Matthew 12:6














That which the disciples did was not regarded as a wrong thing in their day. Thomson tells us that, when travelling in harvest-time, his muleteers plucked off the ears of corn, rubbed them in their hands, and ate the grains, just as the apostles did. And this was quite allowable; it was never thought of as stealing. The Pharisees did not object to the thing that was done, but to the infringement of their stiff rule, that this particular act should not be done on the sabbath, because it amounted to doing work on the sabbath day. Divine laws can gain adjustments and adaptations to fit to various conditions and circumstances; there is elasticity in their applications. Man-made laws are stiff and rigid; they scarcely permit exceptions; and require that men shall always adjust to them, and never expect law to adjust to meet their need. The Divine sabbath law is large, comprehensive, spiritual, and therefore searching. But it is elastic, and adjusts to man's varying conditions; it does not expect men to force themselves to fit to it. Human sabbath rules were, in our Lord's time, and are still, most vexations things - yokes that neither our fathers nor we have been able to bear. They required a woman to have no bow on her dress, unless it was sewn on, and so a part of the dress; for otherwise she would be carrying a bow. And these strange rules to-day permit a woman to use a pin on the Sunday, but refuse to allow her to use a needle. Sabbath never can be really kept on man-made rules. "In their bigoted reverence for the sabbath some of the Jews asserted that the day was first of all kept in heaven, and that the Jewish nation had been chosen for no other end than to preserve it holy upon earth." The extent to which they carried their scruples excites one's ridicule and contempt.

I. THE SABBATH AS A PRINCIPLE. It is well, in dealing with the sabbath, always to show first that it is a Divine arrangement for humanity, as such, and is not, in the first place, distinctively religious. For healthy life God provided the rest of night; for healthy work God provided the rest of the sabbath. But there is this important difference between them. The rest of night is compulsory; the seventh-day rest is voluntary. This at once brings in the element of principle and of religion. If a man is in the fear and love of God, as he should be, he will readily and cheerfully do what God suggests as well as what God commands.

II. THE SABBATH AS A RULE. Voluntary things may not be done; then if God will not make certain things compulsory, men think they can do God service by fixing rules for their fellows, and so make them keep sabbath. And even good men cannot see that thus they take all the glory of the sabbath away. - R.T.

That in this place Is One greater than the temple.
I. Look AT THE THINGS ESSENTIAL IN THE STRUCTURE OF THE CHURCH, AND SHOW WHAT CHRIST IS IN RELATION TO THESE. The things essential in the structure of the church are the plan, the foundation, and the materials.

1. Let us understand what Christ is in relation to the plan. The plan of the Christian Church is that of a temple. Everything we see suggests that God seeks manifestation. The temple was complete in Christ; the union of the Divine and human, the indwelling of the Divine Spirit, the manifestation of the Divine perfection, the operation of the Divine mercy — all were in Him. The life-plan of the Saviour developed by Christian life and fellowship.

2. The foundation. The foundation means the reason which both churches and souls give of the hope that is in them. The gospel of Christ is the foundation.

3. The materials of which it is composed. In respect of the house of God this is a great mystery; composed of divers elements. Christ fits every individual member into his appropriate place.

II. THE PURPOSES OF THE CHURCH, WHAT CHRIST IS IN RELATION TO THESE.

1. Up-building, or culture.

2. Outbuilding, or conquest.

3. Worship, or adoration. Christ everything to the church in the process of culture. He liberates, elevates, and purifies. As to conquest the Church is Christ's messenger. As to worship it is " a holy priesthood."

(A. McLeod, D. D.)

The Church is nothing without its head. Whatever it is, He has created it. Whatever it does, He is its life! It is righteous, but it is with His righteousness. It is royal, its royalty comes from Him. It is a priesthood, He conferred the priesthood. Its love, its power, its faith, its hope, everything it is, everything it expects to do, find their explanation and root in its relation to Him.

(A. McLeod, D. D.)

I. OUR LORD JESUS CHRIST IS GREATER THAN THE TEMPLE.

1. He is so manifestly because He is God. He who dwells in the house is greater than the house in which He dwells, so that as God Jesus is greater than the temple. The Divine must be greater than any human workmanship; the self-existent must excel the noblest created thing. The temple was many years in building, and came to an end. Christ is from everlasting to everlasting. Hence our Lord's authority was greater than that of the temple.

2. He is greater than the temple, for He is a more glorious enshrinement of Deity. "In Him dwelleth all the fulness of the Godhead bodily." The manifestation of the Godhead in Christ is approachable.

3. Our Lord is a fuller manifestation of the truth than the temple was. The temple was full of instruction; but all in type. Christ says, "He that hath seen Me hath seen the Father."

4. Because He is a more abiding evidence of Divine favour.

5. Because He is a more sure place of consolation.

6. Because He is a more glorious centre of worship.

II. JESUS OUGHT TO BE REGARDED AS GREATER THAN THE TEMPLE,

1. We ought to think of Him with greater joy than even the Jews did of the greater and beautiful house.

2. We ought to consider Him with greater wonder than that with which men surveyed the temple.

3. He ought to be visited with greater frequency.

4. He ought to be reverenced with greater solemnity.

5. He ought to be honoured with higher service.

6. He ought to be sought with more vehement desire.

III. PRACTICAL REFLECTIONS.

1. HOW carefully should the laws of Jesus Christ be observed.

2. How much more ought we to value Christ than any outward ordinance.

3. How much more important that you should go to Christ than that you should go to any place which you suppose to be the house of God.

(C. H. Spurgeon.)

I. THE SUPERIORITY OF CHRIST TO THE TEMPLE OF JERUSALEM. His superiority in those respects which distinguish that temple above all others.

1. It was built under the immediate and special direction of God.

2. It was furnished with everything that was requisite to the purpose of its erection as it regards both God and man.

3. It was adorned with a visible symbol of the Divine presence.

4. It was frequented by all the tribes of Israel as the place set apart for their religious worship.

II. INFERENCES.

1. His lordship over the conscience. Every human authority must yield to His.

2. His power to bestow all spiritual blessing — peace, strength, glory.

(1)How signal are our privileges!

(2)How solemn is our responsibility!

(Various.)

People
Beelzebub, David, Isaiah, Jesus, Jonah, Jonas, Ninevites, Solomon
Places
Galilee, Nineveh
Topics
Greater, Temple
Outline
1. Jesus reproves the blindness of the Pharisees concerning the Sabbath,
3. by scripture,
9. by reason,
13. and by a miracle.
22. He heals a man possessed that was blind and mute;
24. and confronting the absurd charge of casting out demons by Beelzebub,
32. he shows that blasphemy against the Holy Spirit shall never be forgiven.
36. Account shall be made of idle words.
38. He rebukes the unfaithful, who seek after a sign,
46. and shows who is his brother, sister, and mother.

Dictionary of Bible Themes
Matthew 12:1-7

     8279   innocence, examples

Matthew 12:1-8

     4418   bread

Matthew 12:1-14

     5381   law, letter and spirit

Matthew 12:2-8

     2333   Christ, attitude to OT

Matthew 12:3-7

     2045   Christ, knowledge of

Matthew 12:5-6

     7430   Sabbath, in NT

Library
An Attempt to Account for Jesus
'But when the Pharisees heard it, they said, This man doth not cast out demons, but by Beelzebub, the prince of the demons.'--MATT. xii. 24. Mark's Gospel tells us that this astonishing explanation of Christ and His work was due to the ingenious malice of an ecclesiastical deputation, sent down from Jerusalem to prevent the simple folk in Galilee from being led away by this new Teacher. They must have been very hard put to it to explain undeniable but unwelcome facts, when they hazarded such a preposterous
Alexander Maclaren—Expositions of Holy Scripture

'Make the Tree Good'
'... Make the tree good, and his fruit good....' --MATT. xii. 33. In this Gospel we find that our Lord twice uses this image of a tree and its fruit. In the Sermon on the Mount He applies it as a test to false teachers, who hide, beneath the wool of the sheep's clothing, the fangs and paws of ravening wolves. He says, 'By their deeds ye shall know them; for as is the tree so is its fruit.' That is a rough and ready test, which applies rather to the teacher than to his doctrine, but it applies, to
Alexander Maclaren—Expositions of Holy Scripture

'A Greater than Jonas'
'A greater than Jonas is here.'--MATT. xii. 41. There never was any man in his right mind, still more of influence on his fellows, who made such claims as to himself in such unmistakable language as Jesus Christ does. To say such things of oneself as come from His lips is a sign of a weak, foolish nature. It is fatal to all influence, to all beauty of character. It is not only that He claims official attributes as a fanatical or dishonest pretender to inspiration may do. He does that, but He does
Alexander Maclaren—Expositions of Holy Scripture

'A Greater than Solomon'
'A greater than Solomon is here.'--MATT. xii. 42. It is condescension in Him to compare Himself with any; yet if any might have been selected, it is that great name. To the Jews Solomon is an ideal figure, who appealed so strongly to popular imagination as to become the centre of endless legends; whose dominion was the very apex of national glory, in recounting whose splendours the historical books seem to be scarce able to restrain their triumph and pride. I. The Man. The story gives us a richly
Alexander Maclaren—Expositions of Holy Scripture

The Pharisees' Sabbath and Christ's
'At that time Jesus went on the Sabbath day through the corn; and His disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it they said unto Him, Behold, Thy disciples do that which is not lawful to do upon the Sabbath day. 3. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xii. 32, "Whosoever Shall Speak a Word against the Holy Spirit, it Shall not be Forgiven Him, Neither In
1. There has been a great question raised touching the late lesson of the Gospel, to the solution of which I am unequal by any power of mine own; but "our sufficiency is of God," [2335] to whatever degree we are capable of receiving His aid. First then consider the magnitude of the question; that when ye see the weight of it laid upon my shoulders, ye may pray in aid of my labours, and in the assistance which is vouchsafed to me, may find edification for your own souls. When "one possessed with a
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xii. 33, "Either Make the Tree Good, and Its Fruit Good," Etc.
1. The Lord Jesus hath admonished us, that we be good trees, and that so we may be able to bear good fruits. For He saith, "Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt, for the tree is known by his fruit." [2484] When He says, "Make the tree good, and his fruit good;" this of course is not an admonition, but a wholesome precept, to which obedience is necessary. But when He saith, "Make the tree corrupt, and his fruit corrupt;" this is not a
Saint Augustine—sermons on selected lessons of the new testament

Sweet Comfort for Feeble Saints
I. First, we have before us a view of MORTAL FRAILTY And first, the encouragement offered in our text applies to weak ones. What in the world is weaker than the bruised reed, or the smoking flax? A reed that groweth in the fen or marsh, let but the wild duck light upon it, and it snaps; let but the foot of man brush against it and it is bruised and broken; every wind that comes howling across the river makes it shake to and fro, and well nigh tears it up by the roots. You can conceive of nothing
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

How to Read the Bible
I. That is the subject of our present discourse, or, at least the first point of it, that IN ORDER TO THE TRUE READING OF THE SCRIPTURES THERE MUST BE AN UNDERSTANDING OF THEM. I scarcely need to preface these remarks by saying that we must read the Scriptures. You know how necessary it is that we should be fed upon the truth of Holy Scripture. Need I suggest the question as to whether you do read your Bibles or not? I am afraid that this is a magazine reading age a newspaper reading age a periodical
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 25: 1879

Strength in the Weak.
"He is Faithful that Promised." "A bruised reed shall He not break, and smoking flax shall He not quench."--MATT. xii. 20. Strength in the Weak. Will Jesus accept such a heart as mine?--this erring, treacherous, traitor heart? The past! how many forgotten vows--broken covenants--prayerless days! How often have I made new resolutions, and as often has the reed succumbed to the first blast of temptation, and the burning flax been well-nigh quenched by guilty omissions and guiltier commissions! Oh!
John Ross Macduff—The Faithful Promiser

Identity of Christ's Character.
THE argument expressed by this title I apply principally to the comparison of the first three Gospels with that of Saint John. It is known to every reader of Scripture that the passages of Christ's history preserved by Saint John are, except his passion and resurrection, for the most part different from those which are delivered by the other evangelists. And I think the ancient account of this difference to be the true one, viz., that Saint John wrote after the rest, and to supply what he thought
William Paley—Evidences of Christianity

What are Evidences of Backsliding in Heart.
1. Manifest formality in religious exercises. A stereotyped, formal way of saying and doing things, that is clearly the result of habit, rather than the outgushing of the religious life. This formality will be emotionless and cold as an iceberg, and will evince a total want of earnestness in the performance of religious duty. In prayer and in religious exercises the backslider in heart will pray or praise, or confess, or give thanks with his lips, so that all can hear him, perhaps, but in such a
Charles G. Finney—The Backslider in Heart

Lesser and Fuller Forms.
Moreover, we have endeavoured to use the fullest form, including the words of those Gospels which have the lesser forms of sentences, except where the sentence ends in a period, in which case have given the least form, so that the larger form of the other Gospels might be made apparent; as, for instance, this sentence, taken from Matt. xii. 47; Mark iii. 32; Luke viii. 20: ^c 20 And it was told him, ^a Behold, thy mother and thy brethren bseek for thee. ^c stand without desiring to see thee. ^a seeking
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went
J. W. McGarvey—The Four-Fold Gospel

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought
J. W. McGarvey—The Four-Fold Gospel

Christ's Teaching as to his Mother and Brethren.
(Galilee, Same Day as the Last Lesson.) ^A Matt. XII. 46-50; ^B Mark III. 31-35; ^C Luke VIII. 19-21. ^a 46 While he yet speaking to the multitudes, behold, his mother and his brethren stood without seeking to speak to him. [Jesus was in a house, probably at Capernaum--Mark iii. 19; Matt. xiii. 1.] ^c 19 and there came { ^b come} ^c to him his mother and ^b his brethren; ^c and they could not come at him for the crowd. ^a and, standing without, they sent unto him, calling him. 32 And the multitude
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Healing a Withered Hand on the Sabbath.
(Probably Galilee.) ^A Matt. XII. 9-14; ^B Mark III. 1-6; ^C Luke VI. 6-11. ^a 9 And he departed thence. [The word here points to a journey as in Matt. xi. 1 and xv. 29, which are the only places where Matthew uses this expression. Greswell may be right in thinking that it indicates the return back to Galilee from the Passover, since a cognate expression used by John expresses such a journey from Galilee to Judæa. See John vii. 3 ], ^c 6 And it came to pass on another sabbath [another sabbath
J. W. McGarvey—The Four-Fold Gospel

The Acceptance of the Christian Conception of Life Will Emancipate Men from the Miseries of Our Pagan Life.
The External Life of Christian Peoples Remains Pagan Though they are Penetrated by Christian Consciousness--The Way Out of this Contradiction is by the Acceptance of the Christian Theory of Life--Only Through Christianity is Every Man Free, and Emancipated of All Human Authority--This Emancipation can be Effected by no Change in External Conditions of Life, but Only by a Change in the Conception of Life--The Christian Ideal of Life Requires Renunciation of all Violence, and in Emancipating the Man
Leo Tolstoy—The Kingdom of God is within you

The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular
Alfred Edersheim—The Life and Times of Jesus the Messiah

The First Peræan Discourses - to the Pharisees Concerning the Two Kingdoms - their Contest - what Qualifies a Disciple for the Kingdom of God, And
It was well that Jesus should, for the present, have parted from Jerusalem with words like these. They would cling about His hearers like the odour of incense that had ascended. Even the schism' that had come among them [4194] concerning His Person made it possible not only to continue His Teaching, but to return to the City once more ere His final entrance. For, His Peræan Ministry, which extended from after the Feast of Tabernacles to the week preceding the last Passover, was, so to speak,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Opposition to Jesus.
During the first period of his career, it does not appear that Jesus met with any serious opposition. His preaching, thanks to the extreme liberty which was enjoyed in Galilee, and to the number of teachers who arose on all hands, made no noise beyond a restricted circle. But when Jesus entered upon a path brilliant with wonders and public successes, the storm began to gather. More than once he was obliged to conceal himself and fly.[1] Antipas, however, did not interfere with him, although Jesus
Ernest Renan—The Life of Jesus

The Cardinal was Seated, -- He Rose as Moretti Appeared. ...
The Cardinal was seated,--he rose as Moretti appeared. "I beg your Eminence to spare yourself!" said Moretti suavely, with a deep salutation, "And to pardon me for thus coming unannounced into the presence of one so highly esteemed by the Holy Father as Cardinal Bonpre!" The Cardinal gave a gesture of courteous deprecation; and Monsignor Moretti, lifting his, till then, partially lowered eyelids, flashed an angry regard upon the Abbe Vergniaud, who resting his back against the book-case behind him,
Marie Corelli—The Master-Christian

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