Chapter 12

1 Christ reproveth the blindness of the Pharisees concerning the breach of the sabbath, 3 by scriptures, 9 by reason, 13 and by a miracle. 22 He healeth the man possessed that was blind and dumb. 31 Blasphemy against the Holy Ghost shall never be forgiven. 36 Account shall be made of idle words. 39 He rebuketh the unfaithful, who seek after a sign: 49 and sheweth who is his brother, sister, and mother.

1. At that time. [Plucking Grain on the Sabbath, Matt. 12:1–8=Mark 2:23–28=Luke 6:1–5. Major comment: Mark. See Early Galilean Ministry] As used by Matthew, this expression does not necessarily imply any particular chronological relationship between what precedes and what follows. It is, rather, a general statement. This is evident from its use in ch. 14:1. The Sermon by the Sea, recorded in ch. 13, was delivered during the autumn of a.d. 29 (see on ch. 13:2), about six months prior to the death of John the Baptist, which is mentioned in ch. 14:2.

Through the corn. Literally, “through the grainfields.”

Ears of corn. That is, of grain of any kind, perhaps of wheat, or even of barley. It is interesting to note that all accusations brought against the disciples of Christ, as recorded in the book of Matthew, were related to food in one way or another (see chs. 9:14; 15:2; etc.).

6. One greater. Textual evidence attests (cf. p. 146) the reading “[something] greater,” a neuter, rather than “[someone] greater,” masculine. In the latter case reference would, of course, be to Christ.

“[Something] greater” would refer to the spirit of true worship (see John 4:23, 24) in contrast with the materials out of which the Temple had been built and with the forms of worship conducted there. If the Temple itself were exempt from the Sabbatic restrictions against labor, how could the Master of the Temple, whose “house” it was, and who was therefore “greater than the temple,” be cited for Sabbathkeeping? To the Jews the Temple was more sacred than any other object on earth; yet here Christ affirms that He is greater than even the Temple—a bold claim indeed. He is “greater than the temple”—He is “Lord even of the sabbath day,” the most sacred of religious institutions (Matt. 12:8). Christ points out that both the Temple and the Sabbath were ordained to the service of man, not to lord it over him. Man was not made in order that there might be someone to worship in the Temple and to observe the Sabbath; rather, these were to serve man (see on Mark 2:27).

7. Mercy, and not sacrifice. See on ch. 9:13.

Condemned the guiltless. The reference here is to the disciples. All too frequently ignorance of the true import of Scripture—in other words, false concepts of truth—and false pride, coupled with jealousy of those who know and obey the truth, lead to criticism and persecution (see on ch. 5:10–12).

9. When he was departed. [The Man With a Withered Hand, Matt. 12:9–14=Mark 3:1–6=Luke 6:6–11. Major comment: Mark and Luke.] Probably soon, but not necessarily immediately, after (see on v. 1). It could not have been the same Sabbath (see on Luke 6:6).

15. When Jesus knew it. [Jesus’ Popularity, Matt. 12:15–21=Mark 3:7–12. Major comment: Mark.] That is, when Jesus became aware of the conspiracy between the Pharisees and the Herodians after the healing of the man with a withered hand in the synagogue on the Sabbath day (see Matt. 12:14; see on Mark 3:6). His increase of popularity had a proportionately opposite effect of raising a tide of opposition against Him (see on Matt. 4:24).

He withdrew. Probably not till after the Sabbath day, as a long Sabbath journey would unnecessarily have prejudiced the Jewish leaders against Him. In regard to “a sabbath day’s journey” see p. 50.

17. Spoken by Esaias. This seems to be a free translation, or paraphrase, of Isa. 42:1–4, although it might possibly be a quotation from a Greek version that has since been lost. The first three verses of the quotation follow fairly closely the Hebrew of Isa. 42:1–3, and Matt. 12:21 follows almost exactly the LXX of the final clause of Isa. 42:4, omitting the first two clauses of the verse. See on Isa. 42:1–4.

18. My servant. That is, Christ, the “Messiah” (see on Isa. 42:1).

Shew judgment. Or, “proclaim justice” (RSV).

20. A bruised reed. Or, “a crushed reed.” Jesus considered neither the bruised reed nor the smoking flax useless; there was a possibility of improvement in both cases.

Shall he not break. So long as there was the least hope of restoration Jesus would labor diligently to “revive the spirit of the humble, and to revive the heart of the contrite ones” (Isa. 57:15).

Smoking flax. The Gr. linon, “flax”; hence also anything made of flax. Here, the “flax” is probably a lampwick, pictured as flickering and ready to go out. But the owner of the lamp desires its light, and spares no effort to keep it burning.

Judgment. Or, “justice.”

22. Then. [A Blind and Dumb Demoniac; The Unpardonable Sin, Matt. 12:22–45=Mark 3:20–30=Luke 11:14–32. Major comment: Matthew. See Middle Galilean Ministry; The Ministry of Our Lord.] The remainder of this chapter (vs. 22–50) is one of the more difficult passages to locate in the sequence of events in Christ’s ministry. There seem to be good reasons to believe that vs. 22–50 are a record of a single incident and the subsequent controversy that grew out of it: (1) There is apparently little time lapse between the healing of the blind and dumb demoniac and the charge brought by the Pharisees (see v. 24). (2) The demand for a sign was repeated at least twice during Christ’s ministry, and the incident noted here seems to be the first (the second on record occurred at Magdala, as stated in chs. 15:39 to 16:5, probably during the summer of a.d. 30). It should be noted that this request (ch. 12:38) for a sign came in response to Christ’s denial of casting out devils by the power of Beelzebub. (3) The discussion concerning the “unclean spirit” and the “seven other spirits” in vs. 43–45 no doubt followed the teachings of vs. 22–42 without any appreciable interruption, as appears from DA 323. (4) The visit of Christ’s mother and brethren, mentioned in vs. 46–50 came “while he yet talked” (v. 46; cf. DA 325).

According to ch. 13:1 it was the same day on which the instruction of ch. 12:22–50 was given that Christ spoke the parables of the Sermon by the Sea, recorded in ch. 13. For evidence of the close chronological relationship between chs. 12:22–50 and 13:1–58 see on ch. 13:1. This would place the discussion of ch. 12:22–50 in the autumn of a.d. 29 (see on Matt. 13:1; Mark 3:13).

One possessed. There were at least two instances in which Christ healed a blind and dumb demoniac (see DA 321; ch. 9:32–35). For a study of demon possession, see Additional Note on Mark 1.

23. Were amazed. See on Mark 2:12.

Son of David. See on ch. 1:1. The form of the question in Greek implies that a negative answer is expected (see on Luke 6:39). The people exclaim, as it were. “This cannot be the Son of David [the Messiah], can it?” They may have realized that the Messiah of prophecy was to do the wonderful deeds that Christ performed, but they found it difficult to see in Jesus, apparently a common man among men, the Messiah of prophecy (cf. DA 197, 385). The fact that many people heard Christ gladly (see Mark 12:37), recognized Him as a great teacher (see John 3:2), and even a prophet (see Matt. 21:11), does not man they necessarily accepted Him as the Messiah. His many mighty works ignited the flame of hope in their hearts that He might be the Messiah (see on Luke 24:21; cf. DA 406), but their preconceived idea of what the Messiah was to be like (see on Matt. 4:17; Luke 4:19; cf. DA 30) almost immediately quenched the feeble flame.

24. The Pharisees heard it. Apparently the flickering hope of the people that Jesus might prove to be the Messiah of prophecy (see v. 23) angered the Pharisees. Mark speaks of these Pharisees as “the scribes which came down from Jerusalem” (Mark 3:22), probably spies sent out by the Sanhedrin to observe and report on Christ (see on Mark 2:6). These wary foes of Jesus could not deny that a genuine miracle had been performed, for the healed man “spake and saw” (Matt. 12:22). The greater the evidence of the divinity of Jesus, the greater became their anger and hatred, which led eventually to the commission of the unpardonable sin by some of Jesus’ enemies (see on vs. 31, 32).

This fellow. Gr. houtos, “this [one].” These Pharisees showed their contempt by refusing to take the name of Jesus on their lips and disdainfully referred to Him as “this [one]” (see on Luke 14:30; Luke 15:2).

Beelzebub. Textual evidence is divided (cf. p. 146) between the readings “Beezebul” and “Beelzebul.” The KJV reading “Beelzebub” was adopted by Jerome for the Latin Vulgate, and, apparently, from there was taken over by the KJV translators. The meaning of the name is debatable. Perhaps the name Beelzebul is from the HebrewbaФal zebul, possibly meaning “lord of the great house [or temple],” or “lord of the heavenly house.” Several Ras Shamrah tables from about 1400 b.c. speak of “Zebul, prince of the earth.” Beelzebul may thus mean “Baal is prince.” It has been suggested that the Jews may have changed the name from Beelzebul to Beelzebub, “lord of flies,” out of contempt for this pagan deity, the patron god of Ekron (see on 2 Kings 1:2).

In the healing of the blind and dumb demoniac it was evident that more than human power was present. The spies refused to concede that Jesus was divine and possessed power to effect the miracle; He must, therefore, be in league with the devil.

25. Knew their thoughts. See on Mark 2:8.

Every kingdom. A nation in which there is civil war obviously weakens its standing and power with respect to other nations.

House. Perhaps referring to a political territory as the “house” of the one who rules over it, though the principle stated would be equally true of a “house” in the sense of a family dwelling.

26. Cast out Satan. Satan was engaged in mortal combat with Christ (see Rev. 12:7–9; cf. Matt. 4:1–11; John 12:31; John 16:11; etc.). The devil could hardly be foolish enough to work at cross-purposes with himself, sustaining the claims of his archenemy, Christ, by cooperating with Him in the expulsion of demons he himself had inflicted upon men. On the basis of such a policy “his kingdom” was certain to fall. Herewith Jesus reduced the argument of the Pharisees to absurdity, and His reasoning was so clear and simple that all could see it.

27. By whom do your children? Having shown the absurdity of the argument set forth by the Pharisees, Christ now confronts them with a dilemma. Obviously, some Pharisees did claim to be able to exorcise evil spirits, or Jesus would not have presented this as a fact. Josephus relates that such attempts were at least made, and gives an example (Antiquities viii. 2. 5 [45–49]). The word “children” refers, not to natural offspring of the men to whom Christ spoke, but to their adherents. Thus in OT times students in the schools of the prophets were commonly called “sons of the prophets” (see on 2 Kings 6:1).

23. But if. Having shown the absurdity of the claim made by the Pharisees (vs. 25, 26) and having confronted them with a dilemma to which they could give no answer (v. 27), Christ leads on to the inevitable alternative that what they have attributed to Satan is in reality none other than the power of God (see on v. 24). Luke speaks of this power as the “finger of God” (Luke 11:20; cf. Ex. 8:19). During His ministry on earth Christ’s miracles were accomplished by the power of God through the ministry of angels (DA 143). His miracles attested His Messiahship (see DA 406), and if the Messiah were here (see Matt. 12:23), it must be that His “kingdom” could not be far away.

Is come. Literally, “has come.”

29. How can one enter? In the parable Christ now sets forth He reinforces the truth stated in v. 28 that the “kingdom of God” is come and that the kingdom of Satan is being invaded. Christ is the “one” who enters Satan’s “house” or “kingdom” (see on v. 25). A man does not enter his own house and “spoil” his own “goods”; Satan does not “cast out” Satan (see v. 26). Therefore someone entering the “house” of Beelzebul (see on v. 24), to “spoil his goods,” must of necessity be his enemy.

A strong man’s. Literally, “the strong man’s,” in other words, Satan’s.

Spoil his goods. Satan claimed this world as his, that it had been “delivered” to him (see Luke 4:6). In that sense, this world was his “house,” and the human beings in it constituted his “goods.” Christ came to release Satan’s captives, first from the prison house of sin (see on Luke 4:18) and then from the prison house of death (see Rev. 1:18). By casting out demons Christ was robbing Satan of his victims, that is, spoiling his “goods.”

Bind the strong man. He who would bind a “strong man” must of necessity be stronger than the “strong man” (see Luke 11:22). God alone is stronger than Satan; therefore, in the face of evidence that Jesus is releasing the captives of Satan, it must be that the power of God is operating through Jesus. The mighty deeds of Christ testify, not to an alliance with Satan, but to warfare against him (see DA 406).

30. Not with me. In the great conflict for the soul of man, there is no middle ground; neutrality is impossible (see DA 324). Every man is either a patriot or a traitor. He who is not wholly on the side of Christ is wholly on the side of the enemy, that is, the weight of his influence is in that direction. To be almost, but not wholly, with Christ is to be, not almost, but wholly against Him. What Christ here affirms is not to be construed as contradicting the statement of Mark 9:40, “He that is not against us in on our part,” which means simply that those who advance the cause of Christ cannot be considered as being “against” Him.

31. All manner of sin. Even “blasphemy” can be forgiven—with one exception.

Blasphemy. In the particular situation Christ here refers to, a group of Pharisees had attributed the power of the Holy Spirit (see on v. 28) to the devil (v. 24) in the full knowledge that their charge was false (see DA 322). It was this deliberate rejection of light that was leading them, step by step, toward “blasphemy against the Holy Ghost.” It is important to note that the statement made by the Pharisees came as the climax of a protracted process of rejecting increasingly clear evidence of divinity of Jesus (see DA 213, 538), a process that had begun with the birth of Jesus (see DA 63) but which became more intense as His ministry progressed. The clearer the evidence, the stronger their opposition to Him (cf. Hosea 4:6). As time went on and each encounter with Jesus served only to reveal their hypocrisy, they became more and more bitter and outspoken. Now they came out openly, declaring Christ to be demon possessed and working in collaboration with Satan, as one of his accomplices (cf. 5T 634). Henceforth they were under the control of the very power they had accused Christ of being subject to (DA 323).

Blasphemy against the Holy Spirit, or the unpardonable sin, consists of progressive resistance to truth that culminates in a final and irrevocable decision against it, deliberately made in the full knowledge that by so doing one is choosing to pursue his own course of action in opposition to the divine will. The conscience is seared by continued resistance to the impressions of the Holy Spirit, and one may hardly be aware that he has made the fateful decision. There may, indeed, be nothing more than continuing failure to reach a decision to act in harmony with God’s will (see DA 324). A person troubled with a haunting fear that he has committed the “unpardonable sin,” thereby has conclusive evidence that he has not committed it.

The most miserable person in the world is one whose conscience troubles him for doing wrong when he knows that he should do right. A miserable Christian experience is usually the result of not living up to the light one has. A person whose conscience troubles him may solve the problem and remove the tension in one of two ways: He may yield to the transforming power of the Holy Spirit, and respond to the promptings of the Holy Spirit by making wrongs right with God and man, or he may sear his conscience and eliminate its painful promptings by silencing the Holy Spirit (see Eph. 4:30). The person who takes the latter course cannot repent, because his conscience has been forever made insensitive, and he does not want to repent. He has deliberately placed his soul beyond the reach of divine grace. His persistent perversion of the power of choice results in the loss of the power to discern between good and evil. Evil finally appears to be good, and good appears to be evil (see Micah 3:2; see on Isa. 5:20). Such is the deceptiveness of sin.

Conscience has been aptly called the eye of God in the soul of man. It is a divinely implanted monitor that prompts men ever to live in obedience to the light that has been revealed to them. To tamper with it in the least is to risk the peril of eternal loss. Deliberate and persistent disobedience to God finally becomes a habit that cannot be broken (see DA 324). Compare the process commonly spoken of as “hardening the heart” (see on Ex. 4:21).

Not be forgiven. Not because God is unwilling to forgive, but because the one who has committed this sin has no desire to be forgiven. Such a desire is vitally necessary to forgiveness. Such a one has severed his line of communication with heaven in order that he may no longer be troubled with the warning calls of the Holy Spirit.

32. Son of man. See on Matt. 1:1; Mark 2:10.

Forgiven him. Compare the prayer Christ made for forgiveness for the soldiers who nailed Him to the cross (see Luke 23:34). Many of the priests and leaders of the people, together with thousands of others, eventually “believed on him,” and after Pentecost took their stand with the disciples (see John 12:42; Acts 6:7). They could be forgiven because they had not previously discerned fully the divine character of Jesus (DA 322). Their failure to recognize Jesus as the Messiah of prophecy, because of their misunderstanding of OT prophecy (DA 30), did not render these persons insensitive to truth, and when they did see the truth as it is in Christ Jesus they boldly took their stand for it.

Not be forgiven. See on v. 31.

This world. Literally, “this age” (see on ch. 13:39).

The world to come. That is, the coming “age,” or the future life. There is to be no second probation.

33. Either. The Pharisees were inconsistent. They had attributed deliverance from demon possession—certainly something “good”—to the demons themselves (see v. 24). If the results are good, the cause must also be good.

The tree. As the context makes evident, Jesus here refers to Himself. The healing of the demon-possessed deaf-mute (v. 22) was the “fruit,” and none who witnessed the miracle could deny that the “fruit” was “good.” The Pharisees, however, attributed this good “fruit” to a corrupt “tree,” to “Beelzebub the prince of devils” (v. 24). But Jesus declared that only a good character can produce “good things,” even as an evil character produces “evil things” (v. 35). A “good tree” is always to be known by its “good fruit,” and a “corrupt tree” by its “evil fruit” (see on ch. 7:16–20). Thus the Pharisees were altogether illogical in attributing admittedly good “fruit” to a “corrupt tree.” The OT often compares a person, or a people, to a tree (see on Judges 9:8-10; Ps. 1:3; Isa. 56:3; Dan. 4:10).

At a later time Jesus compared Himself to a “vine,” His disciples to “the branches,” and those won to the kingdom to “fruit” (see John 15:5–8). For other instances of the use of the same object to represent different things and to teach different truths, see on Matt. 13:33.

34. Generation of vipers. Or, “offspring of vipers” (see on ch. 3:7).

How can ye? The “fruit” (v. 33), or the “offspring” (v. 34), of the Pharisees was not “good.” The “things” they had spoken—their “fruit”—was “evil,” and this in turn pointed to an evil source. They acted like “vipers,” and it must therefore be that they were the offspring of “vipers” (see on John 8:44).

Abundance of the heart. A man’s words are to a greater or lesser extent a reflection of the thoughts that fill his mind; it cannot be otherwise. The blasphemous words of the Pharisees (v. 24) were not accidental, but represented what was in their hearts. A man’s words betray his thoughts.

35. A good man. A literal application of the principle stated in v. 33 under the figure of a tree.

Treasure. Gr. theµsauros, “a casket [for jewels],” “a treasury,” “a storehouse” (see on ch. 2:11). Here the mind is referred to as a storehouse where the accumulated knowledge and experience and the cultivated attitudes and emotions are kept and drawn upon to meet the problems of life.

Of the heart. Textual evidence attests (cf. p. 146) the omission of these words.

Bringeth forth. Literally, “throws out,” or “casts out.”

36. Idle. Literally, “not working,” “unprofitable,” “useless,” and thus, as here, “pernicious.” In charging Christ with casting out demons by the prince of demons (v. 24) the Pharisees had made a statement they knew was not true.

Give account. Man is responsible for the way in which he uses the power of choice.

Day of judgment. See on ch. 3:12.

37. Justified. That is, “declared righteous,” or “rendered righteous.” This can be true only when one’s words have been in accord with one’s knowledge of truth. Otherwise a man will prove to be a hypocrite, and as such is “condemned.”

38. Then. For the relationship of vs. 38–42 to the preceding section of ch. 12 see on v. 22.

Certain of the scribes. Almost the entire chapter is concerned with instances of Pharisaic opposition to Christ (see vs. 2, 14, 24, 38). Only vs. 46–50 deal with another subject. Concerning the scribes see p. 55; see on Mark 1:22.

Pharisees. See pp. 51, 52.

Master. Gr. didaskalos, “Teacher.” In addressing Jesus as “Teacher” the scribes and Pharisees were not in any sense admitting Him to be one. It was a simple fact that He was teaching, and didaskalos was the popular form of addressing anyone who taught.

We would see a sign. The request for a sign recorded in ch. 16:1–5 probably occurred during the summer of a.d. 30, about nine months or so after the incident recorded here. In view of the remarkable miracle performed just before this (ch. 12:22, 23; DA 321), the demand for a “sign” (see p. 208; see on Luke 2:12) was nothing short of an insult. It implied that what had occurred was not a miracle, and subtly insinuated that Christ had as yet given no evidence to attest His supernatural claims. What kind of “sign” did they want or expect? Possibly they wished to see some portent in the sky (see Joel 2:30; cf. Rev. 13:13), or a “sign” such as those by which Moses attested his mission before Pharaoh (see Ex. 7:9–13; etc.). Such a sign might have been considered by them a convincing display of supernatural power. During Christ’s trial before the Sanhedrin the Jewish leaders again demanded a miracle (DA 704, 705). Herod made a similar demand, and promised to release Jesus should He perform such a “sign” (DA 729).

The insincerity of all these demands is apparent from the fact that none of those who made them responded favorably to the miracles Christ did perform. Each evidence of divinity only made them the more determined to silence Him, until finally the raising of Lazarus from the dead served to make them redouble their efforts to put Him out of the way.

39. Evil and adulterous. They were “adulterous” in the sense that they had broken the tie that bound them to God as His chosen people. In the OT, apostasy was commonly spoken of as adultery (see on Ps. 73:27).

Generation. See on chs. 11:16; 23:36.

No sign. A hardened and apostate people had no right to demand a sign, and had it been given they would not have accepted it. There was nothing to be gained by casting “pearls before swine” (see on ch. 7:6). In “Moses and the prophets” (see Luke 16:31) there was sufficient light to guide men into the way of salvation, and accordingly the basic reason why the scribes and Pharisees refused to accept Christ was that they had not really accepted the OT Scriptures that testified of Him (see John 5:45–47).

Jonas. That is, Jonah. In what sense was the prophet Jonah a “sign”? The answer lies in those aspects of Jonah’s ministry on which Christ now comments. The first of these “sign” elements in the experience of Jonah was his encounter with the monster of the deep (v. 40); the second, his successful preaching to the people of Nineveh (v. 41).

40. For as Jonas. Christ’s resurrection was the supreme miracle of His mission to earth, and to that great future event Christ now directs His critics.

Three days. See pp. 248-251.

Whale’s. Gr. keµtos, meaning any sea monster or fish of great size, not necessarily a “whale” (see on Jonah 1:17; 2:1). The constellation Cetus represents a sea monster, its name being simply an English transliteration of the Gr. keµtos.

Heart of the earth. Christ here no doubt refers to the time He spent in Joseph’s tomb, from late Friday afternoon to early Sunday morning.

41. Men of Nineveh. The “sign of the prophet Jonas” (v. 39) consisted not only in his miraculous escape from the “whale’s belly,” but also in his successful ministry for the people of Nineveh, capital of ancient Assyria (see DA 406).

Rise in judgment. That is, come forward as witnesses on the final day of judgment. It has been suggested that the Aramaic expression Christ here used originally meant “to accuse.”

This generation. See on chs. 11:16; 23:36; 24:34.

They repented. Whether Jonah told the men of Nineveh about his experience with the sea monster we cannot say; the Scriptures are silent on this. The important point is that the Ninevites “repented” in spite of the fact that Jonah worked no miracles for them. They accepted his message on his own authority, because it carried conviction to their hearts (see Jonah 3:5–10). The same should have been true in the case of the scribes and Pharisees, for the message Christ bore certainly carried with it convincing evidence of His authority (see on Mark 1:22, 27). But in addition to the words He spoke He wrought many wonderful works, and these constituted an additional testimony that His words were true (see John 5:36). Yet in spite of all this evidence the scribes and Pharisees still obdurately refused to believe the evidence afforded them.

A greater than Jonas. That is, Christ Himself (see on v. 6).

42. Queen of the south. The queen of Sheba, who visited the court of Solomon (see on 1 Kings 10:1, 3, 9).

The wisdom of Solomon. See on 1 Kings 3:12. Divine wisdom, speaking through Solomon, convinced the queen of Sheba that God was with him. And, like Jonah (see on v. 41), Solomon worked no miracle; his words were sufficient. If the words of Jonah and Solomon bore convincing evidence that God spoke through them, Jesus implied that His own words should likewise prove sufficient.

A greater than Solomon. See on vs. 6, 42.

43. Unclean spirit. [Seven Unclean Spirits, Matt. 12:43–45. See on parables pp. 203-207.] Synonymous with “demon.” The comments Christ here makes (vs. 43–45) may be taken as a continuation of His discussion of the unpardonable sin (vs. 31–37). Christ had been interrupted (see vs. 38–42) in His line of thought by this demand for a sign, and He now resumes where He left off, after having replied to that demand. The counsel given here (vs. 43–45) is particularly applicable to those who have listened to the gospel message gladly, but have not yielded to the Holy Spirit (DA 323). These had not yet committed the unpardonable sin, and Jesus warns them not to. For a discussion of demon possession see Additional Note on Mark 1.

In the case of disease a relapse often results in a condition far more serious than that occasioned by the original illness. Physical strength, already greatly diminished, is often powerless before the renewed onslaught of disease. A relapse is often due to the patient’s failure to realize his physical weakness, and to a fatal sense of over-confidence in himself. When recuperating from the sickness of sin we should trust wholly in the merits and power of Christ.

Dry places. Desert regions, where the spirit would find no human beings—no “house” (v. 44)—and would, accordingly, be restless because it was homeless.

44. I will return. The “unclean spirit” implies that his absence was only temporary. Christ is probably thinking of the man out of whom He had cast a demon but a short time previously (see on v. 22). The man was very likely in the audience, and this may have been intended as a warning to him in particular as well as to the audience in general. Certainly it was a warning to the Pharisees (see vs. 31–37).

Empty, swept, and garnished. The condition of the “house,” or person, restored to the state existing before the demon originally took up residence there. The Christian religion does not consist primarily in refraining from evil, but rather in applying the mind and the life intelligently and diligently to that which is good. Christianity is not a negative religion consisting of various prohibitions, but a positive, constructive force for good. It is not enough that demons, whether literal or figurative, be cast out of the heart and mind; the Spirit of God must come into the life and be placed in control of the thought and conduct (see 2 Chron. 6:16; Eph. 2:22). It is not enough to hate the evil; we must ardently love and cherish that which is good (see Amos 5:15; 2 Thess. 2:10; see on Matt. 6:24).

The hapless person represented by the “house” failed to take a positive stand for God. His intentions were good. He did not anticipate the return of the evil spirit, and therefore failed to yield the “house” to Christ’s control. Submission to Christ might prevent him from using the “house” as he chose, and he therefore decided, for the time being at least, to live his life as he wanted to. Had he surrendered to Christ, a new power would have been in control (see Rom. 6:16), and the unclean spirit could never have gained an entrance. Our only safety is in wholehearted surrender to Christ, in order that He may enter in and live out His perfect life within us (Gal. 2:20; Rev. 3:20). This parable is a solemn warning against mere negative improvement; it is not enough to shun the evil, we must actively “seek those things which are above” (Col. 3:1, 2).

45. Seven other spirits. Seven, the symbolic number designating completeness, indicates complete demon possession.

Last state. Too often those who have been healed of the disease of sin suffer a relapse, as it were, and thereby become weaker spiritually than they were at first. Not realizing how careful they must be to avoid temptation and to surround themselves with influences for good, they expose themselves unnecessarily to the allurements of the world—often with fatal results (see DA 256). Thus it was with Saul, who, though at one time under the power and influence of the Holy Spirit (see 1 Sam. 10:9–13), did not submit himself fully and completely to God, and as a result was exposed to the control of an evil spirit (see 1 Sam. 16:14; 18:10; 19:9) that finally drove him to suicide. Thus it was also with Judas, who at first was susceptible to the softening influence of Christ, but who did not submit his life exclusively to that influence (DA 294, 717). See on Matt. 13:7.

This wicked generation. See v. 39; see on chs. 11:16; 23:36. The leaders of Israel were in the process of rejecting the light that had come to them.

46. While he yet talked. [Visit of Christ’s Mother and Brothers, Matt. 12:46–50=Mark 3:31–35=Luke 8:19–21. Major comment: Matthew. See Middle Galilean Ministry; The Ministry of Our Lord]. For the relationship of this section (vs. 46–50) to the preceding section of the chapter see on v. 22. For an additional incident in the narrative see Luke 11:27, 28.

His mother. Though undoubtedly concerned about Jesus, Mary had faith in Him, a faith not shared by His brothers (see John 7:5). It was their idea, not hers, to restrain Christ from further activity on behalf of the people (see DA 321). They hoped He would yield to Mary’s persuasive appeal; they hardly believed He would listen to their own appeal (cf. DA 87).

His brethren. The gospel writers make it evident that these were sons of Joseph by a former marriage. The fact that Jesus committed His mother to the care of John (see John 19:26, 27) implies that Jesus’ “brethren” (and sisters) were not actually Mary’s own children. That these brothers were older than Jesus is shown by their attitude and relationship to Him. They tried to restrain Him (see on Mark 3:21), they spoke taunting words to Him (see John 7:3, 4), and otherwise interfered with His conduct (cf. Mark 3:31), as only brothers who were older would dare do in those days. To one familiar with life in Bible lands, this argument in itself appears conclusive. This conclusion, which is based on the Gospel record, is also specifically supported by the observations made in DA 86, 87, 90, 321.

Though these “brethren” did not at this time believe in Jesus (John 7:3–5), they later accepted Him and were numbered among His followers (see on Acts 1:14). At this time Jesus’ brothers were dismayed by reports they had heard concerning His work, particularly how Jesus scarcely had time to eat and sleep. They felt that He was not prudent in His activities (DA 321), and sought to persuade Him to conform to their ideas of how He should conduct Himself (DA 326). No doubt they were also concerned because of the increasingly strained relations between Him and the Jewish leaders.

Stood without. Whether this means “without,” that is, on the outside of the throng surrounding Jesus, or “without” the house mentioned a little later in the narrative (see on ch. 13:1), is not clear.

47. Then one said. Textual evidence is divided (cf. p. 146) between retaining and omitting this verse, though all manuscripts contain the parallel statements in Mark 3:32 and Luke 8:20. The context favors retaining it.

48. Who is my mother? See on John 2:4. It is clear that Jesus was personally devoted to His mother (see John 19:26, 27). His view of the duty of children to their parents is also clearly set forth in His teachings (see Mark 7:9–13). Accordingly, His meaning here is that even those closest and dearest to Him had no right to interfere with His work or to direct how it should be carried out (cf. Matt. 16:23). See on Luke 2:49.

49. His disciples. Including not only the Twelve but many others as well (see on Mark 3:13; Luke 10:1). The Twelve were, however, in a special sense “members of the family of Jesus” (DA 349), and Jesus was head of the family (see 1 Cor. 11:3; Eph. 5:23).

50. Will of my Father. See on Matt. 7:21; cf. Luke 8:21.

My brother. Jesus here makes a personal application by the use of nouns in the singular. All who acknowledge God as their Father are members of “the whole family in heaven and earth” (Eph. 3:15). The ties that bind Christians to their heavenly Father and to one another are stronger and truer even than blood ties, and more enduring. Here is a clear denial that Christians should give special attention to Mary (see on Luke 11:28).

Ellen G. White comments

1, 2 DA 284

1–13DA 284–289

5–7DA 285

6     FE 399

10–12DA 286

12   CH 368; DA 287; ML 231

18–21TM 127

21   DA 489

22   GC 515

22–29TM 78

22–50DA 321–327

29   FE 299; 6T 407

30   AH 95; CH 35; ChS 108; COL 340; FE 194, 254, 292; TM 91, 126; IT 126, 139, 336 453, 485; 2T 47, 103, 176, 213, 263; 3T 243, 328, 529; 4T 17, 641; 5T 130, 394, 424; 8T 45

31   5T 634

31, 32  DA 322, 324

31–37TM 71, 78

32   PP 405

33   IT 228

34   DA 323; MB 127; 1T 159, 408; 2T 248, 302, 460, 562, 703; 4T 48; 5T 146, 287

34, 35  TM 84

34–372T 95

35   GW 288

35–371T 499

36   EW 112; FE 458; 4T 588; 3T 189

36, 37  DA 323; GC 481

37   ML 335; MYP 367; 2T 315; 5T 287

40, 41  DA 406; PK 270, 274

43–45DA 323

45   DA 324

46–50DA 325

48–50CH 527