out devils by
Beelzebub;</i> 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 angel 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.</p>
<p class="indent" id="Matt.xiii-p54">IV. Christ's reply to this base
insinuation, <scripRef id="Matt.xiii-p54.1" osisRef="Bible:Matt.12.25-Matt.12.30" parsed="|Matt|12|25|12|30" passage="Mt 12:25-30"><i>v.</i>
25-30</scripRef>. <i>Jesus knew their thoughts.</i> Note, Jesus
Christ knows what we are thinking at any time, knows what is in
man; he <i>understands our thoughts afar off.</i> 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.</p>
<p class="indent" id="Matt.xiii-p55">Christ's reply to this imputation is
copious and cogent, that <i>every mouth may be stopped</i> 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.</p>
<p class="indent" id="Matt.xiii-p56">1. It would be very strange, and highly
improbably, that Satan should be cast out by such a compact,
because then Satan's <i>kingdom would be divided against
itself;</i> which, considering his subtlety, is not a thing to be
imagined, <scripRef id="Matt.xiii-p56.1" osisRef="Bible:Matt.12.25-Matt.12.26" parsed="|Matt|12|25|12|26" passage="Mt 12:25,26"><i>v.</i> 25,
26</scripRef>.</p>
<p class="indent" id="Matt.xiii-p57">(1.) Here is a known rule laid down, that
in all societies a common ruin is the consequence of mutual
quarrels: <i>Every kingdom divided against itself is brought to
desolation;</i> and every family too: <i>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?</i> Cic. <i>Læl.</i> 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 <i>if we bite
and devour one another,</i> shall <i>we be consumed one of
another,</i> <scripRef id="Matt.xiii-p57.1" osisRef="Bible:Gal.5.15" parsed="|Gal|5|15|0|0" passage="Ga 5:15">Gal. v. 15</scripRef>.
Churches and nations have known this by sad experience.</p>
<p class="indent" id="Matt.xiii-p58">(2.) The application of it to the case in
hand (<scripRef id="Matt.xiii-p58.1" osisRef="Bible:Matt.12.26" parsed="|Matt|12|26|0|0" passage="Mt 12:26"><i>v.</i> 26</scripRef>), <i>If
Satan cast out Satan;</i> 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. <i>The works of the devil,</i> 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, <i>how should then
his kingdom stand?</i> 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. <i>What concord or communion can there be
between light and darkness, Christ and Belial, Christ and
Beelzebub?</i> 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.</p>
<p class="indent" id="Matt.xiii-p59">2. It was not at all strange, or
improbable, that devils should be cast out by the Spirit of God;
for,</p>
<p class="indent" id="Matt.xiii-p60">(1.) <i>How</i> otherwise <i>do your
children cast them out?</i> 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 <i>Jewish exorcists</i>
(<scripRef id="Matt.xiii-p60.1" osisRef="Bible:Acts.19.13" parsed="|Acts|19|13|0|0" passage="Ac 19:13">Acts xix. 13</scripRef>), and of some
that <i>in Christ's name cast out devils,</i> though they did not
follow him (<scripRef id="Matt.xiii-p60.2" osisRef="Bible:Mark.9.38" parsed="|Mark|9|38|0|0" passage="Mk 9:38">Mark ix. 38</scripRef>), or
were not faithful to him, <scripRef id="Matt.xiii-p60.3" osisRef="Bible:Matt.7.22" parsed="|Matt|7|22|0|0" passage="Mt 7:22"><i>ch.</i>
vii. 22</scripRef>. 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's seat, who knew faces, and knew
nothing else in judgment: <i>Therefore they shall be your
judges;</i> "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.</p>
<p class="indent" id="Matt.xiii-p61">(2.) This casting out of devils was a
certain token and indication of the approach and appearance of the
kingdom of God (<scripRef id="Matt.xiii-p61.1" osisRef="Bible:Matt.12.28" parsed="|Matt|12|28|0|0" passage="Mt 12:28"><i>v.</i>
28</scripRef>); "But if it be indeed that <i>I cast out devils by
the Spirit of God,</i> 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 <i>sent of God,</i> but this proved him
sent of God to destroy the devil's kingdom and his works. Now that
great promise was evidently fulfilled, that <i>the seed of the
woman should break the serpent's head,</i> <scripRef id="Matt.xiii-p61.2" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15">Gen. iii. 15</scripRef>. "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 <i>works in the children of</i>
unbelief and <i>disobedience.</i> [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 <i>the kingdom of God is come</i> to that
soul, the kingdom of grace, a blessed earnest of the kingdom of the
glory.</p>
<p class="indent" id="Matt.xiii-p62">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 (<scripRef id="Matt.xiii-p62.1" osisRef="Bible:Matt.12.29" parsed="|Matt|12|29|0|0" passage="Mt 12:29"><i>v.</i>
29</scripRef>); <i>How can one enter into a strong man's house, and
plunder his goods,</i> and carry them away, <i>except he first bind
the strong man? And then he</i> 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; <i>to turn the people
from darkness to light,</i> from sin to holiness, from this world
to a better, <i>from the power of Satan unto God</i> (<scripRef id="Matt.xiii-p62.2" osisRef="Bible:Acts.26.18" parsed="|Acts|26|18|0|0" passage="Ac 26:18">Acts xxvi. 18</scripRef>); 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
<i>sword</i> out of the devil's hand, that he might wrest the
<i>sceptre</i> 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 <i>from the service of idols to serve the
living God,</i> 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.</p>
<p class="indent" id="Matt.xiii-p63">4. It is here intimated, that this holy
war, which Christ was carrying on with vigour against the devil and
his kingdom, was such as would not admit of a neutrality (<scripRef id="Matt.xiii-p63.1" osisRef="Bible:Matt.12.30" parsed="|Matt|12|30|0|0" passage="Mt 12:30"><i>v.</i> 30</scripRef>), <i>He that is not with
me is against me.</i> 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 <i>are not against us, to be with us</i> (<scripRef id="Matt.xiii-p63.2" osisRef="Bible:Luke.9.50" parsed="|Luke|9|50|0|0" passage="Lu 9:50">Luke ix. 50</scripRef>); but in the great quarrel
between Christ and the devil, no peace is to be sought, nor any
such favourable construction to be made of any indifference in the
matter; he that is not hearty <i>for</i> Christ, will be reckoned
with as really <i>against</i> 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 (<scripRef id="Matt.xiii-p63.3" osisRef="Bible:1Kgs.18.21" parsed="|1Kgs|18|21|0|0" passage="1Ki 18:21">1
Kings xviii. 21</scripRef>), 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
<i>Gilead beyond Jordan, or Asher on the sea-shore,</i> (<scripRef id="Matt.xiii-p63.4" osisRef="Bible:Judg.4.16-Judg.4.17" parsed="|Judg|4|16|4|17" passage="Jdg 4:16,17">Judg. iv. 16, 17</scripRef>), we must be
entirely, faithfully, and immovably, on Christ's side; it is the
<i>right</i> side, and will at last be the <i>rising</i> side. See
<scripRef id="Matt.xiii-p63.5" osisRef="Bible:Exod.32.26" parsed="|Exod|32|26|0|0" passage="Ex 32:26">Exod. xxxii. 26</scripRef>.</p>
<p class="indent" id="Matt.xiii-p64">The latter clause is to the same purport:
<i>He that gathereth not with me scattereth.</i> 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,
<scripRef id="Matt.xiii-p64.1" osisRef="Bible:John.11.52 Bible:Eph.1.10" parsed="|John|11|52|0|0;|Eph|1|10|0|0" passage="Joh 11:52,Eph 1:10">John xi. 52; Eph. i.
10</scripRef>. (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 <i>gather
not with Christ, we scatter;</i> 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.</p>
<p class="indent" id="Matt.xiii-p65">V. Here is a discourse of Christ's upon
this occasion, concerning tongue-sins; <i>Wherefore I say unto
you.</i> 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.</p>
<p class="indent" id="Matt.xiii-p66">1. Blasphemous words against the Holy Ghost
are the worst kind of tongue-sins, and unpardonable, <scripRef id="Matt.xiii-p66.1" osisRef="Bible:Matt.12.31-Matt.12.32" parsed="|Matt|12|31|12|32" passage="Mt 12:31,32"><i>v.</i> 31, 32</scripRef>.</p>
<p class="indent" id="Matt.xiii-p67">(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: <i>All manner of sin and blasphemy shall be forgiven unto
men.</i> Though the sin has been <i>as scarlet and crimson</i>
(<scripRef id="Matt.xiii-p67.1" osisRef="Bible:Isa.1.18" parsed="|Isa|1|18|0|0" passage="Isa 1:18">Isa. i. 18</scripRef>), though ever
so heinous in its nature, ever so much aggravated by its
circumstances, and ever so often repeated, though it <i>reach up to
the heavens,</i> yet <i>with the Lord there is mercy, that reacheth
beyond the heavens;</i> mercy will be extended even to blasphemy, a
sin immediately touching God's name and honour. Paul obtained
mercy, who had <i>been a blasphemer,</i> <scripRef id="Matt.xiii-p67.2" osisRef="Bible:1Tim.1.13" parsed="|1Tim|1|13|0|0" passage="1Ti 1:13">1 Tim. i. 13</scripRef>. Well may we say, <i>Who is a
God like unto thee, pardoning iniquity?</i> <scripRef id="Matt.xiii-p67.3" osisRef="Bible:Mic.7.18" parsed="|Mic|7|18|0|0" passage="Mic 7:18">Micah vii. 18</scripRef>. Even <i>words spoken against
the Son of man shall be forgiven;</i> 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>I, as a deaf man, heard
not.</i> Observe, <i>They shall be forgiven unto men,</i> 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.</p>
<p class="indent" id="Matt.xiii-p68">(2.) Here is an exception of <i>the
blasphemy against the Holy Ghost,</i> which is here declared to be
the only unpardonable sin. See here,</p>
<p class="indent" id="Matt.xiii-p69">[1.] What this sin; it is <i>speaking
against the Holy Ghost.</i> See what malignity there is in
tongue-sins, when the only unpardonable sin is so. <i>But Jesus
knew their thoughts,</i> <scripRef id="Matt.xiii-p69.1" osisRef="Bible:Matt.12.25" parsed="|Matt|12|25|0|0" passage="Mt 12:25"><i>v.</i>
25</scripRef>. 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 <i>who then should be saved?</i> It is
adjudged in our law, that an act of indemnity shall always be
construed in favour 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 <i>that blaspheme the Holy Ghost;</i> 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
<i>the Son of God,</i> 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 (<scripRef id="Matt.xiii-p69.2" osisRef="Bible:Mark.3.28 Bible:Luke.12.10" parsed="|Mark|3|28|0|0;|Luke|12|10|0|0" passage="Mk 3:28,Lu 12:10">Mark iii. 28; Luke xii. 10</scripRef>);
<i>Whosoever shall blaspheme.</i> 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 colour 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 <i>First,</i>
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.
<i>Secondly,</i> This was the most powerful evidence, and more apt
to convince than miracles themselves. <i>Thirdly,</i> 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.</p>
<p class="indent" id="Matt.xiii-p70">[2.] What the sentence is that is passed
upon it; <i>It shall not be forgiven, neither in this world, nor in
the world to come.</i> As in the then present state of the Jewish
church, there was no sacrifice of expiation for <i>the soul that
sinned presumptuously;</i> so neither under the dispensation of
gospel grace, which is often in scripture called <i>the world to
come,</i> shall there be any pardon to <i>such as tread underfoot
the blood of the covenant, and do despite to the Spirit of
grace:</i> 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, <i>It shall be forgiven neither now,</i> in the sinner's own
conscience, <i>nor in the great day,</i> 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 <i>the
wrath to come.</i></p>
<p class="indent" id="Matt.xiii-p71">2. Christ speaks here concerning other
wicked words, the products of corruption reigning in the heart, and
breaking out thence, <scripRef id="Matt.xiii-p71.1" osisRef="Bible:Matt.12.33-Matt.12.35" parsed="|Matt|12|33|12|35" passage="Mt 12:33-35"><i>v.</i>
33-35</scripRef>. It was said (<scripRef id="Matt.xiii-p71.2" osisRef="Bible:Matt.12.25" parsed="|Matt|12|25|0|0" passage="Mt 12:25"><i>v.</i> 25</scripRef>) that <i>Jesus knew their
thoughts,</i> 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 endeavoured
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.</p>
<p class="indent" id="Matt.xiii-p72">(1.) The heart is the <i>root,</i> the
language is the <i>fruit</i> (<scripRef id="Matt.xiii-p72.1" osisRef="Bible:Matt.12.33" parsed="|Matt|12|33|0|0" passage="Mt 12:33"><i>v.</i> 33</scripRef>); 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 <i>what
manner of spirit they are of: "Either make the tree good, and then
the fruit will be good;</i> get pure hearts and then you will have
pure lips and pure lives; or else <i>the tree will be corrupt, and
the fruit</i> 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 <i>trans</i>formed, the life
will never be thoroughly <i>re</i>formed. 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.</p>
<p class="indent" id="Matt.xiii-p73">(2.) The heart is the <i>fountain,</i> the
words are the streams (<scripRef id="Matt.xiii-p73.1" osisRef="Bible:Matt.12.34" parsed="|Matt|12|34|0|0" passage="Mt 12:34"><i>v.</i>
34</scripRef>); <i>Out of the abundance of the heart the mouth
speaks,</i> as the streams are the overflowings of the spring. A
wicked heart is said to <i>send forth wickedness, as a fountain
casts forth her waters,</i> <scripRef id="Matt.xiii-p73.2" osisRef="Bible:Jer.6.7" parsed="|Jer|6|7|0|0" passage="Jer 6:7">Jer. vi.
7</scripRef>. <i>A troubled fountain, and a corrupt spring,</i>
such as Solomon speaks of (<scripRef id="Matt.xiii-p73.3" osisRef="Bible:Prov.25.26" parsed="|Prov|25|26|0|0" passage="Pr 25:26">Prov. xxv.
26</scripRef>), must needs <i>send forth muddy and unpleasant
streams.</i> 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, <i>season the speech,</i> and purify the
<i>corrupt communications.</i> This they wanted, they were evil;
<i>and how can ye, being evil, speak good things?</i> They were
<i>a generation of vipers;</i> John Baptist had called them so
(<scripRef id="Matt.xiii-p73.4" osisRef="Bible:Matt.3.7" parsed="|Matt|3|7|0|0" passage="Mt 3:7"><i>ch.</i> iii. 7</scripRef>), and they
were still the same; for <i>can the Ethiopian change his skin?</i>
The people looked upon the Pharisees as a generation of saints, but
Christ calls them <i>a generation of vipers, the seed of the
serpent,</i> that had an enmity to Christ and his gospel. Now what
could be expected from <i>a generation of vipers,</i> 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, <i>Wickedness proceedeth from the
wicked,</i> <scripRef id="Matt.xiii-p73.5" osisRef="Bible:1Sam.24.13" parsed="|1Sam|24|13|0|0" passage="1Sa 24:13">1 Sam. xxiv.
13</scripRef>. <i>The vile person will speak villany,</i> <scripRef id="Matt.xiii-p73.6" osisRef="Bible:Isa.32.6" parsed="|Isa|32|6|0|0" passage="Isa 32:6">Isa. xxxii. 6</scripRef>. 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 <i>among scorpions</i> (<scripRef id="Matt.xiii-p73.7" osisRef="Bible:Ezek.2.6" parsed="|Ezek|2|6|0|0" passage="Eze 2:6">Ezek. ii. 6</scripRef>), and must not think it
strange if they be stung and bitten.</p>
<p class="indent" id="Matt.xiii-p74">(3.) The heart is the <i>treasury,</i> the
words are the things brought out of that treasury (<scripRef id="Matt.xiii-p74.1" osisRef="Bible:Matt.12.35" parsed="|Matt|12|35|0|0" passage="Mt 12:35"><i>v.</i> 35</scripRef>); and from hence men's
characters may be drawn, and may be judged of.</p>
<p class="indent" id="Matt.xiii-p75">[1.] It is the character of a <i>good
man,</i> that he has a <i>good treasure in his heart,</i> and from
thence <i>brings forth good things,</i> as there is occasion.
Graces, comforts, experiences, good knowledge, good affections,
good resolutions, these are a <i>good treasure in the heart;</i>
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. <i>A good
man,</i> thus furnished, will <i>bring forth,</i> 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 <scripRef id="Matt.xiii-p75.1" osisRef="Bible:Prov.10.11 Bible:Prov.10.13 Bible:Prov.10.14 Bible:Prov.10.20 Bible:Prov.10.21 Bible:Prov.10.31 Bible:Prov.10.32" parsed="|Prov|10|11|0|0;|Prov|10|13|0|0;|Prov|10|14|0|0;|Prov|10|20|0|0;|Prov|10|21|0|0;|Prov|10|31|0|0;|Prov|10|32|0|0" passage="Pr 10:11,13,14,20,21,31,32">Prov. x. 11, 13, 14, 20, 21, 31,
32</scripRef>. This is <i>bringing forth good things.</i> Some
pretend to good expenses that have not a <i>good treasure</i>—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 <i>faith without works is dead:</i> and some have a
<i>good treasure</i> of wisdom and knowledge, but they are not
communicative, they do not <i>bring forth</i> out of it: they have
a talent, but know not how to trade with it. The complete Christian
in <i>this</i> bears the image of God, that he both <i>is good, and
does good.</i></p>
<p class="indent" id="Matt.xiii-p76">[2.] It is the character of <i>an evil
man,</i> that he has an <i>evil treasure in his heart,</i> and out
of it <i>bringeth forth evil things.</i> 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
dishonour of God, and the hurt of others. See <scripRef id="Matt.xiii-p76.1" osisRef="Bible:Gen.6.5 Bible:Gen.6.12 Bible:Matt.15.18-Matt.15.20 Bible:Jas.1.15" parsed="|Gen|6|5|0|0;|Gen|6|12|0|0;|Matt|15|18|15|20;|Jas|1|15|0|0" passage="Ge 6:5,12,Mt 15:18-20,Jam 1:15">Gen. vi. 5, 12; Matt. xv. 18-20;
Jam. i. 15</scripRef>. But <i>treasures of wickedness</i>
(<scripRef id="Matt.xiii-p76.2" osisRef="Bible:Prov.10.2" parsed="|Prov|10|2|0|0" passage="Pr 10:2">Prov. x. 2</scripRef>) will be
<i>treasures of wrath.</i></p>
<p class="indent" id="Matt.xiii-p77">3. Christ speaks here concerning <i>idle
words,</i> and shows what evil there is in them (<scripRef id="Matt.xiii-p77.1" osisRef="Bible:Matt.12.36-Matt.12.37" parsed="|Matt|12|36|12|37" passage="Mt 12:36,37"><i>v.</i> 36, 37</scripRef>); much more is there in
such wicked words as the Pharisees spoke. It concerns us to think
much of the day of judgment, that <i>that</i> may be a check upon
our tongues; and let us consider,</p>
<p class="indent" id="Matt.xiii-p78">(1.) How particular the account will be of
tongue-sins in that day: even <i>for every idle words,</i> or
discourse, <i>that men speak, they shall give account.</i> This
intimates, [1.] That God takes notice of every word we say, even
that which we ourselves do not notice. See <scripRef id="Matt.xiii-p78.1" osisRef="Bible:Ps.139.4" parsed="|Ps|139|4|0|0" passage="Ps 139:4">Psalm cxxxix. 4</scripRef>. <i>Not a word in my tongue
but thou knowest it:</i> 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 <i>idle words</i> are the same with that
<i>foolish talking and jesting</i> which is forbidden, <scripRef id="Matt.xiii-p78.2" osisRef="Bible:Eph.5.4" parsed="|Eph|5|4|0|0" passage="Eph 5:4">Eph. v. 4</scripRef>. This is that sin which is
seldom wanting in <i>the multitude of words, unprofitable talk,</i>
<scripRef id="Matt.xiii-p78.3" osisRef="Bible:Job.15.3" parsed="|Job|15|3|0|0" passage="Job 15:3">Job xv. 3</scripRef>. [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.</p>
<p class="indent" id="Matt.xiii-p79">(2.) How strict the judgment will be upon
that account (<scripRef id="Matt.xiii-p79.1" osisRef="Bible:Matt.12.37" parsed="|Matt|12|37|0|0" passage="Mt 12:37"><i>v.</i>
37</scripRef>); <i>By thy words thou shall be justified or
condemned;</i> a common rule in men's judgments, and here applied
to God's. Note, The constant tenour 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, <scripRef id="Matt.xiii-p79.2" osisRef="Bible:Jas.1.26" parsed="|Jas|1|26|0|0" passage="Jam 1:26">Jam. i. 26</scripRef>. Some think that Christ here
refers to that of Eliphaz (<scripRef id="Matt.xiii-p79.3" osisRef="Bible:Job.15.6" parsed="|Job|15|6|0|0" passage="Job 15:6">Job xv.
6</scripRef>), <i>Thine own mouth condemneth thee, and not I;</i>
or, rather, to that of Solomon (<scripRef id="Matt.xiii-p79.4" osisRef="Bible:Prov.18.21" parsed="|Prov|18|21|0|0" passage="Pr 18:21">Prov.
xviii. 21</scripRef>), <i>Death and life are in the power of the
tongue.</i></p>
</div><scripCom id="Matt.xiii-p79.5" osisRef="Bible:Matt.12.38-Matt.12.45" parsed="|Matt|12|38|12|45" passage="Mt 12:38-45" type="Commentary"/><div class="Commentary" id="Bible:Matt.12.38-Matt.12.45">
<h4 id="Matt.xiii-p79.6">The Pharisees Ask a Sign.</h4>
<p class="passage" id="Matt.xiii-p80">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 <i>is</i>
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 <i>is</i> 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 <i>it</i> 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 <i>state</i> of that man is worse than the
first. Even so shall it be also unto this wicked generation.</p>
<p class="indent" id="Matt.xiii-p81">It is probable that these Pharisees with
whom Christ is here in discourse were not the same that cavilled at
him (<scripRef id="Matt.xiii-p81.1" osisRef="Bible:Matt.12.24" parsed="|Matt|12|24|0|0" passage="Mt 12:24"><i>v.</i> 24</scripRef>), 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,</p>
<p class="indent" id="Matt.xiii-p82">I. Their address to him, <scripRef id="Matt.xiii-p82.1" osisRef="Bible:Matt.12.38" parsed="|Matt|12|38|0|0" passage="Mt 12:38"><i>v.</i> 38</scripRef>. They compliment him with the
title of <i>Master,</i> pretending respect for him, when they
intended to abuse him; all are not indeed Christ's servants, who
call him <i>Master.</i> Their request is, <i>We would see a sign
from thee.</i> It was highly reasonable that they should see a
sign, that he should by miracles prove his divine mission: see
<scripRef id="Matt.xiii-p82.2" osisRef="Bible:Exod.4.8-Exod.4.9" parsed="|Exod|4|8|4|9" passage="Ex 4:8,9">Exod. iv. 8, 9</scripRef>. 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 <i>sent
of God.</i> Note, It is natural to proud men to <i>pre</i>scribe to
God, and then to make that an excuse for not <i>sub</i>scribing to
him; but a man's <i>of</i>fence will never be his
<i>de</i>fence.</p>
<p class="indent" id="Matt.xiii-p83">II. His answer to this address, this
insolent demand,</p>
<p class="indent" id="Matt.xiii-p84">1. He condemns the demand, as the language
of <i>an evil and adulterous generation,</i> <scripRef id="Matt.xiii-p84.1" osisRef="Bible:Matt.12.39" parsed="|Matt|12|39|0|0" passage="Mt 12:39"><i>v.</i> 39</scripRef>. He fastens the charge, not only
on <i>the scribes and Pharisees,</i> 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 <i>an adulterous generation,</i> (1.) As an adulterous
brood; so miserably degenerated from the faith and obedience of
their ancestors, that Abraham and Israel acknowledged them not. See
<scripRef id="Matt.xiii-p84.2" osisRef="Bible:Isa.57.3" parsed="|Isa|57|3|0|0" passage="Isa 57:3">Isa. lvii. 3</scripRef>. 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.</p>
<p class="indent" id="Matt.xiii-p85">2. He refuses to give them any other sign
than he has already given them, but <i>that of the prophet
Jonas.</i> Note, Though Christ is always ready to hear and answer
holy desires and prayers, yet he will not gratify corrupt lusts and
humours. Those who <i>ask amiss, ask, and have not.</i> 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.</p>
<p class="indent" id="Matt.xiii-p86">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, <i>the
resurrection of Christ from the dead by his own power,</i> called
here <i>the sign of the prophet Jonas</i> 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 <i>declared to be
the Son of God with power,</i> <scripRef id="Matt.xiii-p86.1" osisRef="Bible:Rom.1.4" parsed="|Rom|1|4|0|0" passage="Ro 1:4">Rom. i.
4</scripRef>. That was such a sign as surpassed all the rest,
completed and crowned them. "<i>If they will not believe</i> the
former signs, they will believe this (<scripRef id="Matt.xiii-p86.2" osisRef="Bible:Exod.4.9" parsed="|Exod|4|9|0|0" passage="Ex 4:9">Exod. iv. 9</scripRef>), 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, <i>His disciples came and
stole him away;</i> for none are so incurably blind as those who
are resolved they will not see.</p>
<p class="indent" id="Matt.xiii-p87">Now this sign of the prophet Jonas he
further explains here; (<scripRef id="Matt.xiii-p87.1" osisRef="Bible:Matt.12.40" parsed="|Matt|12|40|0|0" passage="Mt 12:40"><i>v.</i>
40</scripRef>) <i>As Jonas was three days and three nights in the
whale's belly,</i> 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 <i>in the belly of hell</i> (<scripRef id="Matt.xiii-p87.2" osisRef="Bible:Jonah.2.2" parsed="|Jonah|2|2|0|0" passage="Jon 2:2">Jonah ii. 2</scripRef>), 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, <i>three days and three
nights;</i> 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 (<b><i>nychthemerai</i></b>, 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 <scripRef id="Matt.xiii-p87.3" osisRef="Bible:1Kgs.20.29 Bible:Esth.4.16 Bible:Esth.5.1 Bible:Luke.2.21" parsed="|1Kgs|20|29|0|0;|Esth|4|16|0|0;|Esth|5|1|0|0;|Luke|2|21|0|0" passage="1Ki 20:29,Es 4:16,5:1,Lu 2:21">1
Kings xx. 29; Esth. iv. 16; v. 1; Luke ii. 21</scripRef>. 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 <i>toward
God's holy temple</i> (<scripRef id="Matt.xiii-p87.4" osisRef="Bible:Jonah.2.4" parsed="|Jonah|2|4|0|0" passage="Jon 2:4">Jonah ii.
4</scripRef>), so Christ when he lay in the grave, is expressly
said to <i>rest in hope,</i> as one assured he should <i>not see
corruption,</i> <scripRef id="Matt.xiii-p87.5" osisRef="Bible:Acts.2.26-Acts.2.27" parsed="|Acts|2|26|2|27" passage="Ac 2:26,27">Acts ii. 26,
27</scripRef>. [4.] As Jonah on the third day was discharged from
his prison, and came to the land of the living again, from <i>the
congregation of the dead</i> (for dead things are said to be
<i>formed from under the waters,</i> <scripRef id="Matt.xiii-p87.6" osisRef="Bible:Job.26.5" parsed="|Job|26|5|0|0" passage="Job 26:5">Job xxvi. 5</scripRef>), so Christ on the third day
should return to life, and rise out of his grave to send abroad the
gospel to the Gentiles.</p>
<p class="indent" id="Matt.xiii-p88">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
colours; 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.</p>
<p class="indent" id="Matt.xiii-p89">Now Christ represents the people of the
Jews,</p>
<p class="indent" id="Matt.xiii-p90">(1.) As a generation that would be
condemned by the <i>men of Nineveh,</i> whose <i>repenting at the
preaching of Jonas</i> would <i>rise up in judgment</i> against
them, <scripRef id="Matt.xiii-p90.1" osisRef="Bible:Matt.12.41" parsed="|Matt|12|41|0|0" passage="Mt 12:41"><i>v.</i> 41</scripRef>.
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 <i>the kingdom of heaven is at hand.</i> [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 <i>repented at the preaching
of Jonas,</i> 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 <i>the things
that belong to their peace,</i> will shame those who grope at
noon-day.</p>
<p class="indent" id="Matt.xiii-p91">(2.) As a generation that would be
condemned by the queen of the south, the queen of Sheba, <scripRef id="Matt.xiii-p91.1" osisRef="Bible:Matt.12.42" parsed="|Matt|12|42|0|0" passage="Mt 12:42"><i>v.</i> 42</scripRef>. 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, <i>in whom are hid all the treasures of
wisdom.</i> [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.] <i>She came from the
uttermost parts of the earth,</i> but we have Christ among us, and
his word nigh us: <i>Behold he stands at the door, and knocks.</i>
[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 <i>hear</i>
Solomon's wisdom; he could not <i>give</i> her wisdom: but Christ
will give wisdom to those who come to him; nay, he will himself be
<i>made of God to them Wisdom;</i> 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.</p>
<p class="indent" id="Matt.xiii-p92">(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, <scripRef id="Matt.xiii-p92.1" osisRef="Bible:Matt.12.43-Matt.12.45" parsed="|Matt|12|43|12|45" passage="Mt 12:43-45"><i>v.</i> 43-45</scripRef>. The devil is here called
<i>the unclean spirit,</i> for he has lost all his purity, and
delights in and promotes all manner of impurity among men. Now,</p>
<p class="indent" id="Matt.xiii-p93">[1.] The parable represents his possessing
men's bodies: Christ having lately cast out a devil, and they
having said <i>he had a devil,</i> 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 ejectment of him
was final, and such as barred a re-entry: we find him charging the
evil spirit to <i>go out, and enter no more,</i> <scripRef id="Matt.xiii-p93.1" osisRef="Bible:Mark.9.25" parsed="|Mark|9|25|0|0" passage="Mk 9:25">Mark ix. 25</scripRef>. 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 <i>he sleeps not except he have done mischief</i> (<scripRef id="Matt.xiii-p93.2" osisRef="Bible:Prov.4.16" parsed="|Prov|4|16|0|0" passage="Pr 4:16">Prov. iv. 16</scripRef>); <i>he walks in dry
places,</i> like one that is very melancholy; he <i>seeks rest but
finds none,</i> 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.</p>
<p class="indent" id="Matt.xiii-p94">[2.] The application of the parable makes
it to represent the case of the body of the Jewish church and
nation: <i>So shall it be with this wicked generation,</i> that now
resist, and will finally reject, the gospel of Christ. The devil,
who by the labours 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.</p>
<p class="indent" id="Matt.xiii-p95">The body of that nation is here
represented, <i>First,</i> 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 wilful
contempt of, and opposition to, Christ and his gospel.
<i>Secondly,</i> 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, <scripRef id="Matt.xiii-p95.1" osisRef="Bible:Isa.10.6" parsed="|Isa|10|6|0|0" passage="Isa 10:6">Isa. x.
6</scripRef>), and their destruction by the Romans was likely to be
greater than any other, as their sins had been more flagrant: then
it was <i>that wrath came upon them to the uttermost,</i> <scripRef id="Matt.xiii-p95.2" osisRef="Bible:1Thess.2.15-1Thess.2.16" parsed="|1Thess|2|15|2|16" passage="1Th 2:15,16">1 Thess. ii. 15, 16</scripRef>. 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; <i>for the last state of such will be worse than the
first.</i></p>
</div><scripCom id="Matt.xiii-p95.3" osisRef="Bible:Matt.12.46-Matt.12.50" parsed="|Matt|12|46|12|50" passage="Mt 12:46-50" type="Commentary"/><div class="Commentary" id="Bible:Matt.12.46-Matt.12.50">
<h4 id="Matt.xiii-p95.4">Who Are Christ's Relations.</h4>
<p class="passage" id="Matt.xiii-p96">46 While he yet talked to the people, behold,
<i>his</i> 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.</p>
<p class="indent" id="Matt.xiii-p97">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,</p>
<p class="indent" id="Matt.xiii-p98">Observe, I. How Christ was interrupted in
his preaching by <i>his mother and his brethren,</i> that <i>stood
without, desiring to speak with him</i> (<scripRef id="Matt.xiii-p98.1" osisRef="Bible:Matt.12.40 Bible:Matt.12.47" parsed="|Matt|12|40|0|0;|Matt|12|47|0|0" passage="Mt 12:40,47"><i>v.</i> 40, 47</scripRef>); 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 <i>who did not believe in him,</i>
<scripRef id="Matt.xiii-p98.2" osisRef="Bible:John.7.5" parsed="|John|7|5|0|0" passage="Joh 7:5">John vii. 5</scripRef>); 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
<i>him</i> wisdom.</p>
<p class="indent" id="Matt.xiii-p99">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 cavilled 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.</p>
<p class="indent" id="Matt.xiii-p100">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 <i>that</i> 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.</p>
<p class="indent" id="Matt.xiii-p101">3. They not only would not hear him
themselves, but they interrupted others that <i>heard him
gladly.</i> The devil was a sworn enemy to our Saviour'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 endeavoured 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
<i>Peter</i> was offensive to Christ, with his, "<i>Master, spare
thyself,</i>" 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, <i>How is
it that ye sought me? Wist he not, that I must be about my Father's
business?</i> And it was then said, she <i>laid up that saying in
her heart</i> (<scripRef id="Matt.xiii-p101.1" osisRef="Bible:Luke.2.49" parsed="|Luke|2|49|0|0" passage="Lu 2:49">Luke ii. 49</scripRef>);
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.</p>
<p class="indent" id="Matt.xiii-p102">II. How he resented this interruption,
<scripRef id="Matt.xiii-p102.1" osisRef="Bible:Matt.12.48-Matt.12.50" parsed="|Matt|12|48|12|50" passage="Mt 12:48-50"><i>v.</i> 48-50</scripRef>.</p>
<p class="indent" id="Matt.xiii-p103">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. <i>Who is my mother and who are my brethren?</i>
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 <i>every thing is beautiful in its
season,</i> 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 <i>do
good,</i> in such a case, we must <i>say to our Father, I have not
seen him,</i> as Levi did, <scripRef id="Matt.xiii-p103.1" osisRef="Bible:Deut.33.9" parsed="|Deut|33|9|0|0" passage="De 33:9">Deut.
xxxiii. 9</scripRef>. The nearest relations must be comparatively
hated, that is, we must love them less than Christ (<scripRef id="Matt.xiii-p103.2" osisRef="Bible:Luke.14.26" parsed="|Luke|14|26|0|0" passage="Lu 14:26">Luke xiv. 26</scripRef>), and our duty to God
must have the preference. This Christ has here given us an example
of; <i>the zeal of God's house</i> did so far <i>eat him up,</i>
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.</p>
<p class="indent" id="Matt.xiii-p104">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,</p>
<p class="indent" id="Matt.xiii-p105">(1.) The description of Christ's disciples.
They are such as <i>do the will of his Father;</i> not only hear
it, and know it, and talk of it, but <i>do it;</i> for doing the
will of God is the best preparative for discipleship (<scripRef id="Matt.xiii-p105.1" osisRef="Bible:John.7.17" parsed="|John|7|17|0|0" passage="Joh 7:17">John vii. 17</scripRef>), and the best proof of
it (<scripRef id="Matt.xiii-p105.2" osisRef="Bible:Matt.7.21" parsed="|Matt|7|21|0|0" passage="Mt 7:21"><i>ch.</i> vii. 21</scripRef>);
<i>that</i> 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, <scripRef id="Matt.xiii-p105.3" osisRef="Bible:John.6.38" parsed="|John|6|38|0|0" passage="Joh 6:38">John vi. 38</scripRef>.</p>
<p class="indent" id="Matt.xiii-p106">(2.) The dignity of Christ's disciples:
<i>The same is my brother, and sister, and mother.</i> 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 <i>left their father</i> (<scripRef id="Matt.xiii-p106.1" osisRef="Bible:Matt.4.22 Bible:Matt.10.37" parsed="|Matt|4|22|0|0;|Matt|10|37|0|0" passage="Mt 4:22,10:37"><i>ch.</i> iv. 22; x. 37</scripRef>); 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 honour, <i>a hundred fold?</i> <scripRef id="Matt.xiii-p106.2" osisRef="Bible:Matt.19.29" parsed="|Matt|19|29|0|0" passage="Mt 19:29"><i>ch.</i> xix. 29</scripRef>. It was very endearing and
very encouraging for Christ to say, <i>Behold my mother and my
brethren;</i> yet it was not <i>their</i> privilege alone, <i>this
honour have all the saints.</i> 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 <i>do the
kinsman's part</i> (<scripRef id="Matt.xiii-p106.3" osisRef="Bible:Ruth.3.13" parsed="|Ruth|3|13|0|0" passage="Ru 3:13">Ruth iii.
13</scripRef>), nor will ever be ashamed of his poor relations, but
will confess them before men, before the angels, and before his
Father.</p>
</div></div2>