Text -- Matthew 12:1-29 (NET)

Lord of the Sabbath

12:1 At that time Jesus went through the grain fields on a Sabbath. His disciples were hungry, and they began to pick heads of wheat and eat them. 12:2 But when the Pharisees saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 12:3 He said to them, “Haven’t you read what David did when he and his companions were hungry– 12:4 how he entered the house of God and they ate the sacred bread, which was against the law for him or his companions to eat, but only for the priests? 12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty? 12:6 I tell you that something greater than the temple is here. 12:7 If you had known what this means: ‘I want mercy and not sacrifice,’ you would not have condemned the innocent. 12:8 For the Son of Man is lord of the Sabbath.” 12:9 Then Jesus left that place and entered their synagogue. 12:10 A man was there who had a withered hand. And they asked Jesus, “Is it lawful to heal on the Sabbath?” so that they could accuse him. 12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out? 12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.” 12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, as healthy as the other. 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate him.

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great crowds followed him, and he healed them all. 12:16 But he sternly warned them not to make him known. 12:17 This fulfilled what was spoken by Isaiah the prophet: 12:18 “Here is my servant whom I have chosen, the one I love, in whom I take great delight. I will put my Spirit on him, and he will proclaim justice to the nations. 12:19 He will not quarrel or cry out, nor will anyone hear his voice in the streets. 12:20 He will not break a bruised reed or extinguish a smoldering wick, until he brings justice to victory. 12:21 And in his name the Gentiles will hope.”

Jesus and Beelzebul

12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus healed him so that he could speak and see. 12:23 All the crowds were amazed and said, “Could this one be the Son of David?” 12:24 But when the Pharisees heard this they said, “He does not cast out demons except by the power of Beelzebul, the ruler of demons!” 12:25 Now when Jesus realized what they were thinking, he said to them, “Every kingdom divided against itself is destroyed, and no town or house divided against itself will stand. 12:26 So if Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12:27 And if I cast out demons by Beelzebul, by whom do your sons cast them out? For this reason they will be your judges. 12:28 But if I cast out demons by the Spirit of God, then the kingdom of God has already overtaken you. 12:29 How else can someone enter a strong man’s house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 12:1

¹ tn Here δέ (de) has not been translated.

² tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

NET Notes: Mat 12:2

¹ sn See the note on Pharisees in 3:7.

NET Notes: Mat 12:3

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 12:4

¹ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

² tn Grk “the bread of presentation.”

sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

³ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

⁴ sn See 1 Sam 21:1-6.

NET Notes: Mat 12:6

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 12:7

¹ tn Here δέ (de) has not been translated.

² sn A quotation from Hos 6:6 (see also Matt 9:13).

NET Notes: Mat 12:8

¹ tn The term “lord” is in emphatic position in the Greek text.

sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

NET Notes: Mat 12:9

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ sn See the note on synagogues in 4:23.

NET Notes: Mat 12:10

¹ tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² sn Withered means the man’s hand was shrunken and paralyzed.

³ tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.

⁴ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

NET Notes: Mat 12:13

¹ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

NET Notes: Mat 12:14

¹ tn Grk “destroy.”

NET Notes: Mat 12:15

¹ tn Here καί (kai) has not been translated.

² tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.

NET Notes: Mat 12:17

¹ tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.

NET Notes: Mat 12:18

¹ tn Grk “Behold my servant.”

² tn Grk “in whom my soul is well pleased.”

NET Notes: Mat 12:21

¹ tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).

² sn Verses 18-21 are a quotation from Isa 42:1-4.

NET Notes: Mat 12:22

¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

² tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”

NET Notes: Mat 12:24

¹ sn See the note on Pharisees in 3:7.

² tn Grk “except by Beelzebul.”

sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

³ tn Or “prince.”

NET Notes: Mat 12:25

¹ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

² sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

³ tn Or “is left in ruins.”

NET Notes: Mat 12:26

¹ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

NET Notes: Mat 12:27

¹ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

² tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

NET Notes: Mat 12:28

¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

² tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

NET Notes: Mat 12:29

¹ tn Grk “Or how can.”

² sn The strong man here pictures Satan.

³ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.