Matthew 12:1-50

9. The Rejection Consummated and the Broken Relationship.

CHAPTER 12

1. The Hungry Disciples and the Accusing Pharisees. (Matthew 12:1 .) 2. The Man with the Withered Hand Healed.(Matthew 12:10 .) 3. The Hatred of the Pharisees.(Matthew 12:14 .) 4. The King in Rejection. (Matthew 12:15 .) 5. The Demon Possessed Man Healed. (Matthew 12:22 .) 6. The Blasphemy of the Pharisees and the King's Answer. (Matthew 12:24 .) 7. The Sign of Jonas and his Warning Prediction. (Matthew 12:38 .) 8. The Broken Relationship. (Matthew 12:46 .)

The twelfth chapter brings before us the full manifestation of the enmity of Israel against our Lord and His rejection by His own.

It is the great turning point in this Gospel and with it the offer of our Lord to Israel as their King, as well as the offer of the Kingdom ceases. We have followed the story of our Lord manifesting Himself as Jehovah the King. Everything in the first part of this royal Gospel proves Him to be the promised One. Speaking not like the Pharisees and the Scribes, but with authority, He had declared the principles of the Kingdom He came to bring.

Going through the cities of Galilee, He and His disciples had preached the Kingdom of the Heavens to be at hand. Multitudes had heard the glad and solemn announcement.

These glad tidings were backed up by the most startling signs. The blind saw, the lepers were cleansed, demons were driven out and the dead were raised. There could be only one explanation for these miracles.

Every one of them proved conclusively that Jehovah had visited His people; He whose name is “Immanuel” had appeared in their midst. Old Testament predictions of the coming of the Messiah, the manner of His coming and His works were being fulfilled before the eyes of that generation yet they did not and would not recognize Him. They remained cold and indifferent. They had no heart for Jehovah-Jesus. This in itself was a fulfillment of prophecy. And so we learn in the eighth chapter that a Gentile showed greater faith than the Lord had found in Israel and our Lord indicates the immediate future of the children of the Kingdom. They were to be cast out and others from the East and the West were to come and sit down in the Kingdom of the Heavens with Abraham, Isaac and Jacob. The murmuring of the Pharisees, first heard when he healed the paralytic and forgave him his sins, was the first outbreak against Him. And now the storm we saw in its threatening is to break. The awful blasphemy is uttered and the King declares in His sovereign power the relationship between Him the King and the Kingdom people broken. It is now clear that the Kingdom of the Heavens, so fully revealed in the Old Testament, is to be postponed till the Son of Man comes again. After this rejection of the King and His turning away from His own, He revealed the Kingdom of the Heavens in mysteries. He shows, as the Revealer of Secrets, the history of what He brings and makes known, the Kingdom in the hands of men and the development of it during His absence from the earth. And so we read immediately following the 12th chapter, “And that same day Jesus went out from the house and sat down by the sea.” He left the house; breaking off His relationship and taking His place by the sea -- (a type of the Gentiles).

And now we are ready to look a little closer at the sad events before us in the important twelfth chapter.

The first paragraph, contained in eight verses, shows us our Lord manifesting Himself as Lord of the Sabbath and answering the charge of the Pharisees, who accused them of Sabbath breaking. “At that time Jesus went on the Sabbath through the cornfields; and his disciples were hungry and began to pluck the ears and to eat. But the Pharisees, seeing it, said to Him, Behold, Thy disciples are doing what is not lawful to do on the Sabbath.” It was “at that time,” at the time of that loving call to come unto Him, which stands at the close of the eleventh chapter. When divine love was full of solicitude for the burdened and the poor, the evil hearts of the enemies were ready to attack Him.

The Sabbath, the seventh day, is something essentially Jewish, the peculiar day for the peculiar people. Its keeping is embodied in the ten commandments. The seventh day was, and is to the present day, a matter of great importance with the Jew. He prides himself with it and boasts in the strict keeping of it. Not satisfied with the plain fourth commandment in the decalogue, the Jewish elders added their injunctions forbidding even the smallest matters and entering into details which are ridiculous. These human traditions were in the days of our Lord strictly followed. The religious Pharisee saw to its enforcement and they put these burdens upon the people and tried to establish their own righteousness. To take ears of corn and eat them on the Sabbath is nowhere forbidden in the law given through Moses. Among many other injunctions the leaders of traditions had added this to the Word of God and made it a sin should anyone pluck an ear of corn on the seventh day.

Before we continue with the story of this chapter we desire to add here a few words, which may prove helpful to some of our readers. Not a few Christian believers have been annoyed, as well as disturbed, by a class of professing Christians who have added to their denominational names, as a special distinction, the term “Seventh day.” Thus we find about us “Seventh Day Baptists” and “Seventh Day Adventists,” as well as others whose chief endeavor seems to be to preach the keeping of the Jewish Sabbath. These sects, who defend the seventh day as a Christian institution, are nearly all infested with other serious evil doctrines, such as soul sleep, second probation, universalism and others. The root of this error of Sabbath keeping is the ignorance of these people of the fact that the believer in Christ has not the law, the ten commandments, for his rule, but the believer in Christ is dead to the law, and as a new creation is completely severed from that which is old, as well as from all earthly connections. The believer in Christ is above the law. He is complete and perfect in Christ. The rule for his walk is Christ Himself, by whom he is indwelt. The Sabbath, the seventh day, is connected with the earth and with Israel, but the believer is not Israel, nor does he belong to the earth, but Grace has lifted him into heaven. It is quite true there is a Sabbath day and this day is the seventh day of the week. But there is no Sabbath keeping now as regards Israel and the earth. The great and true Sabbath is still coming.

The question might then be asked, “Has the Christian believer no Sabbath day to keep?” The answer is, No. If we speak of a Sabbath day then surely it must mean the seventh day, and if we desire to keep the Sabbath day holy we must keep not the first day of the week but the seventh day. But some will say, “the Sabbath has been changed from the last day of the week to the first day.” This is often said; but there's no scriptural authority for it. Neither Christ nor His apostles declared such a change. It is, therefore, wrong to call the first day of the week, known by the name “Sunday,” the Sabbath or “Christian Sabbath.” The first day of the week is the Lord's day, the day of resurrection, the day of the new creation. This day was kept in the very beginning of the Christian age as a precious memorial of Him who was dead and was raised from the dead, who is seated in the Highest Heaven and who is coming again. It was with the early Christians, and should be so still, a day of worship, when they came together to break bread and partake of the blessed cup, to show the Lord's death, till He come again. Some one has expressed it in the following short sentences: “ Israel was commanded to observe the Sabbath day; the church is privileged to enjoy the first day of the week. The former was the test of Israel ‘s moral condition; the latter is the significant proof of the Church's eternal acceptance. The Sabbath day manifested what Israel could do for God; the Lord's day perfectly declares what God has done for us.”

There is no law about this blessed first day of the week. The Christian believer is in perfect liberty, with no yoke and bondage upon him. “For ye have been called to liberty, brethren; only do not turn liberty into an opportunity to the flesh, but by love serve one another” (Galatians 5:15). The child of God will know how to use this liberty in the right way and will certainly have the first day of the week as a day of rejoicing in the Lord and fellowship with Him.

A strange sight indeed it is to see the nominal church attempting by political influences, legislation, police activities, to force the world to keep the Sabbath day on the first day of the week. As if it were the calling of the church to enforce laws and as if the world could be made to keep the Sabbath. What a deplorable mixture! What an awful confusion!

And now after this disgression we come back to our chapter. The human way of answering the objections of the Pharisees would have been to tell them that there was no law forbidding the deed done by the disciples. In a few words He might have informed them not alone of the invalidity of their traditions, but also of the sin they had committed by adding to the Word of God. However, this is not the way divine wisdom chooses to silence their accusations. Perhaps they expected in their Satanic device some such answer, which they would have used against Him. The answer they hear from His lips, the lips of the Lawgiver Himself, is a different one than they expected. It reveals His divinity, Hint the perfect one in knowledge, as does every other answer He gave to His enemies in this Gospel, silencing their temptings at every instance. When He met Satan, as we learned from the fourth chapter, He used as weapon the Word of God, His own Word. Now He meets the offspring of vipers, the children of the enemy, and the weapon He uses is the same. He wields once more the Sword of the Spirit and answers their unscriptural objections by His scriptural assertions. May we learn from it, and at all times, whether it is the Devil or his offspring which tempt us, use the Word in our defense. And thus He spake: “Have ye not read what David did when he was hungry, and they that were hungry? How he entered into the house of God, and ate the shewbread, which it was not lawful for him to eat, nor for those with him, but for the priests only? Or have ye not read in the law that on the Sabbath the priests in the temple profane the Sabbath and are blameless? But I say unto you, that there is here what is greater than the temple. But if ye had known what is: I will have mercy and not sacrifice, ye would not have condemned the guiltless. For the Son of Man is Lord of the Sabbath.”

The incident quoted by our Lord from David's life we find recorded in 1 Samuel 21:1. How then is this incident to be applied? David was forced, as the rejected one, though God's anointed king, to enter the house of God and do what was not lawful for him to do. David's hunger and the hunger of those who were with him is but a type of the greater One than David and His disciples passing through the cornfield hungry and obliged to pluck ears of corn to eat. The sad scene on that Sabbath day was evidence enough that the people did not care for the little group headed by the King. When David was rejected and a fugitive, the holy things connected with the ceremonials given to Israel by God ceased to be holy. The sin was David's rejection, and this made the consecrated shewbread common, as David said to the High Priest, “the bread is, as it were common, yea, though it were sanctified this day in the vessel” (1 Samuel 21:5). The rejection of God's anointed had profaned all. This is the thought our Lord expressed to the Pharisees. They had rejected Him. They had no love for Him nor cared for Him. How ridiculous for these hyprocrites to speak of Sabbathkeeping when they were rejecting the Lord of the Sabbath! They were straining at a gnat and swallowing a camel. How much of this pharisaical, hypocritical spirit we have about us in Christendom. The divinity of the Bible, as well as the Lord and His redemption work, is denied by many professing Christians, who hold still outward forms, rituals, keeping of holidays and ceremonials. But even the priests profaned the Sabbath and were blameless. What did our Lord mean by this? The priests had to bring sacrifices on the Sabbath day. “And on the Sabbath day two lambs of the first year without spot, and two-tenth deals of flour for a meat offering, mingled with oil, and the drink offering thereof” -- thus the law commanded (Numbers 28:9). This demanded work, and according to the law and their interpretation of it, it was forbidden on the Sabbath, yet the priests, though they profaned the Sabbath, were held blameless. Grace was fully typified in these sacrifices and Grace working is above the law and does away with the legal covenant. Our Lord surely indicates here the time when laws and ceremonials were to find their end in Him who is “greater than the temple.” He had come as the true priest and the true sacrifice to do that which the blood of bulls and goats could never do; that is, to take away sin and bring the Sabbath, the rest. He is the Lord of the Sabbath and that as Son of Man, in His humiliation and in His exaltation. But alas! they would not understand Him nor know what it meant, “I will have mercy and not sacrifice.” There was no answer from the Pharisees. The declaration of Himself as the Lord of the Sabbath, the One who is above the Sabbath, must have inflamed the hatred in their hearts still more. And so we see Him going away from thence. However, He did not turn His back upon them. It is a lingering, patient love we learn of Him here. He turns His blessed feet towards their synagogue. How reluctant to leave them in their dreadful condition of enmity against Him!

A man is present with a withered hand. They desire now to find some new ground of accusation again Him. Their first attempt had failed. He had read their evil thoughts, and by His answer He had shown that He anticipated the question they now put to Him, “Is it lawful to heal on the Sabbath?” Awful motive, which stands alongside of the question, showing the depths of Satan “that they might accuse Him.” The question also discloses the fact that they believed in His healing power. We may well imagine the scene in that synagogue. The Lord in His divine calmness, the unfortunate man with the withered hand, the malicious, accusing Pharisees with their Satanic desire. And now the stillness broken by His voice, “What man shall there be of you who has one sheep, and if this fall into a pit on the Sabbath, will not lay hold of it and raise it up?” There was no answer; of course none could stand up and declare he would not deliver his one sheep out of the pit. “How much better then is a man than a sheep! So that it is lawful to do well on the Sabbath.” What a divine logic! How unanswerable this statement!

But it is not His Word alone. He has divine power to heal him who has heard His words. His glory as Jehovah, the King Immanuel, is to shine forth once more. He says to the man, “Stretch out thy hand!” Faith answers to His Word, and he stretcheth it out, and it was restored sound as the other. It was faith to stretch out a withered hand in answer to His Word and precious are the lessons we may learn from it for the life by faith to which we are called, ever living and acting in obedience to His Word. Yet we pass over that which is so plainly seen on the surface and add but a few words of what this miracle stands for in this dispensational Gospel. The man with the withered hand is a type of poor, withered Israel, withered spiritually and nationally. He had come to restore, but, unlike the man, Israel had no faith. Yet the day is coming when Israel will answer in faith and healing will follow.

The Pharisees beaten by His words and deed go out of the synagogue. In their dark councils for the first time they came together to find a way how to destroy Him.

How great the blindness which began to settle upon them! How could they destroy Him, who had raised the dead? How could they take His life, who is the true God and the eternal life? And even if there and then, in their dark counsels, they had found a way, according to their conception, to destroy Him, they could never have touched His life, for our Lord's body was not subject to mortality, His body in His humiliation was immortal, for He knew no sin. And while they kept their blind endeavors to themselves, He was not ignorant of it. “But Jesus, knowing it, withdrew thence, and great crowds followed Him and He healed them all and charged them strictly that they should not make Him publicly known” (Matthew 12:15). The withdrawal of Himself from the scene and the presence of the Pharisees indicated His withdrawal from the nation itself, the result of His rejection.

This is made clear by the quotation from the Scriptures which follows: “That that might be fulfilled which was spoken through Esaias the prophet, saying: “Behold my servant, whom I have chosen, my beloved, in whom my soul has found its delight. I will put my Spirit upon Him, and He shall show forth judgment to the nations. He shall not strive or cry out, nor shall anyone hear His voice in the streets; a bruised reed shall He not break, and smoking flax shall He not quench, until He bringeth forth judgment unto victory; and in His name shall the nations hope” (Matthew 12:17). These verses are found in Isaiah 42:1. He who knew the Scriptures and who had come to fulfill the prophecies relating to His sufferings, whose constant desire was to do the will of Him who sent Him, that the Scripture might be fulfilled -- what comfort and encouragement must have come to Him through these words, which His own Spirit had revealed to Isaiah. The rejection of Him by His own was imminent. They were turning away from Him and accusing Him, but He knew Himself as the chosen One, the Beloved, His Father's love and delight upon Him. Thus in the midst of the enemies with their wicked accusations and persecutions He could be calm, His perfect trust in Him, whose Beloved He was, well pleasing to Him.

Our way, as His own, should not be different from this. In the midst of tribulations and adversities, surrounded by the enemy, we can be calm, and more than that, rejoice.

He, as the servant of Jehovah, did not strive. Why should He strive as the One who put His trust in Jehovah? And thus it is written of the servant, His follower, “the servant of the Lord must not strive, but be gentle to all.” (2 Timothy 2:24 .) Gentleness as foretold was to be found in Him. How gentle and loving He must have been? Can we ever think too much of His patience and gentleness? The bruised reed He did not break. The weakest thing He took tenderly in His hands. The smoking flax was not quenched by Him. In the Epistle of our practical walk in Christ we are exhorted, “let your gentleness be known of all men.” (Philippians 4:5). He in us will reproduce the very same characteristic in our lives here on the earth.

But the force of the quotation lies in the fact that the Gentiles, the nations are mentioned. The fulfillment in its completeness will take place, no doubt, at the time of His second Coming, but here the Holy Spirit uses it in still another way. Israel had begun to reject Him and now the Gentiles shall hear of God's gift and grace. The passage is introduced by the Spirit of God in a way as He only could do it.

Another one possessed by a demon is brought before Him. Most likely He had returned from the withdrawal recorded above, and once more the Pharisees are present. The possessed one is blind and dumb. Was he not a perfect picture of the nation Israel? Blind and dumb was their condition. Again He manifests Himself as Lord and He healed the demon possessed man, so that the dumb spoke and saw. No wonder that all the crowds were amazed and said, “Is this the Son of David?” They must have meant by this cry the Messiah, for they expected Him under the title of the Son of David. Still the question also implies doubt.

And here they stand again, these dark and cunning Pharisees. They have heard it. Perhaps the cry, “Is this the Son of David?” reached their ear. Moved with jealousy, anger, malice and Satanic hatred against Him whose omnipotent power was once more manifested, they said: “This man does not cast out demons but by Beelzebub, prince of demons.”

The accusation had been made before by them (Matthew 9:34) when it was passed over by the Lord, but now, after the repeated manifestations of His power, after their hatred culminated in seeking His life, the awful blasphemy is to be rebuked by Him. Cowards they were, as it is seen that they did not dare to bring the accusation to His face. How could they dare to stand before Him? So He reads again their very thoughts, a miracle in itself, which should have startled them. His answer to their Satanic thoughts consists in two very logical arguments. “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not subsist. And if Satan casts out Satan, he is divided against himself, how then shall his kingdom subsist?” (Matthew 12:25). This is very clear. Satan casting out Satan would mean a division in his awful domain, which would mean its complete ruin and overthrow. It is, therefore, inconceivable that the Devil could furnish the power to destroy his own kingdom which he controls. The passage is full of meaning aside from the argument it contains. He who knoweth all things in perfect knowledge tells us that Satan is a person and a king, for he has a kingdom over which he rules. The demons are in his kingdom, one with the head in thought and purpose. (The translation “devils” is not correct. There is one devil, but the fallen angels are demons.) How little we know of his awful power, of his kingdom and the agencies at his command to destroy body and soul. We need not know it all, it is sufficient to know that he is an enemy overcome, his kingdom is spoiled by the victor, by Him who has annulled him, who has the power of death, that is the Devil.

Higher Criticism claims that our Lord acquiesced in the legendary belief of the Jews, a belief they had picked up in Babylon, that there existed a personal Devil and demons under him. This foolish, infidel theory, which is nowadays held by so many preachers and theological professors, is almost as blasphemous as the accusation of the Pharisees. If our Lord knew better than what the Jews held, and He did not correct their views, and if He did not know that their belief was incorrect, then in neither case could He be divine. This is Higher Criticism, the denial of the infallibility and divinity of the living and the written Word. The second argument against their evil thoughts is the following:

“And if I cast out demons, by Beelzebub, your sons by whom do they cast them out? For this reason they shall be your judges” (Matthew 12:27).

Among the Jews there were and are still such who profess to be exorcists, men who claim to have power to cast out demons. We cannot follow certain traditional teachings of the Jews concerning exorcism at this time. Some of them were wandering exorcists, going from place to place professing to cast out demons. Such are they who are mentioned in Acts 19:13: “And certain of the Jewish exorcists also, who went about, took in hand to call upon those who had wicked spirits the name of the Lord Jesus, saying, I adjure you by Jesus, whom Paul preaches.” Perhaps those who are mentioned elsewhere, who drove out demons using the name of the Lord and did not follow Him, were exorcists. Certain it is the Lord did not mean His own disciples upon whom He had conferred the power to cast out demons in His name; He meant the school of Pharisees, who practiced, or claimed to practice, exorcism. The question put to them by our Lord demanded an answer which they cared not to give, for it would have been to their own condemnation.

And so He continues with His perfect argumentation, driving it home to their hearts, as only He could do it. “But if I by the Spirit of God cast out demons, then indeed the Kingdom of God is come upon you.” It is impossible that Satan could cast out Satan. There remains, then, only one other alternative; the Spirit of God casts out the demons. Then, indeed, the Kingdom is come upon you in the person of the King who manifests this power. Alas! they knew it, but they would not have Him and the Kingdom He preached.

And still His voice is heard: “Or else, can anyone enter into the house of the strong man and plunder his goods, unless he first bind the strong man? And then he will plunder his house.”

The strong man is Satan, but the Lord, stronger than Satan, had bound him and has the power to enter his domain and take away his prey. Who then is He who bound the enemy? Perhaps His voice rested here. Perhaps He waited for an answer. “Thou art Christ the Son of the living God” would have been in order here.

And stronger still He speaks. “He that is not with me is against me, and he that gathers not with me scatters.” He demands decision. Half-heartedness does not satisfy Him and in face of such open-faced accusations and blasphemies would be impossible. It was an appeal to decide. In our day in which we live, out and out decision is not less demanded. Phariseeism and Sadduceeism, the leaven is working about us and to be undecided is paramount with dishonoring His own glorious person.

“For this reason I say unto you, every sin and injurious speaking shall be forgiven to men but speaking injuriously of the Spirit shall not be forgiven to men. And whosoever shall have spoken a word against the Son of man, it shall be forgiven him, but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age nor in the coming one.”

Much has been said and written on this passage and on the question of the unpardonable sin. Many who had lived in open sin and worldly lusts, having been arrested by the grace of God, almost despaired for they feared they had committed that sin and now in spite of their repentance forgiveness was an impossibility for them. This wrong conclusion is often preached in so called “revival meetings” to bring sinners to accept Christ. Believers who fell in sin likewise have thought that after sinning with open eyes, wilfully, they had been guilty of the unpardonable sin. How many poor, ignorant souls have grieved for weeks and months thinking the Holy Spirit had now left them for good. But the Holy Spirit once given to the believer in believing on Christ has come as the abiding Comforter. He has come to stay and never, no never, to leave that which He has sealed. The Spirit may be grieved, He may be quenched, but never can He be driven away so that the true believer would fall back and be lost.

This widespread doctrine of falling from grace in the sense of the believer's possibility to be lost dishonors Christ and His work for us. But some one says: “Did not David pray: And take not the Holy Spirit from me?” Certainly he did, and it was in order for him to pray thus for the Holy Spirit might have left him, for He was not then in the earth with believers as the abiding comforter. The believer in the New Testament is never exhorted to pray to the Spirit to remain with him. He is to be filled with the Spirit and continually guard against grieving the Spirit or not to quench Him, but never to doubt His presence. All these wrong conceptions spring from a deplorable ignorance of the fundamentals of the blessed Gospel of the Grace of God.

And now what is this sin of which our Lord speaks here? In His coming to His own people, the Father, the Son and the Holy Spirit were manifested. The Holy Spirit in His power was manifested through the Son, our Lord, upon whom He was in His fullness. The signs He did were not alone done in His own omnipotent power as Jehovah, they were the manifestation of the Holy Spirit likewise. And these Pharisees had sinned against this Holy Spirit by accusing Christ, that He drove out the demons by Satanic power. They had blasphemed the Spirit, spoken injuriously about Him, in saying that Beelzebub, the prince of demons, was present with Christ and not the Holy Spirit. This they did maliciously. And this and nothing else is the sin of which our Lord here speaks. The sin is to charge the Lord with doing His miracles through Satanic power and not through the Holy Spirit. We do believe, therefore, that this sin could only be committed as long as our Lord Jesus Christ was in the earth and that it was committed by the Pharisees with their blasphemies. This is the sin which would not be forgiven neither in this age nor in the coming one. In 1 John 5:16, we read, “If any one see his brother sinning, a sin not unto death, he shall ask, and he shall give him life, for those that do not sin unto death. There is a sin to death. I do not say of that that he should make a request.” This is to be explained in the following way. The brother is a believer. On account of sinning he is chastised. God permits sickness to come upon him and the sinning not having been unto death (physical death only) he is raised up. However, a believer may go on wilfully sinning and remain there dishonoring Christ. He is to be taken away out of the land of the living, cut off by death. No request could be made for such a one. The question of death is not eternal condemnation but only physical death.

From the fact of the sin these Pharisees were doing, the blasphemy against the Holy Spirit, the Lord now turns to the cause of this, the spring from which the evil comes. “Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt. For from the fruit the tree is known. Offspring of vipers! how can ye speak good things, being wicked?” (Matthew 12:33). The Searcher of hearts, He who understandeth the thoughts afar off, uncovers the real condition of these men and the condition of man in general. The tree is bad, the fruit must be bad. The tree must be made good, and that denotes a change, and the fruit will be good. “The heart is deceitful above all, and desperately wicked; who can know it? I, the Lord, search the heart” (Jeremiah 17:9). He does it here and speaks of them as John, the forerunner did, as “offspring of vipers,” with wicked hearts and impossible to bring forth anything good. And, later, once more He spoke of the condition of the heart of man, “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies” (Matthew 15:19). How little those Pharisees, and Sadducees as well, believed in this and how unwilling they were to accept the sentence and verdict of Him, who knoweth all things. They were given to their ceremonial, ritualistic observances, very scrupulous about their phylacteries and fringes of their garments, making long prayers, keeping the outside of the cup and the platter clean, but never acknowledging the condition of the heart before the Searcher of Hearts. Self-righteous, moral, religious and, with it all, “offspring of vipers.” All their religious observances and outward morality did not and could not effect a change. And so they stood before Him whose finger had written the law, boasting in the keeping of the law and rejecting the Lord, blaspheming against the Holy Spirit.

The leaven of the Pharisees is still at work. This leaven has leavened, indeed, the whole lump. Ritualistic, religious, moral Christendom, professing, and not possessing, is the direct descendant of the Pharisee of old and as such the offspring of vipers as much as they were. How little the radical, complete corruption of man is believed in Christendom, how little it is taught. Man with the good spark in him (as they claim), developing it by religiousness and the use of his own will, becomes and is his own Saviour. The Lord is looked upon not as Lord, but as Jesus of Nazareth, whose life is an example, while the atonement, the blood, is set aside and rejected. The wicked heart cannot bring forth good things. Fine and polished, sweet and harmonious, may be the language of the cultured, religious, unsaved man, but proceeding from an evil heart it can never please God. “For out of the abundance of the heart the mouth speaks. The good man out of the good treasure brings forth good things and the wicked man out of the wicked treasure brings forth wicked things. But I say unto you that every idle word which men shall say, they shall render an account of it in judgment day; for by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matthew 12:35).

These words have been misunderstood and much misapplied and all this by wresting these words out of their connection. They are mostly applied in connection with that unscriptural phrase and doctrine, “universal judgment.” According to this, even the words will be weighed and judged, and only then in that hour of judgment, will it be known, according to this teaching, who will be saved and who is lost. Our Lord did not teach this here nor is it taught anywhere else. These Pharisees were proud of their works and were self-righteous. If they relied on their works as a means of their justification and salvation they have to expect a judgment accordingly; every idle word is to be judged, which means utter, absolute condemnation. Their words could not be good because they were wicked. May the self-righteous, religious man remember this. Absolute condemnation awaits him. Salvation is by grace, and by that salvation man receives a good treasure and brings forth good things. Out of the abundance of the heart the mouth then speaks. Furthermore, the word “idle” means useless, barren. All that which man speaks out of himself is barren and useless. The believer, however, living after the Spirit, will not utter useless words, but that which is in honor of the Son of God. As believers, we should bear constantly in mind that we must all appear before the judgment seat of Christ, not for a decision of eternal salvation, this was settled when the believer trusted in Christ, but for rewards. Surely then our deeds, our works and our words will be either approved or disapproved.

“By thy words thou shalt be justified and by thy words thou shalt be condemned.” This has also a reference to the familiar passage in Romans 10:1: “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.” And wherever there is not this confession springing from the belief of the heart there is condemnation.

The scene is now drawing to its close. The hard-heartedness of the Pharisees is seen by some of them coming after such words, saying, Teacher, we desire to see a sign from Thee. Whatever evil design they had in asking him thus we do not know. He had done sign upon sign and they had ample proofs of His divinity. Upon such an evil, unbelieving request He can only utter His righteous indignation. So He calls them a wicked and adulterous generation. “A wicked and adulterous generation seeks after a sign, and a sign shall not be given to it save the sign of Jonas the prophet. For, even as Jonas was in the great fish three days and three nights, thus shall the Son of Man be in the heart of the earth three days and three nights. Ninevites shall stand up in the judgment with this generation, and shall condemn it; for they repented at the preaching of Jonas; and behold more than Jonas is here” (Matthew 12:38). This is a most significant passage. How far the Pharisees believed the story of Jonas we do not know. The Sadducees no doubt rejected the book of Jonah, for they were the rationalists and critics of their day. It is significant for us in our day when the judgment to fall upon apostate Christendom is so near, nothing is more ridiculed than the book of Jonah and its sublime teachings. The Sadducees of the present day, the higher critics, assume to know more than the Lord, and by rejecting the book of Jonah as uninspired they reject the infallible Lord Himself. But why does our Lord mention Jonah here? Because Jonah is a type of the death and resurrection of our Lord. Jonah is the only prophet who was sent away from Israel ‘s land far unto the Gentiles, to the great and ungodly city of Nineveh. However, before he went there, he passed through a death experience and out of that grave in which he was brought he was taken again, a type of resurrection. Through it God brought salvation to the Gentiles, for Jonah, after his death and resurrection experience proclaimed the message of God. So the Lord was going away from Israel. He was soon to leave them, and the grace of God was to go out towards the Gentile world. Yet before that could be He had to go into the jaws of death, and, like Jonah, was three days and three nights in the belly of the great fish, so was He to be the same length of time in the grave, but also to come forth in resurrection. He was preached, after His resurrection, to the Jew first; but while Nineveh repented after the message of Jonah, that wicked and adulterous generation did not repent of their course, after the preaching through Him, who is greater than Jonah. Therefore the Ninevites will rise up and condemn that generation. Jonah is likewise a type of the whole nation, which, however, is not before us in this chapter. (See our tract on “Jonah and the Whale,” where the dispensational side is expounded.) The Queen of Sheba also will condemn that generation, she came to hear the wisdom of Solomon and here stands He who is the Wisdom and they reject Him, who imparted to the wise King the wisdom he had.

And this is followed by a prediction by our Lord which concerns the future of that generation. “But when the unclean spirit has gone out of the man, he goes through dry places, seeking rest, and does not find it. Then he says, I will return to my house whence I came out; and having come he finds it unoccupied, swept and adorned. Then he goes and takes with himself seven other spirits worse than himself, and entering in, they dwell there; and the last condition of that man becomes worse than the first. Thus it shall be to this wicked generation also” (Matthew 12:43). All kinds of interpretations and applications have been made of this prediction. It is, however, clear that there is but one application, and that is in respect to the unbelieving generation. “Thus shall it be to this wicked generation also” -- settles the point of application. Generation is certainly to be understood in the sense of race. The unclean spirit is idolatry. It had left the nation, and even now the nation is swept from that evil spirit and unoccupied, and boasts of reform. It will not be so forever. The unclean spirit will return and bring seven others with him and take possession of that house again, and the last condition, the end, becomes worse than the beginning. The return of the unclean spirit with its seven companions will take place during the great tribulation.

The end of the rejection of our Lord by His own has come. He has outlined their dreadful end, and to which Israel's unbelief is rapidly leading on, and now follows a pathetic ending of this great crisis. “But while He was yet speaking to the crowds, behold His mother and His brethren stood without, seeking to speak to Him. Then one said to Him, Behold Thy mother and Thy brethren are standing without, seeking to speak to Thee. But He answered and said to him who had spoken to Him, Who is My mother and who are My brethren? And stretching out His hand to His disciples, He said, Behold My mother and My brethren; for whosoever shall do the will of My Father who is in the heavens, he is My brother and sister and mother.” From Mark's Gospel we learn the possible reason of His relatives coming to Him. “And His relatives having heard of it went out to lay hold of Him, for they said, He is out of His mind” (Mark 3:21).

He refuses to see them. Behind this refusal stands the fact of a broken relationship. He no longer recognizes His own, and speaks of a new relationship, founded upon obedience to the will of His Father in the heavens.