Paths in Biblical Studies

Book of Matthew · Chapter 12 of 28

Matthew 12: Verse-by-Verse Commentary (with Videos)

50 verses · 23 video commentaries from 6 courses · Berean Standard Bible

1At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick the heads of grain and eat them.

2When the Pharisees saw this, they said to Him, “Look, Your disciples are doing what is unlawful on the Sabbath.”

3Jesus replied, “Have you not read what David did when he and his companions were hungry?

4He entered the house of God, and he and his companions ate the consecrated bread, which was not lawful for them to eat, but only for the priests.

5Or haven’t you read in the Law that on the Sabbath the priests in the temple break the Sabbath and yet are innocent?

6But I tell you that One greater than the temple is here.

7If only you had known the meaning of ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent.

8For the Son of Man is Lord of the Sabbath.”

9Moving on from there, Jesus entered their synagogue,

10and a man with a withered hand was there. In order to accuse Jesus, they asked Him, “Is it lawful to heal on the Sabbath?”

11He replied, “If one of you has a sheep and it falls into a pit on the Sabbath, will he not take hold of it and lift it out?

12How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath.”

13Then Jesus said to the man, “Stretch out your hand.” So he stretched it out, and it was restored to full use, just like the other.

14But the Pharisees went out and plotted how they might kill Jesus.

15Aware of this, Jesus withdrew from that place. Large crowds followed Him, and He healed them all,

16warning them not to make Him known.

17This was to fulfill what was spoken through the prophet Isaiah:

18“Here is My Servant, whom I have chosen, My beloved, in whom My soul delights. I will put My Spirit on Him, and He will proclaim justice to the nations.

19He will not quarrel or cry out; no one will hear His voice in the streets.

20A bruised reed He will not break, and a smoldering wick He will not extinguish, till He leads justice to victory.

21In His name the nations will put their hope.”

22Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed the man so that he could speak and see.

23The crowds were astounded and asked, “Could this be the Son of David?”

24But when the Pharisees heard this, they said, “Only by Beelzebul, the prince of demons, does this man drive out demons.”

25Knowing their thoughts, Jesus said to them, “Every kingdom divided against itself will be laid waste, and every city or household divided against itself will not stand.

26If Satan drives out Satan, he is divided against himself. How then can his kingdom stand?

27And if I drive out demons by Beelzebul, by whom do your sons drive them out? So then, they will be your judges.

28But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you.

29Or again, how can anyone enter a strong man’s house and steal his possessions, unless he first ties up the strong man? Then he can plunder his house.

30He who is not with Me is against Me, and he who does not gather with Me scatters.

31Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.

32Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the one to come.

33Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is known by its fruit.

34You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart the mouth speaks.

35The good man brings good things out of his good store of treasure, and the evil man brings evil things out of his evil store of treasure.

36But I tell you that men will give an account on the day of judgment for every careless word they have spoken.

37For by your words you will be acquitted, and by your words you will be condemned.”

38Then some of the scribes and Pharisees said to Him, “Teacher, we want to see a sign from You.”

39Jesus replied, “A wicked and adulterous generation demands a sign, but none will be given it except the sign of the prophet Jonah.

40For as Jonah was three days and three nights in the belly of the great fish, so the Son of Man will be three days and three nights in the heart of the earth.

41The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here.

42The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and now One greater than Solomon is here.

43When an unclean spirit comes out of a man, it passes through arid places seeking rest and does not find it.

44Then it says, ‘I will return to the house I left.’ On its return, it finds the house vacant, swept clean, and put in order.

45Then it goes and brings with it seven other spirits more wicked than itself, and they go in and dwell there. And the final plight of that man is worse than the first. So will it be with this wicked generation.”

46While Jesus was still speaking to the crowds, His mother and brothers stood outside, wanting to speak to Him.

47Someone told Him, “Look, Your mother and brothers are standing outside, wanting to speak to You.”

48But Jesus replied, “Who is My mother, and who are My brothers?”

49Pointing to His disciples, He said, “Here are My mother and My brothers.

50For whoever does the will of My Father in heaven is My brother and sister and mother.”

Matthew 12 Section and Chapter Commentary

Matt 12:1-14

Jesus' Conflicts Over Sabbath Interpretation, Not Law-Breaking

Jesus' conflicts with the Pharisees in the Gospels, particularly regarding the Sabbath, are not about him breaking the law itself, but rather about differing interpretations of what the law requires. Jesus often points out that his actions, such as healing on the Sabbath, align with the law's intent to help people, challenging the Pharisees' stricter applications.

Summarized by AI · Bart D. Ehrman · YouTube · Can Anyone Keep the Jewish Law? · watch the clip

Matt 12:1-8

Jesus and Sabbath Activities

Jesus defended his followers for plucking grain on the Sabbath, an act opposed by his debaters. In another instance, he allowed a man to carry a mat in public on the Sabbath, which others considered forbidden. These accounts highlight differing interpretations of Sabbath laws.

Summarized by AI · Judaism in the Time of Jesus: Torah Law and Everyday Life in First-Century Judea · Lecture 4: Daily Life II: Sabbath and Festivals · watch the clip

Luke's apparent ignorance of Matthew's additions to Mark

Another argument for Q is that Luke seems unaware of Matthew's unique additions to Mark's narrative. For instance, Luke omits Jesus quoting Hosea in the cornfield incident, Peter walking on water in Matthew 14, and Jesus commending Peter at Caesarea Philippi in Matthew 16. If Luke had Matthew's Gospel, it's puzzling why he would exclude these significant additions.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 6: Did Q Exist? · watch the clip

Matt 12:9-14

Jesus and Sabbath Healing

The Gospels depict Jesus permitting healing the sick on the Sabbath, which often put him at odds with his opponents who prohibited such actions. This theme appears multiple times across the Gospels, indicating a significant point of contention regarding Sabbath observance.

Summarized by AI · Judaism in the Time of Jesus: Torah Law and Everyday Life in First-Century Judea · Lecture 4: Daily Life II: Sabbath and Festivals · watch the clip

Matt 12:22-28

Exorcisms as signs of the coming Kingdom and end of evil

In Luke 7, John the Baptist questions Jesus' identity, and Jesus responds by citing his miracles, including casting out evil spirits, as proof that he is the promised Messiah bringing good news. Similarly, in Luke 11 and Matthew 12, Jesus states that if he casts out demons by the 'finger of God' or 'spirit of God,' then the Kingdom of God has truly arrived, signifying the end of evil.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 16: Demons in the New Testament & Early Christianity (II) · watch the clip

Matt 12:46-50

Editorial fatigue in Matthew: Jesus's mother and brothers 'outside'

In Mark 3:20, Jesus and his disciples enter a house, and later his mother and brothers are described as 'standing outside' of it. Matthew's parallel (Matthew 12:46-50) omits the detail of Jesus entering a house, yet still describes his mother and brothers as 'standing outside.' This implies Matthew copied the 'outside' detail from Mark without providing the necessary context of a house, demonstrating editorial fatigue.

Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip

Editorial fatigue in Matthew's account of Jesus's family

Mark's account of Jesus's mother and brothers states they 'enter into a house' (Mark 3:20) and later stand 'outside' (Mark 3:31). Matthew's parallel account omits the detail of Jesus entering a house but retains the detail that his family was 'standing outside' (Matthew 12:46). This creates an inconsistency where Matthew presupposes a house that was never mentioned, indicating he copied from Mark without fully adjusting the context.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 5: Was Mark the First Gospel? · watch the clip

Matthew 12 Verse Notes

Matt 12:5-7

Luke's apparent ignorance of Matthew's additions to Mark

Another argument for Q is that Luke seems unaware of Matthew's unique additions to Mark in triple tradition passages. For instance, Luke omits Matthew's expansion of the cornfield story, Peter walking on water, and the praise for Peter at the confession of Caesarea Philippi. This suggests Luke did not have access to Matthew's Gospel.

Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip

Matt 12:5

Sabbath Temple Activities

Jesus and other Jews took for granted that certain cultic activities, such as kindling fire for sacrifices, were permitted in the Temple on the Sabbath, despite the general prohibition against kindling fire. This indicates an understanding that Temple service superseded some Sabbath restrictions.

Summarized by AI · Judaism in the Time of Jesus: Torah Law and Everyday Life in First-Century Judea · Lecture 4: Daily Life II: Sabbath and Festivals · watch the clip

Matt 12:9

Matthew's Distance from the Synagogue

Matthew's repeated use of the phrase "their synagogues" (e.g., Matthew 4:23, 9:35, 10:17, 12:9, 13:54) suggests a growing distance between Matthew's community and the synagogue. This linguistic choice indicates a separation that aligns with the late first-century period when tensions between Christian Jews and non-Christian Jews increased, possibly leading to expulsions from synagogues.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 12: When Were the Synoptic Gospels Written? · watch the clip

Matt 12:22

Demonic Cause of Blindness and Muteness

Matthew's Gospel presents instances where individuals who are blind and mute are brought to Jesus, and their conditions are attributed to demonic possession. Jesus' healing involves casting out the demon, restoring their sight and speech, which amazes the crowds but draws accusations from the Pharisees.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 18: Demons and Disease · watch the clip

Matt 12:24

Satan's origins in Jewish apocalypticism

The concept of Satan as the head of evil forces originated within apocalyptic Judaism, emerging a couple of centuries before Jesus. This figure, known by various names like Satan, the devil, or Beelzebub, reflects an understanding of opposing forces of good and evil that was present in 1st-century Judaism, not unique to early Christianity.

Summarized by AI · Bart D. Ehrman · YouTube · Three "Myths" Atheists Believe · watch the clip

Matt 12:28

Miracles as Signs of the Kingdom

Jesus' miracles in Matthew, Mark, and Luke are not performed to prove his identity as the Son of God, but rather to demonstrate the imminent arrival of God's kingdom. Casting out demons, healing the sick, feeding the hungry, calming storms, and raising the dead all prefigure a world free from suffering, inviting people to prepare for this new reality.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip

Matt 12:31-32

The Unpardonable Sin: Blasphemy Against the Holy Spirit

Jesus states that blasphemy against the Holy Spirit is the only unforgivable sin. This is not about specific moral transgressions like masturbation or murder, but rather about rejecting the divine origin of Jesus's works. If one attributes Jesus's miracles, performed through the Spirit of God, to Satan, they are fundamentally rejecting God's power and thus cannot be saved.

Summarized by AI · Bart D. Ehrman · YouTube · What Moody Bible College Didn't Prepare Me For · watch the clip

Blasphemy of the Holy Spirit as Unforgivable Sin

The unforgivable sin, as described in the Synoptic Gospels, is attributing Jesus' miracles, which are done through the Holy Spirit, to the devil. This is unpardonable because salvation is only possible through Jesus, and rejecting him as demonic cuts off the path to forgiveness.

Summarized by AI · Bart D. Ehrman · YouTube · Paul's Bizarre Views on Salvation: Exploring the Apostle's Contradictory Explanations · watch the clip

The Blasphemy of the Holy Spirit

The 'blasphemy of the Holy Spirit,' described in Mark, Matthew, and Luke, is considered the unforgivable sin. Jesus explains that this sin is not general disbelief or other transgressions, but specifically attributing his miraculous healings and exorcisms, which are performed by the power of the Holy Spirit, to the power of the devil (Beelzebub). Rejecting the manifest power of God's Spirit in Jesus' work is unforgivable because it denies the very means of salvation.

Summarized by AI · Bart D. Ehrman · YouTube · Did Paul Actually Write the Pauline Epistles? · watch the clip

Matt 12:34

Pharisees as Broods of Vipers and Children of Hell

In Matthew 12 and 23, Jesus refers to the Pharisees as 'broods of vipers' and 'children of hell.' This language, echoing John the Baptist, associates Jesus' Jewish opponents with serpentine imagery, which by this time was linked to Satan, and condemns them as aligned with evil and destined for hell.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 9: Satan and Early Christian "Heretics" (I) · watch the clip

The 'brood of vipers' metaphor

The phrase 'brood of vipers' is used by both John the Baptist and Jesus in the New Testament, particularly in the Gospel of Matthew, to describe their Jewish opponents, such as the Pharisees. This metaphor portrays them as venomous and dangerous, appearing harmless but capable of inflicting harm. This imagery was later adopted by church fathers like Epiphanius to describe heretics.

Summarized by AI · Bart D. Ehrman · YouTube · Did Christians Invent Jesus' Teachings? · watch the clip

Matt 12:38-39

Jesus's Refusal vs. Performance of Signs

A notable difference between the Synoptic Gospels and John is Jesus's stance on performing signs. In Matthew, Mark, and Luke, Jesus refuses to perform signs when asked, viewing such requests as a satanic temptation. However, in the Gospel of John, performing signs is precisely what Jesus does, as these acts are central to revealing his identity.

Summarized by AI · Bart D. Ehrman · YouTube · Newly Discovered PROOF: Jesus Was an Illusionist · watch the clip

Matt 12:39

The Sign of Jonah: Resurrection in Matthew

Matthew's Gospel presents a different interpretation of 'the sign of Jonah,' linking it to Jesus's resurrection. It states that just as Jonah was in the belly of the sea monster for three days and three nights, so the Son of Man would be in the heart of the earth for three days and three nights. This interpretation emphasizes salvation through Jesus's death and resurrection, offering a distinct theological perspective from Luke's focus on repentance.

Summarized by AI · Cities of the Bible · Lecture 3: Nineveh · watch the clip

Matt 12:40

The Sign of Jonah: Resurrection in Matthew

Matthew's Gospel presents a different interpretation of 'the sign of Jonah,' linking it to Jesus's resurrection. It states that just as Jonah was in the belly of the sea monster for three days and three nights, so the Son of Man would be in the heart of the earth for three days and three nights. This interpretation emphasizes salvation through Jesus's death and resurrection, offering a distinct theological perspective from Luke's focus on repentance.

Summarized by AI · Cities of the Bible · Lecture 3: Nineveh · watch the clip

Luke's Less Refined Version of the Sign of Jonah

In the account of the sign of Jonah, Luke's version is less clear and less explained than Matthew's. Matthew explicitly connects the sign to Jesus' death and resurrection, while Luke's explanation is ambiguous, suggesting Luke's account is the earlier, less developed version.

Summarized by AI · Did Q Exist? · Lecture 3: The Case for Q · watch the clip

Jesus' Resurrection on the Third Day

The Gospels consistently state that Jesus was raised on the third day, specifically early Sunday morning. This timing is calculated from his death on Friday, making Saturday the second day. While the Gospels agree on Sunday morning, they differ on other details related to the dating. The later concept of 'three days and three nights' is a generalized expression that doesn't precisely fit the Friday afternoon to Sunday morning timeline.

Summarized by AI · Bart D. Ehrman · YouTube · What Really Happened After the Crucifixion? · watch the clip

Matt 12:43-45

Verbal Agreement in the Return of the Unclean Spirit

Matthew and Luke show significant verbal and structural agreement in the parable of the unclean spirit's return. They not only use the same words but also maintain the same word order and even share the unusual use of a perfect participle, indicating a strong literary connection between them.

Summarized by AI · Did Q Exist? · Lecture 1: The Synoptic Problem · watch the clip

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