I. Video. Matthew Chapter 12 (1 of 2)
A. Title. Lord of the Sabbath – God’s Chosen Servant – Jesus and Beelzebub
B. Data: LuisetReneeandBill.
C. Scriptures: Matthew 12:1-37.
II. Dr. Thomas L.Constable., A. B., Th. M. Th. D.(Notes on Matthew)
https://faithlife.com/thomas-l-constable/aboutThe Synoptic Problem http://www.godsbreathpublications.com/dr-constable-expository-bible-notes/
External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin: “KATA MATTHAION” (“according to Matthew”). Several early church fathers referred to Matthew (whose name means “Gift of God” or “Faithful”) as the writer, including: Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen.Papias’ use of the term logia to describe Matthew’s work, cited above, is not clear evidence of Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple, such as Peter or James, to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it.
Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably, he would have been a note-taker and preserver (unlike Jews of his time in general), and he probably knew shorthand. His profession forced him to keep accurate and detailed records, which skill he put to good use in composing his Gospel. There are more references to money—and to more different kinds of money—in this Gospel, than in any of the others. It has been estimated that about one-fifth of Jesus’ teachings dealt with money matters. Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew (or Levi). Matthew modestly called his feast for Jesus “dining” (Matt. 9:9-10), but Luke referred to it as “a big reception” (Luke 5:29). All these details confirm the testimony of the early church fathers.
According to tradition, Matthew ministered in Israel for several years after Jesus’ ascension to heaven. He also made missionary journeys to the Jews who lived among the Gentiles outside Israel, Diaspora Jews. There is evidence that he visited Persia, Ethiopia, Syria, and Greece.
“It was no ordinary man who wrote a Gospel which Renan, the French critic, eighteen hundred years later, could call the most important book in the world. How many of our current best sellers will still be leading human thought in A.D. 3600?”
III. Charles C. Ryrie. B.A., Th. M., Th. D., Ph. D.. Litt. D., (1925-2016).
Chapter 12 Notes
12:2. “not lawful to do on a Sabbath.” It was lawful for persons to pick grain from another’s field to satisfy hunger (Deu 23:25) but not to do regular work on the Sabbath (Ex 20:10). The latter was the charge of the Pharisees.
12:3. “what David did.”(See 1 Sam 21:1-6).
12:4. “;the consecrated bread.” Better, bread of the Presence. Twelve cakes, made of fine flour, were placed in the Holy Place in the Tabernacle each day on the table that stood opposite the lampstand. The old bread was eaten by the priests. It was this bread that David requested of Ahimelech, the priest, for himself and his men.
12:5. Priests who work on the Sabbath were not blamed.
12:7. Showing mercy is more pleasing to God than external conformity to the law.
12:16. “not to tell who He was.” Many were drawn to Christ because of His reputation as a healer, which may have been diverting attention from His primary role as Messiah.
12:18-21. For the OT quote, see Isa 42:1-4. Here is one of Matthew’s descriptive gems, highlighting the graciousness and gentleness of Jesus.
12:31: “blasphemy against the Spirit.” Technically, according to the scribes, involved direct and explicit abuse of the divine name. Jesus, here, teaches that it also may be the reviling of God by attributing the Spirit’s work to Satan. The special circumstances involved in this blasphemy can not be duplicated today; therefore, this sin can not be committed. Jesus exhorted the Pharisees to turn and be justified (vs 33, 37 ).
12:36. “careless = useless.
IV. Scofield Reference Bible. C. I. Scofield. D.D., 1843-1921).
Scofield produced several major theological works. First, he wrote a book called Rightly Dividing the Word of Truth, which expresses the principles of dispensational hermeneutics. Second, his annotated reference Bible became the standard for a generation. Finally, his Bible correspondence course made his teaching readily available around the world. All three of these works are still available today. Scofield’s impact has been magnified by his influence on Lewis Sperry Chafer, who founded Dallas Theological Seminary. DTS became the most prominent dispensational seminary in the world; its many high-profile graduates include Chuck Swindoll, Tony Evans, David Jeremiah, J. Vernon McGee, Hal Lindsey, and Bruce Wilkinson.
Notes provided by editorial revision committee, including: Charles L. Feinberg, Th. D., Ph. D. (1909-1995) and John F. Walvoord. A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D. (1910-2002).
12:18. “Gentiles.” The rejected King of Israel will turn to the Gentiles (Contrast Mt 10:5-6) In fulfillment this awaited the official rejection ,and the crucifixion and resurrection of Christ (Lk 24:46-48;Acts 9:15; 13:46; 28; 25-28; Rom 11:11).
12:31. Anyone who is concerned about his rejection of Christ has, obviously, not committed the “unpardonable sin,” and can still come to Christ.
V. John F. Walvoord. A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D. (1910-2002).
John Walvoord, long-time president of Dallas Theological Seminary, was one of the most prominent evangelical scholars of his generation. He is considered perhaps the world’s foremost interpreter of biblical prophecy.
Pharisees Accuse Jesus Of Healing by Demonic Power (12:22-37).
Following the many miracles already recorded, an outstanding case of need was presented to the crowd in one who was demon possessed and both blind and dumb. Such a pitiful person should have aroused the sympathy even of the Pharisees. When Jesus, with amazing power, healed him so that he could both speak and see, and by inference cast out the demon, it brought amazement to the people, and they said, “Is not this the son of David?” (v. 23).
The Pharisees countered by accusing Him of casting out demons by Beelzebub, the prince of demons. Beelzebub was actually a heathen deity, referred to earlier by Jesus in Matthew 10:25, and one supposedly in authority over the demons.
Jesus answered the Pharisees by showing the illogic of their statement. He pointed out that this would be a kingdom divided against itself. It would be Satan casting out Satan. If the casting out of demons is by Beelzebub, then by whom did the Pharisees who were exorcists cast out demons? The point was that only the power of God or someone under the power of God could accomplish this.
Jesus then drove home His point. If demons have been actually cast out, then it must have been by the Spirit of God, and then, in the person of Christ, the kingdom of God had come unto them. One could not enter the demonic realm victoriously unless he first had bound the strong man (v. 29). The Pharisees had to make a choice. They were either with Jesus or against Him. But if they were against Him, they were guilty of blasphemy against the Holy Spirit, a sin which by its nature is not forgiven (vv. 31-32).
There has been much misunderstanding about blasphemy against the Holy Spirit. Here it is properly defined as attributing to Satan what is accomplished by the power of God. Such a sin is not unpardonable in itself, but rather because it rejects the person and work of the Holy Spirit, without whom repentance and restoration are impossible. As far as it applies today, it is not the thought that one seeking pardon will not find it, but rather that one who rejects the Holy Spirit will not seek pardon. It is the ultimate in unbelief. In verse 33, He points out that a good tree brings forth good fruit and a bad tree brings forth bad fruit. They must judge Him on the basis of His works.
The unbelief of the Pharisees calls forth the strongest language. Christ addressed them, “generation of vipers,” or poisonous snakes. He declared that they were evil and therefore could not speak good and warned them that as unbelievers, every idle word they speak will be called to account on the day of judgment. He concluded in Matthew 12:37, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” This was addressed to the unsaved Pharisees, not to Christians who were justified by faith and whose sins had been forgiven.
As has been the case with the prior chapters of this study, this chapter continues to show that the subjects of the Gospel of Matthew are the Jews of the nation of Israel. The verses in which Christ offers for reference would have been known to Jews, but not to Gentiles. Jesus makes a comment in reference to the Gentiles, which is found in 12:18, 21, but was not directed to any Gentile. In 12:31,32, we come across a passage that many believers understand as being “the unpardonable sin.” But, the unpardonable sin is that of “unbelief,” which is addressed in the Gospel of John, in 3:16-18. The unpardonable sin, which is stated as being “the sin of the world” is that which Jesus resolves as is written in John 1:29. The sins that are stated in Matthew relate to the Jews, and their disobedience to the Law. Jesus, in offering the Kingdom to Israel, is saying to Jews, ” I am offering the Kingdom to you; now, you should act like Kingdom people. Jews could have been guilty of theft, but that sin would not have prevented them having eternal life with Jesus. The sin of unbelief is a sin that is unpardonable, but can easily be resolved, “by belief in Christ.”
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