Chapter 12 completes the picture of the transition begun in chap. 11, and shows that, before God, the crisis was come. The Lord might continue to become the object of still deeper rejection, but the spirit that crucified Him had already manifested itself clearly. In the center of this chapter we have the warning of the unpardonable sin, not merely against the Messiah, but against the Holy Ghost that bears His testimony to the Messiah; and further, the fact that Israel, as a nation, would be guilty of that sin, and hence be given up to the power of Satan, beyond example in all their sad history. So that the evil for which God had allowed them to be carried captive to Babylon, was a little thing in comparison of the iniquity of which they were now, in spirit, guilty, and into which they were about to sink. This thoroughly closes the announcement of the crisis; and chap. 13 introduces a new thing—the kingdom of heaven about to be set up in its present mysterious form, because of the rejection of the Messiah.
I must now proceed to show how far all the incidents in this chapter strengthen this general idea, how far all is in harmony with the leading thought, the grand break between Christ and Israel. Therefore it is that the Holy Ghost here does not confine Himself to the mere order of time in which the events took place. “At that time Jesus went on the sabbath-day through the corn, and his disciples were an hungered, and began to pluck the ears of corn and to eat.” We are not to suppose that “at that time” means “at that exact moment.” It is a general term, embracing events somewhat connected, though there might be months between them. It is not like “immediately,” or “forthwith,” or “the week after,” &c. What did intervene we must gather from other Gospels. If we compare that of Mark, we find that the scene of the corn-fields took place early in our Lord's ministry. Thus, in chap. 2, on the sabbath-day following the call of Levi and discourse about fasting, we are told that “He went through the corn-fields.” Here we have this incident taken completely out of its historical connection. Mark adheres rigorously to the order of events: Matthew departs from it in order to give the great change consequent on the Messiah's rejection by Israel. Our Lord's word of woe upon Chorazin and Bethsaida, and of their blessedness who received Him, was spoken by no means early. Here they are put together, because the object of the Holy Ghost in the first Gospel is to show this change. Hence, what would prove the change is selected and reserved for this place. In short, the Holy Ghost is giving us an historical picture apart from the mere date in which the events took place; and the events and discourses that illustrate the great transition are all grouped together. The disciples passed through the corn, and began to pluck the ears of corn, and to eat, according to the liberty allowed them in the law. “When the Pharisees heard it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath-day.” Our Lord then cites two incidents, one of them a constantly-recurring fact among the priests, the other recorded of their most conspicuous king, David: both proving the sin and utter ruin of Israel. What was the state of things when David was obliged to use the show-bread? Was it not because the true king was a despised, persecuted man—because the king of their own heart's choice was there? It was the same thing now. The sin of Israel profaned the holy bread. God would not accept aught as holy from people that were living in sin. No ceremonial is worth a straw, if the heart does not honor Christ. Why were the disciples reduced to pluck and eat the ears of corn] Why were the followers of the true king an hungered? Besides, He adds, “Have ye not read in the law, how that on the sabbath-days the priests in the temple profane the sabbath, and are blameless?” The priests did a very important work upon that day. They offered sacrifices then, because there was sin; and the people's sin demands what, according to the letter of the law, would seem to a Pharisee to be a breach of it. It does not matter what the law may ordinarily claim, if you have sin on the part of God's people, sacrifice cannot be deferred. Thus, whether you take the particular instance of the Lord's anointed in Saul's day, or the constant, priestly service on the sabbath-day, one thing accounted for all disorder, whether real or apparent—Israel were sinners. They had allowed the chosen of the Lord to be hunted upon the mountains when he was there, and a greater than David was here. And so as to the priests and their work. There was one infinitely greater than the temple there, Messiah Himself: and what was not their indifference, nay, their enmity, towards Him?
But not only this: there was another sabbath-day necessary to complete the sketch. And now Jesus does work Himself, and these two things are brought together here: “When he was departed thence, he went into their synagogue; and behold there was man there which had his hand withered; and they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.” The Lord accepted the challenge. “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?” Of course, they would deliver the poor sheep out of the pit, because it was their own sheep. They had no conscience about doing what was to their own advantage because it was the sabbath-day. And the Lord does not blame them; but He presses this most pungent conclusion upon them. “How much, then, is a man better than a sheep? Wherefore it is lawful to do well on the sabbath-day.” In a word, He shows us by this second case that not only was Israel a guilty people respecting the true Beloved; but besides that, they were a people who, if they knew their own condition, would own themselves to be like the man with the withered hand, and thus be willing to receive and submit to Him. He was there in grace to accomplish all necessary healing. The Lord pressed upon them their dismal condition. The whole nation before God was morally as withered as that man's hand physically: not willing, alas! to be healed like him; but as far as utter deadness before God was concerned, such was their state. “Then saith he to the man, Stretch forth thine hand; and he stretched it forth, and it was restored whole as the other.” Why is this recorded here as having occurred on the sabbath-day? Why especially in connection with the incident of the corn-field? On the first, the Lord proves Israel's guilt in contrast with the sanctity of the sabbath; and on the second, He declares Himself there to work restoration even on the sabbath. An account of all importance; because the Lord is, as it were, tearing in pieces the outward letter of the bond between Him and Israel, of which the sabbath-day was a special sign.
I may here observe, the Lord's day differs essentially from the sabbath-day; and in the early church there was scrupulous care taken not to confound the two things. The sabbath and the Lord's day are signs of wholly distinct truths. The first owed its origin to God's hallowing His rest when creation was done; and it was the token that, when God would finish His works, there would be a holy rest for man. Then sin came in, and all was ruined. We do not hear a word about it, at least directly, till a people is called out from among all others to serve the true God, as His chosen nation. We have seen, in the Old Testament as well as New, how utterly they failed; and now the only hope of having a true sabbath is when Christ Himself shall bring it in. When Adam sinned, death passed upon all, and the rest of creation was broken. Then (after the type of Christ in the manna, with the sabbath following) came in the law, which took up the sabbath, incorporated it in the ten words and the statutes of Israel, and made it not only a hallowed day, but a day of command, which was enjoined upon them like the other nine; a day in which every Israelite was bound, not only to abstain from work himself, but to give rest to everything that was his. It was not a question of a spiritual people. All Israel were bound by it, and they shared its rest along with their cattle. The Lord's day, on the other hand, never was heard of till Christ rose from the dead. Thence issued an entirely new order of things. Christ, the beginning, the head of a new creation, rose from the dead on the first day of the week. Thus, while the old world goes on, sin still at work, Satan not yet bound, God has wrought salvation, which He is giving to every soul that believes. These recognize that Christ risen is their Savior, and that they consequently have new life in Him. This, and much more than this, they come together to acknowledge on the Lord's day. They “show the Lord's death till he come.” Nothing can be plainer in Scripture, if our desire is to know and follow the word of God. It was no question whether people were Jews or Gentiles. Were they Christians? Had they Christ as their life and Lord? If they thankfully confessed Him, the Lord's day was the day for them. Such of the Christians who had been Jews continued to frequent the synagogue on the sabbath. But this only shows the more plainly that it was not a mere change of day. To the Roman saints, the apostle insists that the man who regarded the day, to the Lord he regarded it; and that the man who regarded it not, to the Lord he did not regard it. Was this the Lord's day? No, but Jewish days and fasts. The apostle would never treat the Lord's day as optionally to be regarded or not. Some of these believers saw that they were delivered from the law, and did not observe the Jewish feasts or fasts. The Gentiles, of course, were not under the law at all. But some, at any rate, of the Jewish believers still had a conscience about the ancient holydays, and of them the apostle speaks. But the Lord's day never was and never will be a Jewish day. It has its own proper character stamped upon it; and Christians, though not under the law as Jesus with the sabbath, are yet by grace called on far more solemnly to use it for the Lord, as that which summons them to meet together in the name of Jesus, in separation from this world, conscious of redemption and justification through His death and resurrection. It is the type of the blessing that the Christian has got, yet to be manifested in glory. The world always confounds it, as do many Christians, with the sabbath. One hears sometimes real believers, but uninstructed, talk of “the Christian sabbath:” that is, of course, because they do not see their deliverance from the law, and the consequences which flow from their belonging to Him who is risen from the dead.
The apostle developer these blessed truths. Our Lord is merely dealing with the Jews here. He shows the crisis then in progress. His disciples were not hindered from plucking the ears of corn on one sabbath; and on another He openly wrought a miracle in the presence of all: thus giving occasion for the Pharisees who sought one against Him. It is true that the works were works of mercy and goodness; but there was no manner of necessity for either, had there not been a purpose. He could have spoken without doing a single thing. So with the blind man in the Gospel of John. All the clay in the world could not have cured him but for the power of our Lord. His word would have been enough, but He does something Himself, and makes the man do something else upon the sabbath. We are told expressly, “It was the sabbath-day when Jesus made the clay and opened his eyes.” The Lord was breaking the seal of the covenant between Jehovah and Israel. The sabbath sealed that bond, and was in Israel now worse than useless in God's sight; because the people who pretended to keep the sabbath so carefully, were the bitterest enemies of His Son. It was utterly false to make Him subject to the sabbath. He was “Lord even of the sabbath-day.” He takes that ground boldly, as we are here told (ver. 8), and the following sabbath performs this miracle. The Pharisees felt that it was a death-blow to their whole system, and they, gathering together, “held a council against him how they might destroy him.” This was the first conclave for the purpose of putting Him to death. Jesus, knowing it, withdraws Himself from. thence, “and great multitudes followed him, and he healed them all:” a picture of what He would do when Israel put Him to death. Thenceforth the great work was to be among the Gentiles. The prophet Isaiah is quoted in connection with this occurrence, to show what our Lord's character was “Behold my servant, whom I have chosen; my beloved, in whom I am well-pleased. I will put my Spirit upon him, and he shall show judgment to the Gentiles: he shall not strive nor cry, neither shall any man hear his voice in the streets: bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust.”
The Lord was departing from Israel; but this is not all. There is a final testimony before He pronounces sentence upon Israel: “Then was brought unto him one possessed with a devil, blind and dumb, and he healed him, insomuch that the blind and dumb both spake and saw.” This was the condition in which Israel was about to be, without an eye or a voice for Jesus: the apt figure of the nation's condition, the Messiah unseen and His praise unuttered in their midst. And here is the solemn thing. The poor, the ignorant, all the people, might cry, “Is not this the Son of David? But when the Pharisees heard it, they said, This fellow doth not cast out devils but by Beelzebub, the prince of the devils. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand. And if Satan cast out Satan, he is divided against himself: how shall then his kingdom stand?” He condescends to reason with them: “And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.” But they were dumb; they were blind. The man that submitted to Jesus was healed; but the Pharisees were consulting to slay the Son of David. The Lord answers them yet more. He tells them that now it was come to a point. “He that is not with me is against me; and he that gathereth not with me scattereth abroad.” All depended upon being and acting with Him: wherefore our Lord adds, “All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto men.” The reason of it was this: not only the Son of man was working these miracles, but the power of the Holy Ghost was there too: and though Jesus might submit to humiliation, He could not but assert the glory of God. The Holy Spirit, who was putting forth these mighty deeds, was going to be poured out when Jesus should go away. The unbelief that refused the testimony of the Spirit when Jesus was there would be even stronger against it on His departure. The children of Israel would prove themselves to be like their fathers. “Ye do always resist the Holy Ghost: as your fathers did, so do ye.” And what the consequence? They would be guilty of the unpardonable sin of rejecting, not only Jesus Himself, as a man presented here, but the power of the Holy Ghost, whether working in Him then, or now by Him and for Him. It is the final rejection of the Spirit's testimony to Christ. It was true when the Lord was here, but is still more complete now that He is in heaven. They refused Christ on earth, and after He went up to heaven; when, through the power of the Holy Ghost, His name alone caused the dead to rise, and thus proved even more His glory than what He had done personally when here below. Those who resisted such testimony as this were evidently hopelessly lost in unbelief and scorn of God in the person of His Son. Therefore our Lord pronounces this blasphemy to be such as nothing can meet. It is not ignorance which thus rejects Christ. A man may, in that case, only want the light; and when it comes, he may through grace be enabled to receive Him. But he who refuses all divine testimony, and makes the displayed power of the Holy Ghost the occasion of showing his spite against Jesus, is evidently lost forever: he bears the unmistakable stamp of perdition upon his brow. This was exactly the sin into which Israel were fast falling. The Holy Ghost might be sent down, and work even greater acts of power than the Lord Himself had done; it made no change in their heart. The unbelieving race of Israel shall be forgiven, neither in this “age,” nor in that which is to come. I am not particular about the word “dispensation.” It means a certain course of time, ruled by particular principles; but the point is, that neither in this αιωυ, nor in that which is to come, could this sin be forgiven. The age to come is that wherein the children of Israel are to be under the Messiah's rule; as now, and since the Babylonish captivity, they have been under the rule of the Gentiles. This sin should be forgiven neither now nor then. As to all other iniquity, there was still a hope that what was not forgiven now might be when the Messiah came, Granted that there is unlimited forgiveness for every soul that receives Him. But they refused Him. They attributed the Spirit's power working in His person to Beelzebub; and that blasphemy would never be forgiven. Such was the growing danger of Israel. Rejecting the Messiah thus, they are doomed. It was rejecting the Holy Ghost's testimony; and everything. is made to turn upon this. To that the Lord proceeds, as showing the awful condition of Israel, and the necessity for the coming change. A new work of God must be brought in. Hence the Lord pronounces them a generation of vipers. “The tree;” He says, “is known by his fruit.” It was a bad tree, and He did not expect anything but bad fruit from it. “O generation of vipers,” He adds, “how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh. A good man, out of the good treasure of his heart, bringeth forth good things; and an evil man, out of the evil treasure of his heart, bringeth forth evil things. But I say unto you, that every idle word (that is, I suppose, everything betraying contempt for God) that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” What proves the idleness of the word? It is without reverence for God and His Son. What God insists upon is, testimony to Jesus. These idle words show the heart's rejection of Jesus, and slight the Holy Ghost's testimony to Him. “By thy words thou shalt be justified, and by thy words thou shalt be condemned.” It is with the mouth that confession is made unto salvation; and the words that leave out Jesus prove that the heart prefers its sin to Him. The words of the mouth evidence the state of the heart. They are the outward expression of the feelings, and they show a man in one way as much as his conduct does in another. If the heart is evil, the words are evil, the conduct is evil: all therefore comes into judgment.
After this, the Pharisees ask a sign, and the Lord gives them a most significant one: but before that He pronounces His moral sentence on the nation. “An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it but the sign of the prophet Jonas.” What was the special feature of Jonas as a prophet? To whom did he prophesy? He was sent away from Israel to the Gentiles; and more than that: before Jonah performed his message aright, he must pass through the figure of death and resurrection. So obstinate was he in not going where he was bidden, that the Lord took care Jonah should be pitched out of the ship; and then He dealt with him as a dead man, and wrought His great work in his soul. Jonah, having passed through this most remarkable type of death and resurrection, was now ready for the message that the Lord gives him. This is the sign which the Lord puts before the Pharisees. Such was the state of the Jewish nation, that He must leave them and go to the Gentiles; and that, too, after death and resurrection in reality, and when all the hopes of Israel were buried. The Lord has blessing in store for His people by and by: but for the present all is lost for Israel. They had rejected their Lord. God was going now to occupy Himself with the Gentiles. Hence it is that the instances used to confirm this are, first, the case of the men of Nineveh, who repented at the preaching of Jonas; and behold, a greater than Jonas was here. Then the Queen of Sheba, also a Gentile, who did not merely repent because of sin, but showed an energy of faith, I may say, worthy of all note, without even a message sent to her. Such was the ardor of her heart, and her desire after wisdom, that, hearing of Solomon, she hastened there to hear it from his own lips. What a rebuke for Israel! A greater than Solomon was here; and wisdom as much beyond Solomon's as the person of Jesus was above that of Solomon. But they were an evil and adulterous generation. They knew not that their Maker was their husband: they despised Him; and, adds our Lord, “The queen of the south shall rise up in the judgment with this generation and shall condemn it.” But now He shows what will be their final condition. The relation of Israel to Himself was broken; and for this blasphemous contempt of the Spirit's testimony to Jesus as the Son of man, they should be judged.
But that nation was also destined to be filled with the power of Satan. This is what the Lord now shows. “When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest and findeth none.” Every student of Scripture will acknowledge that the unclean spirit means idolatry. Are we to suppose that our Lord suddenly breaks off from what He had been saying of the nation, to treat of mere individuals? Clearly it is about Israel. And what is the thought? Israel never, as a nation, fell into idolatry, after the return from Babylon, as before. Not that they were better men; but the unclean spirit of idolatry was no longer their special temptation. There were new ways in which the devil tempted them to sin, if not after the old sort. But the unclean spirit is to go back to his house, and finds it swept and garnished. Such it was when our Lord was here below. Israel had laid aside their idolatrous habits; they went to the synagogue every Sabbath day; and they were zealous enough to compass sea and land to make a proselyte. There was the condition of the house, empty, swept and garnished. All was apparently clean, and nothing outwardly to shock the eye, if you looked at it. “Then goeth he and taketh with him seven other spirits, more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.” The unclean spirit is to return, and not as before, but with the full power of Satan, with “seven spirits more wicked than himself.” More wicked than idolatry! What can that be? “And they enter in and dwell there.” It is only the figure of a man used to illustrate the state of Israel. The words that follow leave this without a doubt. “Even so shall it be also to this wicked generation.” The Lord takes the instance of a man, but He applies it to the nation's condition. The unclean spirit of idolatry was gone, and they had outwardly purged themselves; but the solemn warning is given that the unclean spirit must return, and bring with him seven spirits more wicked than himself; and their last state be worse than their first. And when is that to be? It is the last state: and I believe that it has not arrived, but is reserved for the Jews yet. The empty, swept, and garnished state existing then, may be still going on. Humanly speaking, they may be moral. They may not abandon the books of Moses, but take their stand as worshipping none but the true God. That will go on for a certain time, but not forever; for we know from the Scripture that God has kept that nation for special purposes, first in judgment and then in mercy. By and by He will convert them, and bring them in and make them a holy, as well as lineal, seed of Abraham. But they are to fill up the cup of their iniquity first; and that is the principle that runs through all the ways of God. Not first what is spiritual, but what is natural, and afterward that which is spiritual; first Adam, and then Christ. So in the case before us, Israel must show the last results of Satan's power over their souls, before God can convert a remnant, and make it a strong nation. The last state spoken of here regards the wicked generation; the Lord will create a future generation, “and so all Israel shall be saved.”
But meanwhile, what was He going to do? Was He merely pronouncing judgment on Israel? Far from it. While He yet was speaking to the people, one came and told Him, “Behold thy mother and thy brethren stand without, desiring to speak with thee.” The Lord immediately takes this opportunity to show that He no longer acknowledged mere relationships according to the flesh. He had special relationship with Israel, “of whom as concerning the flesh, Christ came.” He owns it no longer. They would not have Him. He had shown the end of all flesh. They become the tenement for the devil in all his power; their last state is worse than their first. But, says the Lord, I am going to have a new thing now, a people according to my own heart. And so He stretches forth His hand toward His disciples, and says, “Behold my mother and my brethren.” His only true relations were those who received the word of God and did it. “Whosoever shall do the will of my Fattier which is in heaven, the same is my brother, and sister, and mother.” In a word, He renounced all earthly connection for the present time—all relationship with nature. The only tie He acknowledges now is, relationship to a heavenly Father, formed through the word of God received into the soul.
Thus we have in this chapter the Lord closing with Israel, as far as testimony is concerned. In the next chapter we shall find what comes, dispensationally, of these new relations that the Lord was about to unfold.