Discovery BoxMatthew 12:1-32
Context12:1 At that time Jesus went through the grain fields on a Sabbath. His 1 disciples were hungry, and they began to pick heads of wheat 2 and eat them. 12:2 But when the Pharisees 3 saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 12:3 He 4 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 5 the sacred bread, 6 which was against the law 7 for him or his companions to eat, but only for the priests? 8 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 9 tell you that something greater than the temple is here. 12:7 If 10 you had known what this means: ‘I want mercy and not sacrifice,’ 11 you would not have condemned the innocent. 12:8 For the Son of Man is lord 12 of the Sabbath.”
12:9 Then 13 Jesus 14 left that place and entered their synagogue. 15 12:10 A 16 man was there who had a withered 17 hand. And they asked Jesus, 18 “Is it lawful to heal on the Sabbath?” 19 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, 20 as healthy as the other. 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate 21 him.
12:15 Now when Jesus learned of this, he went away from there. Great 22 crowds 23 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: 24
12:18 “Here is 25 my servant whom I have chosen,
the one I love, in whom I take great delight. 26
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 27 will hope.” 28
12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 29 healed him so that he could speak and see. 30 12:23 All the crowds were amazed and said, “Could this one be the Son of David?” 12:24 But when the Pharisees 31 heard this they said, “He does not cast out demons except by the power of Beelzebul, 32 the ruler 33 of demons!” 12:25 Now when Jesus 34 realized what they were thinking, he said to them, 35 “Every kingdom divided against itself is destroyed, 36 and no town or house divided against itself will stand. 12:26 So if 37 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 38 cast them 39 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 40 has already overtaken 41 you. 12:29 How 42 else can someone enter a strong man’s 43 house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. 44 12:30 Whoever is not with me is against me, 45 and whoever does not gather with me scatters. 46 12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, 47 but the blasphemy against the Spirit will not be forgiven. 12:32 Whoever speaks a word against the Son of Man will be forgiven. 48 But whoever speaks against the Holy Spirit will not be forgiven, 49 either in this age or in the age to come.
[12:1] 1 tn Here δέ (de) has not been translated.
[12:1] 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).
[12:2] 3 sn See the note on Pharisees in 3:7.
[12:3] 4 tn Here δέ (de) has not been translated.
[12:4] 5 tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì70 C D L W Θ Ë1,13 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).
[12:4] 6 tn Grk “the bread of presentation.”
[12:4] 7 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.
[12:4] 8 sn See 1 Sam 21:1-6.
[12:6] 9 tn Here δέ (de) has not been translated.
[12:7] 10 tn Here δέ (de) has not been translated.
[12:7] 11 sn A quotation from Hos 6:6 (see also Matt 9:13).
[12:8] 12 tn The term “lord” is in emphatic position in the Greek text.
[12:9] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:9] 14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:9] 15 sn See the note on synagogues in 4:23.
[12:10] 16 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).
[12:10] 17 sn Withered means the man’s hand was shrunken and paralyzed.
[12:10] 18 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.
[12:10] 19 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).
[12:13] 20 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.
[12:15] 22 tn Here καί (kai) has not been translated.
[12:15] 23 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.
[12:17] 24 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.
[12:18] 25 tn Grk “Behold my servant.”
[12:18] 26 tn Grk “in whom my soul is well pleased.”
[12:21] 27 tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[12:21] 28 sn Verses 18-21 are a quotation from Isa 42:1-4.
[12:22] 29 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 30 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
[12:24] 31 sn See the note on Pharisees in 3:7.
[12:24] 32 tn Grk “except by Beelzebul.”
[12:25] 34 tc The majority of
[12:25] 35 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).
[12:25] 36 tn Or “is left in ruins.”
[12:26] 37 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.
[12:27] 38 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.
[12:27] 39 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.
[12:28] 40 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.
[12:28] 41 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.”
[12:29] 42 tn Grk “Or how can.”
[12:29] 43 sn The strong man here pictures Satan.
[12:29] 44 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.
[12:30] 45 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[12:30] 46 sn For the image of scattering, see Pss. Sol. 17:18.
[12:31] 47 tn Grk “every sin and blasphemy will be forgiven men.”
