Matthew 12:9–30

Matthew 12:14-21 Matthew 12:14-21 Mark 3:6-12 Luke 6:11 14. Then the Pharisees went out, and took counsel against him, how they might destroy him. [86] 15. But when Jesus knew this, he withdrew from that place; and great multitudes followed him, and he cured them all. 16. And he threatened them, [87] that they should not make him known: 17. That it might be fulfilled which was spoken by Isaiah the Prophet, who says, 18. Lo, 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 proclaim judgment to the Gentiles. 19. He shall not strive, nor cry, nor shall any man hear his voice in the streets. 20. The bruised reed he will not break, and the smoking flax he will not quench, till he send forth judgment into victory. 21. And in his name the Gentiles will trust. 6. And the Pharisees went out, and immediately took counsel with the Herodians against him, to destroy him. 7. And Jesus withdrew with his disciples to the sea, and a vast multitude followed him from Galilee, and from Judea. 8. And from Jerusalem, and from Idumea, and from beyond Jordan; and a great multitude (of men) who dwelt around Tyre and Sidon, who, when they had heard what he was doing, came to him. 9. And he commanded his disciples, that a small ship should wait upon him on account of the multitude, that they might not press upon him. 10. For he had cured many; so that as many as were afflicted pressed upon him to touch him. 11. And unclean spirits, when they saw him, fell down before him, and cried out, saying, Thou art the Son of God. 12. And he vehemently threatened the that they should not make him known 11. And they were filled with madness, and talked with each other what they should do to Jesus. Matthew 12:14. Then the Pharisees took counsel. How obstinate is the rage which drives the wicked to oppose God! Even after having been convinced, they pour out their venom more and more. It is truly monstrous and shocking, that the most distinguished teachers of the Law, who were entrusted with the government of the Church, are engaged, like robbers, in contriving murder. But this must happen, whenever the malice of men reaches such a height, that they wish to destroy every thing that is opposed to their fancy, even though it may be from God. The circumstance of Christ's making his escape by flight must not be ascribed to fear; for he did not become more courageous by the lapse of time, but was endued with the same fortitude of the Spirit at the time when he fled, as when, at a later period, he voluntarily presented himself to die. And this was a part of that emptying of himself which Paul mentions, (Philippians 2:7,) that when he could easily have protected his life by a miracle, he chose rather to submit to our weakness by taking flight. The only reason why he delayed to die was, that the seasonable time, which had been appointed by the Father, was not yet come, (John 7:30; John 8:20.) And yet it is manifest, that he was preserved by heavenly power rather than by flight; for it would not have been difficult for his enemies to find out the place to which he had retired, and so far was he from shrouding himself in darkness, that he carried a great company along with him, and rendered that place illustrious by his miracles. He withdrew from their presence for the sole purpose of not aggravating their rage. Mark 3:6. The Pharisees took counsel with the Herodians. Now they regarded the Herodians with the fiercest hatred; for their eagerness to be considered the guardians and protectors of public liberty made it necessary for them to make an open profession of mortal hatred to the ministers of that tyrant. And yet this aversion is counteracted by their hatred and fury against Christ, [88] which makes them not only enter into a conspiracy with foreigners, but insinuate themselves into the good graces of those with whom, on other occasions, they would have shrunk from intercourse. While ungodliness hurries men in various directions, and drives them to different courses, it engages them, with one consent, in a contest with God. No hostilities prevent them from giving their hand to each other for opposing the truth of God. Matthew 12:16. And he threatened them. The expression used by Mark conveys, in a still more pointed manner, that he restrained the unclean spirits, [89] who were exclaiming, Thou art the Son of God. We have formerly explained the reason why he did not choose to have such witnesses. [90] And yet there is no room to doubt, that divine power extorted from the devils this confession; but having made it evident that they were subject to his dominion, Christ properly rejected their testimony. But Matthew goes farther, and states, that Christ discharged them from spreading the fame of the miracles which he was performing. Not that he wished that fame to be wholly repressed, (as we have pointed out on other occasions, [91] but to allow it to strike root, that it might bring forth abundant fruit at the proper season. We know that Christ did not perform miracles for the purpose of amusement, but had a distinct object in view, which was to prove that he was the Son of God, and the appointed Redeemer of the world. But he was manifested gradually, and by regular steps, and was not revealed in his true character "until the time appointed by the Father," (Galatians 4:2.) At the same time, it deserves our attention, that when wicked men do their utmost to extinguish the glory of God, they are so far from gaining their wish, that, on the contrary, God turns their rebellious designs in an opposite direction. Though Christ withdrew from a populous district, yet in this very concealment [92] his glory continues to shine, and even bursts forth magnificently into its full splendor. 17. That it might be fulfilled which was spoken Matthew does not mean that this prediction was entirely fulfilled by Christ's prohibiting loud and general reports to be circulated respecting his power [93] , but that this was an exhibition of that mildness which Isaiah describes in the person of the Messiah. Those wonderful works which Christ performed in presence of a few, and which he did not wish to be announced in pompous terms, were fitted to shake heaven and earth, (Hebrews 12:26.) It was, therefore, no ordinary proof, how widely he was removed from the pomp and ostentation of the world. But it will be proper for us to examine more closely the design of Matthew. By this circumstance he intended to show, that the glory of Christ's divinity ought not to be the less admired, because it appeared under a veil of infirmity. This is unquestionably the very object to which the Holy Spirit directed the eyes of the prophet. The flesh is constantly longing for outward display, and to guard believers against seeking any thing of this description in the Messiah, the Spirit of God declared that he would be totally different from earthly kings, who, in order to draw admiration upon themselves, produce great noises wherever they go, and fill cities and towns with commotion. [94] We now perceive how appropriately Matthew applies the prediction of the prophet to the case in hand. God appointed for his Son a low and mean appearance, and that ignorant persons may not take offense at an aspect which has no attraction, and is fitted to awaken contempt, both the prophet and Matthew come forward to declare, that it is not by accident, but in consequence of a decree of Heaven, that he assumes such a character. [95] Hence it follows, that deep blame attaches to all who despise Christ, because his outward condition does not correspond to the wishes of the flesh. We are not at liberty to imagine to ourselves a Christ that corresponds to our fancy, but ought simply to embrace him as he is offered by the Father. He who is offended by the low condition of Christ, which God declares to be agreeable to his will, is unworthy of salvation. I now come to examine the words of the prophet, (Isaiah 42:1.) 18. Lo, my servant, whom I have chosen. To fix our attention more closely on his will, God points out by the finger, as it were, the person whom he is about to send; and this is the design of the exclamation, Lo! A similar reason may be assigned for the epithets that follow, when God calls him his servant, his elect in whom his soul is well pleased. For whence comes it, that men venture to measure Christ by their own sense, but because they do not consider that their redemption depends exclusively on the grace of God? When God offers to us an invaluable treasure, it is excessive and wicked presumption to regulate our estimation of it by the disdainful views of our flesh. He is called a servant, not as if he were of the ordinary rank, but by way of eminence, and as the person to whom God has committed the charge and office of redeeming his Church. As: no man taketh this honor to himself, but he who is called of God (Hebrews 5:6) is justly entitled to this rank, God declares that he who comes forward in this character was elected by his decree. [96] Hence it follows, that men are not at liberty to reject him; because, by doing so, they would be guilty of contempt and rebellion against God. And, indeed, it were the height of absurdity that our choice or our pride should set aside that calling of God which ought to be regarded as sacred and inviolable. My beloved, in whom my soul is well pleased. There is a still wider import in this statement, which God next makes by the prophet, that the delight of his soul dwells in Christ; for though the calling of each of us proceeds from the free favor of God as its only source, yet in Christ there is this remarkable peculiarity, that in his person God the Father embraces in his love the whole Church. As we are all by nature enemies of God, his love will never come to us till it first begin with the Head; which we have seen on a former occasion, and will see again under another passage, (Matthew 17:5.) He will proclaim judgment to the Gentiles. The prophet gives a brief description of Christ's office, when he foretells that he will proclaim judgment to the Gentiles By the word judgment the Jews understand a government which is correctly and properly arranged, in which order and justice prevail. The design of the prophet is to inform us, that a person will come who will restore justice that had fallen, who will be the governor not of one nation only, but will also bring under subjection to God the Gentiles, among whom dreadful confusion formerly prevailed. And this is the import of the word bring forth, which the prophet employs; for it was the office of Christ to spread throughout the whole world the kingdom of God, which was at that time confined to the corner of Judea; [97] as it is said in another passage, The Lord will send forth the scepter of thy power out of Zion, (Psalm 110:2.) I will put my Spirit upon him. This explains the manner in which judgment shall be brought forth. It is no doubt true, that there never was any portion whatever of righteousness in the world that did not proceed from the Spirit of God, and that was not maintained by his heavenly power; as none of the kings of the earth can frame or defend good order, except so far as he shall be assisted by the same Spirit. But in bringing forth judgment Christ is greatly superior to all others, for he has received the Spirit from the Father, that he may pour it out on all his people; for not only does he by word or writing prescribe what is proper, but inwardly forms the hearts of men, by the grace of his Spirit, to preserve the rule of righteousness. 19. He will not strive The general meaning is, that the coming of Christ will not be attended by noise, will have nothing of royal splendor and magnificence. He presently adds, that this will turn to the advantage of men, by inducing them to love that mildness which the world everywhere despises. And certainly it is an astonishing display of the folly of men, t…

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 it out?

How much then is a man better than a sheep?--Resistless appeal! "A righteous man regardeth the life of his beast" (Pro 12:10), and would instinctively rescue it from death or suffering on the sabbath day; how much more his nobler fellow man! But the reasoning, as given in the other two Gospels, is singularly striking: "But He knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? to save life or to destroy it?" (Luk 6:8-9), or as in Mark (Mar 3:4), "to kill?" He thus shuts them up to this startling alternative: "Not to do good, when it is in the power of our hand to do it, is to do evil; not to save life, when we can, is to kill"--and must the letter of the sabbath rest be kept at this expense? This unexpected thrust shut their mouths. By this great ethical principle our Lord, we see, held Himself bound, as man. But here we must turn to Mark, whose graphic details make the second Gospel so exceedingly precious. "When He had looked round about on them with anger, being grieved for the hardness of their hearts, He saith unto the man" (Mar 3:5). This is one of the very few passages in the Gospel history which reveal our Lord's feelings. How holy this anger was appears from the "grief" which mingled with it at "the hardness of their hearts."

Then saith he to the man, Stretch forth thine hand. And he stretched it forth--the power to obey going forth with the word of command. and it was restored whole, like as the other--The poor man, having faith in this wonderful Healer--which no doubt the whole scene would singularly help to strengthen--disregarded the proud and venomous Pharisees, and thus gloriously put them to shame.

Then the Pharisees went out, and held a council against him, how they might destroy him--This is the first explicit mention of their murderous designs against our Lord. Luke (Luk 6:11) says, they were filled with madness, and communed one with another what they might do to Jesus." But their doubt was not, whether to get rid of Him, but how to compass it. Mark (Mar 3:6), as usual, is more definite: "The Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him." These Herodians were supporters of Herod's dynasty, created by CÃ&brvbrsar--a political rather than religious party. The Pharisees regarded them as untrue to their religion and country. But here we see them combining together against Christ as a common enemy. So on a subsequent occasion (Mat 22:15-16). Jesus Retires to Avoid Danger (Mat 12:15-21).

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 (ch. 5) 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 add to, as well as they who take fRom. the words of this book, Rev 22:16, Rev 22:19; Pro 30:6. 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 one day in seven, as a holy sabbath. 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. 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. I. Christ, by justifying his disciples in plucking the ears of corn on the sabbath-day, shows that works of necessity are lawful on that day. Now here observe, 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 (Mat 12:9), for it becomes not Christ's disciples to take idle walks on that day, and they were hungry; 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 went through the corn, 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 (Psa 84:6, Psa 84:7), for whose use the rain filled the pools: while we are in the way of duty, Jehovah-jireh, let God alone to provide for us. Being in the corn-fields, they began to pluck the ears of corn; the law of God allowed this (Deu 23:25), 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. 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 on the sabbath day; 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 a kind of reaping. 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 lawful to do. Note, Those are no friends to Christ and his disciples, who make that to be unlawful which God has not made to be so. 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. (1.) He justifies them by precedents, which were allowed to be good by the Pharisees themselves. [1.] He urges an ancient instance of David, who in a case of necessity did that which otherwise he ought not to have done (Mat 12:3, Mat 12:4); "Have ye not read the story (Sa1 21:6) of David's eating the show-bread, which by the law was appropriated to the priest?" (Lev 24:5-9). It is most holy to Aaron and his sons; and (Exo 29:33) a stranger shall not eat of it; 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, Ch2 26:16, etc.), 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 break through stone walls. Now the Lord is for the body, 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. Men do not despise, but pity, a thief that steals to satisfy his soul when he is hungry, Pro 6:30. [2.] He urges a daily instance of the priests, which they likewise read in the law, and according to which was the constant usage, Mat 12:5. The priests in the temple did a great deal of servile work on the sabbath day; killing, flaying, burning the sacrificed beasts, which in a common case would have been profaning the sabbath; 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 support of life, but to the service of the day; 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. (2.) He justifies them by arguments, three cogent ones. [1.] In this place is one greater than the temple, Mat 12:6. 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 sanctified the gold; Stephen was accused for blaspheming that holy place (Act 6:13); but Christ, in a corn-field, was greater than the temple, for in him dwelt not the presence of God symbolically, but all the fulness of the Godhead bodily. Note, If whatever we do, we do it in the name of Christ, and as unto him, it shall be graciously accepted of God, however it may be censured and cavilled at by men. [2.] God will have mercy and not sacrifice, Mat 12:7. 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 Hos 6:6. It was used before, Mat 9:13, 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, Deu 5:14. Now no law must be construed so as to contradict its own end. If you had known what this means, 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 not have condemned the guiltless. Note, First, Ignorance is the cause of our rash and uncharitable censures of our brethren. Secondly, It is not enough for us to know the scriptures, but we must labour to know the meaning of them. Let him that readeth understand. Thirdly, Ignorance of the meaning of the scripture is especially shameful in those who take upon them to teach others. [3.] The Son of man is Lord even of the sabbath day, Mat 12:8. 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 the Son that God made the world, 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 Lord of the sabbath, 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 Lord of the sabbath, 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. Exceptio firmat regulam - The exception confirms the rule. Christ having thus silenced the Pharisees, and got clear of them (Mat 12:9), departed, and went into their synagogue, the synagogue of these Pharisees, in which they presided, and toward which he was going, when they picked this quarrel with him. Note, First, 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 perverse disputings of men of corrupt minds, and many other ways, to ruffle and discompose us. Secondly, 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 went into their synagogue. 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. II. Christ, by healing the man that had the withered hand on the sabbath day, 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 meat and drink to do good. I must preach, says he, Luk 4:43. This cure is recorded for the sake of the time when it was wrought, on the sabbath. 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 working with his hands. 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 Caementarius - a bricklayer, and applied himself to Christ thus; "Lord, I am a bricklayer, and have got my living by my labour (manibus victum quaeritans); I beseech thee, O Jesus, restore me the use of my hand, that I may not be obliged to beg my bread" (ne turpiter mendicem cibos). Hieron. in loc. 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 m…

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 he emptied himself, and made himself of no reputation. Here we have, I. The cursed malice of the Pharisees against Christ (Mat 12:14); being enraged at the convincing evidence of his miracles, they went out, and held a council against him, how they might destroy him. 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, Exo 35:2. 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 that we might have life. What an indignity was hereby put upon our Lord Jesus, to run him down as an outlaw (qui caput gerit lupinum - carries a wolf's head), and the plague of his country, who was the greatest blessing of it, the Glory of his people Israel! II. Christ's absconding upon this occasion, and the privacy he chose, to decline, not his work, but his danger; because his hour was not yet come (Mat 12:15), he withdrew himself from thence. 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, When they persecute you in one city, flee to another. 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, Jer 51:9. 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; great multitudes followed him 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, with healing under his wings. 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. Christ studied to reconcile usefulness and privacy; he healed them all, and yet (Mat 12:16), charged them that they should not make him known; 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 (Mat 12:23, Mat 12:24); 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; Be ye wise as serpents, Mat 10:16. 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 to be seen of men. III. The fulfilling of the scriptures in all this, Mat 12:17. 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 Isa 42:1-4, which is quoted at large, Mat 12:18-21. 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, 1. The pleasure of the Father in Christ (Mat 12:18); Behold, my Servant whom I have chosen, my Beloved in whom my soul is well pleased. Hence we may learn, (1.) That our Saviour was God's Servant in the great work of our redemption. He therein submitted himself to the Father's will (Heb 10:7), 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 Servant, he had a great work appointed him, and a great trust reposed in him. This was a part of his humiliation, that though he thought it not robbery to be equal with God, yet that in the work of our salvation he took upon him the form of a servant, received a law, and came into bonds. Though he were a son, yet learned he this obedience, Heb 5:8. The motto of this Prince is, Ich dien - I serve. (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 my Servant whom I have chosen, as par negotio - equal to the undertaking. None but he was able to do the Redeemer's work, or fit to wear the Redeemer's crown. He was one chosen out of the people (Psa 89:19), 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 chosen in him, Eph 1:4. (3.) That Jesus Christ is God's Beloved, his beloved Son; as God, he lay from eternity in his bosom (Joh 1:18); he was daily his delight, (Pro 8:30). Between the Father and the Son there was before all time an eternal and inconceivable intercourse and interchanging of love, and thus the Lord possessed him in the beginning of his way, Pro 8:22. As Mediator, the Father loved him; then when it pleased the Lord to bruise him, and he submitted to it, therefore did the Father love him, Joh 10:17. (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 in him, 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 made us accepted in the Beloved, Eph 1:6. All the interest which fallen man has or can have in God is grounded upon and owing to God's well-pleasedness in Jesus Christ; for there is no coming to the Father but by him, Joh 14:6. 2. The promise of the Father to him in two things. (1.) That he should be every way well qualified for his undertaking; I will put my Spirit upon him, as a Spirit of wisdom and counsel, Isa 11:2, Isa 11:3. 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, Exo 4:12. 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 put his Spirit upon him: this was that oil of gladness with which he was anointed above his fellows, Heb 1:9. He received the Spirit, not by measure, but without measure, Joh 3:34. Note, Whoever they be that God has chosen, and in whim he is well pleased, he will be sure to put his Spirit upon them. Wherever he confers his love, he confers somewhat of his likeness. (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 good pleasure of the Lord should prosper in his hand, Isa 53:10. And here we have an account of that prospering good pleasure. [1.] He shall show judgment to the Gentiles. Christ in his own person preached to those who bordered upon the heathen nations (see Mar 3:6-8), and by his apostle showed his gospel, called here his judgment, to the Gentile world. The way and method of salvation, the judgment which is committed to the Son, 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 (Psa 147:19), but it was often foretold, by the Old Testament prophets, that they should be showed to the Gentiles, which therefore ought not to have been such a surprise as it was to the unbelieving Jews, much less a vexation. [2.] In his name shall the Gentiles trust, Mat 12:21. 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; The Lord our Righteousness. The evangelist here follows the Septuagint (or perhaps the latter editions of the Septuagint follow the evangelist); the Hebrew (Isa 42:4) is, The isles shall wait for his law. The isles of the Gentiles are spoken of (Gen 10:5), as peopled by the sons of Japhet, of whom it was said (Gen 9:27), God shall persuade Japhet to dwell in the tents of Shem; which was now to be fulfilled, when the isles (says the prophet), the Gentiles (says the evangelist), shall wait for his law, and trust in his name: compare these together, and observe, that they, and they only, can with confidence trust in Christ's name, that wait for his law with a resolution to be ruled by it. Observe also, that the law we wait for i…

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.

A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory--"unto truth," says the Hebrew original, and the Septuagint also. But our Evangelist merely seizes the spirit, instead of the letter of the prediction in this point. The grandeur and completeness of Messiah's victories would prove, it seems, not more wonderful than the unobtrusive noiselessness with which they were to be achieved. And whereas one rough touch will break a bruised reed, and quench the flickering, smoking flax, His it should be, with matchless tenderness, love, and skill, to lift up the meek, to strengthen the weak hands and confirm the feeble knees, to comfort all that mourn, to say to them that are of a fearful heart, Be strong, fear not.

And in his name shall the Gentiles trust--Part of His present audience were Gentiles--from Tyre and Sidon--first-fruits of the great Gentile harvest contemplated in the prophecy.

3. Accordingly I yesterday addressed “the way side,” I addressed the “stony ground,” I addressed the “thorny places;” and I said, Be ye changed whilst ye may: turn up with the plough the hard ground, cast the stones out of the field, pluck up the thorns out of it. Be loth to retain that hard heart, from which the word of God may quickly pass away and be lost. Be loth to have that lightness of soil, where the root of charity can take no deep hold. Be loth to choke the good seed which is sown in you by my labours, with the lusts and the cares of this world. For it is the Lord who sows; and we are only His labourers. But be ye the “good ground.” I said yesterday, and I say again today to all, Let one bring forth “a hundred, another sixty, another thirty fold.” In one the fruit is more, in another less; but all will have a place in the barn. Yesterday I said all this, to-day I am addressing the tares; but the sheep themselves are the tares. O evil Christians, O ye, who in filling only press the Church by your evil lives; amend yourselves before the harvest come. “Say not, I have sinned, and what hath befallen me?” Ecclus. v. 4. 4. O ye Christians, whose lives are good, ye sigh and groan as being few among many, few among very many. The winter will pass away, the summer will come; lo! the harvest will soon be here. The angels will come who can make the separation, and who cannot make mistakes. We in this time present are like those servants of whom it was said, “Wilt Thou that we go and gather them up?” Matt. xiii. 28. Matt. xiii. 30. Matt. xiii. 29. Matt. xiii. 39. 1 Cor. x. 12. Apsidas. Apsis the higher semicircular or arched part of the chancel, where the bishop had his throne with the presbyters. See Bing. Antiq. B. viii. c. vi. §§ 9, 10. 1 Cor. iv. 3.

And charged them--the healed. that they should not make him known--(See on Mat 8:4).

That it might be fulfilled which was spoken by Esaias the prophet, saying-- (Isa 42:1).

He shall not strive nor cry; neither shall any man hear his voice in the streets.

Matthew 12:25-32 Matthew 12:25-32 Mark 3:23-30 Luke 11:16-23 25. But as Jesus knew their thoughts, he said to them, [108] Every kingdom divided against itself shall be laid waste; and every city or house divided against itself shall not stand. 26. And if Satan casteth out Satan, he is divided against himself, and how then shall his kingdom stand? 27. And if I, by the assistance of Beelzebub, cast out devils, by whose assistance do your children cast them out? therefore they shall judge concerning you. [109] 28. But if by the Spirit of God I cast out devils, then the kingdom of God has come to you. 29. Otherwise, how can a man enter into the house of a strong man, and pillage his property, unless he first bind the strong man, and then he will pillage his house? 30. He that is not with me is against me; and he that gathereth not with me scattereth. 31. Therefore I say to you, All sin and blasphemy [110] shall be forgiven to men; but the blasphemy against the Spirit shall not be forgiven to men. 32. And whosoever shall speak a word against the Son of man, it shall be forgiven him; but he who shall speak against the Holy Spirit, it shall not be forgiven him, neither in the present life nor in the future. 23. And having called them to him, he spoke in parables, How can Satan cast out Satan? 24. And if a kingdom be divided against itself, that kingdom cannot stand. 25. And if a house be divided against itself, that house cannot stand. 26. And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end. [111] 27. No man can enter into the house of a strong man, and pillage his property, unless he first bind the strong man, and then he will pillage his house. 28. Verily I say to you, All sins shall be forgiven to the sons of men, and blasphemies with which they shall blaspheme: 29. But he who shall speak blasphemy against the Holy Spirit hath not forgiveness to eternity, [112] but is exposed to eternal judgment. 30. For they said, He hath an unclean spirit. [113] 16. And others tempting him sought from him a sign from heaven. 17. But as he knew their thoughts, [114] he said to them, Every kingdom divided against itself is laid waste, and a house against a house falleth. [115] 18. But if Satan also is divided against himself, how shall his kingdom stand? for you say that by Beelzebub I cast out devils. 19. But if I cast out devils by Beelzebub, by whom do your children cast them out? therefore they shall be your Judges 20. But if I cast out devils by the finger of God, truly has the kingdom of God come to you. 21. When a strong man armed keepeth his palace, his property is at peace; 22. But when a stronger than he cometh upon him, and overcometh him, he taketh from him all his armor, in which he trusted, and divideth his spoils. 23. He that is not with me is against me, and he that gathereth not with me scattereth. Luke 12:10. And whosoever speaketh a word against the Son of man, it shall be forgiven him; but he who shall blaspheme against the Holy Spirit, it shall not be forgiven him. Matthew 12:25. But as Jesus knew their thoughts. Though Christ knew sufficiently well, and had often learned by experience, that the scribes, in the exercise of their malice [116] were in the habit of putting an unfavorable construction on every thing that he did, yet Matthew and Luke, I have no doubt, mean that Christ was a discerner of their hearts. [117] And indeed it is probable, that they spoke so openly against Christ, that their calumnies reached his ears; but Christ knew by his Divine Spirit the dispositions which led them to slander him. For it frequently happens that erroneous judgments are formed by men who do not intentionally, after all, oppose what is right, but err through ignorance; who do not cherish a hidden and concealed venom, but whose rashness carries them headlong. [118] The meaning therefore is, that Christ reproved them with the greater severity, because he was a witness and judge of their inward malice. Every kingdom divided against itself. In refuting the calumny alleged against him, he first quotes a common proverb. This refutation may appear to be not quite satisfactory. We know what subtle methods Satan sometimes employs, presenting all the while an appearance of discord, in order to entrap the minds of men by superstitions. Thus, for example, the exorcisms of Popery are nothing else than feats of dexterity, in which Satan pretends to fight with himself. But no suspicion of this nature fell on Christ; for he cast out devils in such a manner, as to restore to God the men in whom they dwelt sound and whole. Whenever Satan enters into a collusion with himself, he pretends to be vanquished, and yet it is himself that triumphs. But Christ attacked Satan in open combat, threw him down, and left him nothing remaining. He did not lay him low in one respect, that he might give him greater stability in another, but stripped him completely of all his armor. Christ therefore reasons justly, that there is no community of interest between him and Satan, because that father of cunning [119] keeps one object in view -- the preservation of his kingdom. But perhaps it will be objected, that the devils are often hurried along, by giddiness and blind madness, to destroy themselves. The answer is easy. The words of Christ mean nothing more than that it was absurd in the scribes to maintain, that the devil, who endeavors by every method to make men his slaves, should, of his own accord, destroy the power which he possessed over them. Besides, it ought to be remembered, that common proverbs were employed by Christ in such a manner, as to be merely probable conjectures, and not solid arguments; and that, when he speaks of what is known and well attested, he finds it easier to reach the conscience of his adversaries. [120] Everybody knew that Christ had driven Satan from his possession, and nothing was plainer than that all his miracles tended to this object; and hence it was easy to conclude, that his power, which was so much opposed to Satan, was divine. 27. By whom do your children cast them out? He charges them with passing an unjust and malicious decision, because in the same case they did not decide in a similar manner, but as they were affected towards the persons. Now this inequality shows, that their prevailing motive was not a regard to what is just and right, but blind love or hatred; and that it was even an evidence of wicked self-love (philautias) and envy, to condemn in Christ what they praised in their own children By your children some understand the children of the whole nation; and some think that the Apostles are so called, because they were acknowledged to be children, while Christ was treated as if he had been a foreigner. [121] Others refer it to the ancient Prophets. I have no doubt that he means the Exorcists, who were at that time generally employed among the Jews, as is evident from the Acts of the Apostles, (19:19.) There is reason to believe, that no greater kindness would be exercised in judging of the disciples of Christ than of their Master; and to apply these words to the dead is a forced construction, when they manifestly denote a comparison of the present time. There was indeed no statute of the Law for having Exorcists among the Jews; but we know that God, in order to maintain their fidelity to his covenant, and their purity of worship, often testified his presence among them by a variety of miracles. It is even possible that there were persons who cast out devils by calling on the name of the Lord; and the people, having experienced such a display of the power of God, rashly concluded that it was an ordinary office. [122] The Papists afterwards, resolving not to occupy a lower rank, imitated them by creating Exorcists; and in this way were apes of apes. Besides, it was not necessary that Christ should approve of those exorcisms, in order to point out the malice of those who wished to have them regarded as sacred, and as authorized by the name of God; for the objection was, as we say, of a personal nature. [123] Therefore they shall judge concerning you. These words are not to be taken literally, but the meaning is: "We need not go far to seek your condemnation. You attribute to Beelzebub the miracles which I have performed, and you praise the same things in your own children. You have at home what is sufficient to condemn you." But if any one prefer to understand them differently, as reproaching them with the grace of God, which was sometimes exhibited through the Exorcists, I do not greatly object to that view. Though they were greatly degenerated, yet the Lord was pleased not to leave them altogether without evidences of his power, that there might be some testimony to authorize the priesthood in general, and the service of the temple; for it was of the highest importance that there should be evident marks to distinguish them from the superstitions of the Gentiles. I look upon the former view, however, as the natural one. 28. But if I cast out devils by the Spirit of God. Luke says, if I cast out devils by The Finger of God; employing the word Finger metaphorically instead of the Spirit. As God works, and exerts his power, by his Spirit, it is with propriety that the word Finger is applied to him. And this mode of expression was common among the Jews, as Moses relates that Pharaoh's magicians said, This is the finger of God Now Christ infers from what he has already stated, that the scribes prove themselves to be ungrateful to God, by being unwilling that He should reign among them. Hitherto, he replied to their idle calumny; but now, he treats them as convicted persons, and charges them not to make ungodly opposition to the kingdom of God. He does not confine himself to a single miracle, but takes occasion from it to discourse on the object of his coming, reminds them that they ought not merely to look at one remarkable fact, but at a far more important truth, that it was the will of God, by revealing His Messiah, to raise up their salvation which was fallen, and to restore his kingdom among them. Thus we see that Christ complains of their ingratitude, in madly rejecting from the midst of them the inestimable grace of God. The kingdom of God hath come to you The word come is emphatic, and implies that, without any request from them, God appears as their Redeemer, while they do everything that is in their power to drive him away, and, when he is present and prepared for their salvation, refuse to give him a place. 29. How can any one enter into the house of a strong man? Though the Evangelists differ a little as to words, there is a perfect agreement among them as to the substance of this discourse. Christ is pursuing the subject, on which he had lately touched, about the kingdom of God, and declares it to be necessary that Satan be violently driven out, in order that God may establish his kingdom among men. What he now states is nothing else than a confirmation of the preceding statement. But to ascertain more fully the intention of Christ, we must call to our recollection that analogy which Matthew (8:17) traces between the visible and the spiritual layouts which Christ bestows. [124] Every benefit which the bodies of men received from Christ was intended to have a reference to their souls. Thus, in rescuing the bodily senses of men from the tyranny of the devil, he proclaimed that the Father had sent him as a Deliverer, to destroy his spiritual tyranny over their souls. I now return to his words. He maintains that a strong and powerful tyrant cannot be deprived of his dominion, till he is stripped of his armor; for if he is not met by a force superior to his own, he will never yield of his own accord. Why is this asserted? First, we know that the devil is everywhere called the prince of the world Now the tyranny which he exercises is defended on every side by strong ramparts. His snares for entrapping men are beyond all cal…

And all the people were amazed, and said, Is not this the son of David?--The form of the interrogative requires this to be rendered, "Is this the Son of David?" And as questions put in this form (in Greek) suppose doubt, and expect rather a negative answer, the meaning is, "Can it possibly be?"--the people thus indicating their secret impression that this must be He; yet saving themselves from the wrath of the ecclesiastics, which a direct assertion of it would have brought upon them. (On a similar question, see on Joh 4:29; and on the phrase, "Son of David," see on Mat 9:27).

But when the Pharisees heard it--Mark (Mar 3:22) says, "the scribes which came down from Jerusalem"; so that this had been a hostile party of the ecclesiastics, who had come all the way from Jerusalem to collect materials for a charge against Him. (See on Mat 12:14). they said, This fellow--an expression of contempt. doth not cast out devils, but by Beelzebub--rather, "Beelzebul" (see on Mat 10:25). the prince of the devils--Two things are here implied--first, that the bitterest enemies of our Lord were unable to deny the reality of His miracles; and next, that they believed in an organized internal kingdom of evil, under one chief. This belief would be of small consequence, had not our Lord set His seal to it; but this He immediately does. Stung by the unsophisticated testimony of "all the people," they had no way of holding out against His claims but the desperate shift of ascribing His miracles to Satan.

And Jesus knew their thoughts--"called them" (Mar 3:23). and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand--"house," that is, "household"

And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?--The argument here is irresistible. "No organized society can stand--whether kingdom, city, or household--when turned against itself; such intestine war is suicidal: But the works I do are destructive of Satan's kingdom: That I should be in league with Satan, therefore, is incredible and absurd."

And if I by Beelzebub cast out devils, by whom do your children--"your sons," meaning here the "disciples" or pupils of the Pharisees, who were so termed after the familiar language of the Old Testament in speaking of the sons of the prophets (Kg1 20:35; Kg2 2:3, &c.). Our Lord here seems to admit that such works were wrought by them; in which case the Pharisees stood self-condemned, as expressed in Luke (Luk 11:19), "Therefore shall they be your judges."

But if I cast out devils by the Spirit of God--In Luke (Luk 11:20) it is, "with (or 'by') the finger of God." This latter expression is just a figurative way of representing the power of God, while the former tells us the living Personal Agent was made use of by the Lord Jesus in every exercise of that power. then--"no doubt" (Luk 11:20). the kingdom of God is come unto you--rather "upon you," as the same expression is rendered in Luke (Luk 11:20): --that is, "If this expulsion of Satan is, and can be, by no other than the Spirit of God, then is his Destroyer already in the midst of you, and that kingdom which is destined to supplant his is already rising on its ruins."

Or else how can one enter into a strong man's house--or rather, "the strong man's house." and spoil his goods, except he first bind the strong man? and then he will spoil his house.

He that is not with me is against me; and he that gathereth not with me scattereth abroad--On this important parable, in connection with the corresponding one (Mat 12:43-45), see on Luk 11:21-26.

In these verses we have, 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, Mat 12:22. Here observe, 1. The man's case was very sad; he was possessed with a devil. 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 came to destroy the works of the devil. 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. 2. His cure was very strange, and the more so, because sudden; he healed him. Note, The conquering and dispossessing of Satan is the healing of souls. And the cause being removed, immediately the effect ceased; the blind and dumb both spake and saw. 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. II. The conviction which this gave to the people to all the people: they were amazed. 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, "Is not this the Son of David? 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 enquiring question; they asked, Is not this the Son of David? 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 affirming question; Is not this the Son of David? "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 wayfaring men, though fools, could not err therein. See Isa 35:8. It was found of them that sought it. It is an instance of the condescensions of divine grace, that the things that were hid from the wise and prudent were revealed unto babes. The world by wisdom knew not God, and by the foolish things the wise were confounded. III. The blasphemous cavil of the Pharisees, v. 24. 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; that fed their pride, supported their power, and filled their purses; and when they heard the people say, Is not this the Son of David? they were extremely irritated, more at that than at the miracle itself; this made them jealous of our Lord Jesus, and apprehensive, that as his interest in the people's esteem increased, theirs 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, Sa1 18:7, Sa1 18:8. 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, "This fellow does not cast out devils, but by Beelzebub the prince of the devils, and therefore is not the Son of David." Observe, 1. How scornfully they speak of Christ, this fellow; as if that precious name of his, which is as ointment poured forth, 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. 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 this is the Son of David, than by suggesting that Christ cast out devils by Beelzebub; 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 anger 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. IV. Christ's reply to this base insinuation, Mat 12:25-30. Jesus knew their thoughts. Note, Jesus Christ knows what we are thinking at any time, knows what is in man; he understands our thoughts afar off. 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. Christ's reply to this imputation is copious and cogent, that every mouth may be stopped 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. 1. It would be very strange, and highly improbably, that Satan should be cast out by such a compact, because then Satan's kingdom would be divided against itself; which, considering his subtlety, is not a thing to be imagined, Mat 12:25, Mat 12:26. (1.) Here is a known rule laid down, that in all societies a common ruin is the consequence of mutual quarrels: Every kingdom divided against itself is brought to desolation; and every family too: Quae enim domus tam stabilis est, quae tam firma civitas, quae 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? Cic. Lael. 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 if we bite and devour one another, shall we be consumed one of another, Gal 5:15. Churches and nations have known this by sad experience. (2.) The application of it to the case in hand (Mat 12:26), If Satan cast out Satan; 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. The works of the devil, 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, how should then his kingdom stand? 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. What concord or communion can there be between light and darkness, Christ and Belial, Christ and Beelzebub? 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. 2. It was not at all strange, or improbable, that devils should be cast out by the Spirit of God; for, (1.) How otherwise do your children cast them out? 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 Jewish exorcists (Act 19:13), and of some that in Christ's name cast out devils, though they did not follow him (Mar 9:38), or were not faithful to him, Mat 7:22. 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: Therefore they shall be your judges; "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. (2.) This casting out of devils was a certain token and indication of the approach and appearance of the kingdom of God (Mat 7:28); "But if it be indeed that I cast out devils by the Spirit of God, 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." Ot…