มัทธิว 12:30 วิจารณ์

In this chapter, we have, I. Christ's clearing of the law of the fourth commandment concerning the sabbath-day, and vindicating it from some superstitious notions advanced by the Jewish teachers; showing that works of necessity and mercy are to be done on that day (Mat 12:1-13). II. The prudence, humility, and self-denial of our Lord Jesus in working his miracles (Mat 12:14-21). III. Christ's answer to the blasphemous cavils and calumnies of the scribes and Pharisees, who imputed his casting out devils to a compact with the devil (v. 22-37). IV. Christ's reply to a tempting demand of the scribes and Pharisees, challenging him to show them a sign from heaven (Mat 12:38-45). V. Christ's judgment about his kindred and relations (Mat 12:46-50).

At that time Jesus went on the sabbath day through the corn,.... That is, the corn fields, as the other evangelists express it. It being on a sabbath day, it is very probable, that Christ and his disciples were going to some public place of worship, the way to which lay through some fields of corn, which were now ripe: for Luke says, it was on the "second sabbath after the first", or rather "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the first fruit was offered, and harvest was begun. And his disciples were an hungered; it being in the morning before they had broke their fast; and this circumstance is mentioned to show the reason of the following action, and to excuse it: at which the Pharisees were so much offended, and of which they accused them, as having done what was very criminal: and began to pluck the ears of corn, and to eat; Luke adds, "rubbing them in their hands"; and so here in the Syriac, Arabic, and Persic versions, it is rendered, "they began to rub": as they passed along, they plucked off the ears of corn, either barley or wheat, and rubbed them in their hands, to get the grain clear of the husk, or beard, and eat them; contenting themselves with such mean and unprepared food, when the Jews on that day fed on the best of dainties (e). (e) Vid. Maimon. Hilch. Sabbat, c. 30. sect. 7, 8, 9, 10.

A good man, out of the good treasure of the heart,.... "A good man", is a regenerated man, one that is renewed by the Spirit of God, a believer in Christ, a sincere lover of him, and one that follows him, wheresoever he goes, and who has the grace of God implanted in him: for "the good treasure the heart", is not what he is naturally possessed of, but what is put into him: and is no other than the superabundant grace of God, or that grace for grace, which he has received out of Christ's fulness, and the rich experience of it he is blessed with: and may well be called a "treasure"; for as a treasure is a collection of riches, so this consists of various graces, each of which is more precious than gold, silver, and precious stones; a "good" one, both from the quality and quantity of it; and "of the heart", though this is left out in many copies, from the seat and subject of it; and out of this the gracious man bringeth forth good things; tells his experience, speaks of what God has done for his soul; says many things to the glory of the grace of God; of the person, offices, blood, righteousness, and fulness of Christ; and of the operations and influences of the blessed Spirit; and which are pleasant, profitable, useful, and edifying to the saints: and an evil man, out of the evil treasure bringeth forth evil things. The "evil man", is a man as he was born; who is wholly flesh, carnal, and in a state of nature; destitute of the Spirit, and having no principle of grace in him: "the evil treasure", is the corruption of his nature, the desperate wickedness of his heart; and those swarms of lusts, and all manner of sin that dwell there; from whence are continually proceeding evil and corrupt communications, which not only defile himself, but others; and among the rest, not only vain words and unprofitable talk, but blasphemies against God, Christ, and the blessed Spirit; all which men will be accountable for another day.

Wherein He shows how far He is from having borrowed any power from the Devil; teaching us how great the danger to think amiss of Him, not to be with Whom, is the same as to be against Him.

"He that is not with me is against me, and he that gathereth not with me scattereth abroad." Behold also a fourth refutation. For what is my desire? saith He. To bring men to God, to teach virtue, to proclaim the kingdom. What, that of the devil, and the evil spirits? The contrary to these. How then should he that gathers not with me, nor is at all with me, be likely to co-operate with me? And why do I say co-operate? Nay, on the contrary, his desire is rather to scatter abroad my goods. He then who is so far from cooperating that he even scatters abroad, how should he have exhited such unanimity with me, as with me to cast out the devils? Now it is a natural surmise that He said this not of the devil only, but Himself also of Himself, as being for His part against the devil, and scattering abroad his goods. And how, one may say, is he that is not with me against me? By this very fact, of his not gathering. But if this be true, much more he that is against him. For if he that doth not co-operate is an enemy, much more he that wages war. But all these things He saith, to indicate His enmity against the devil, how great and unspeakable it is. For tell me, if thou must go to war with any one, he that is not willing to fight on thy side, by this very fact is he not against thee? And if elsewhere He saith, "He that is not against you is for you," it is not contrary to this. For here He signified one actually against them, but there He points to one who in part is on their side: "For they cast out devils," it is said "in Thy name." But to me He seems here to be hinting also at the Jews, setting them on the devil's side. For they too were against Him, and were scattering what He gathered. As to the fact that He was hinting at them also, He declared it by speaking thus, "Therefore I say unto you, that all manner of sin and blasphemy shall be forgiven unto men."

(Verses 30, 31.) Whoever is not with me is against me, and whoever does not gather with me scatters. Therefore I say to you: every sin and blasphemy will be forgiven to men, but the blasphemy against the Spirit will not be forgiven. Let no one think that this is said about heretics and schismatics (although it can be understood in that way from what is said in excess), but it refers to the consequences and context of the discourse to the devil: because the works of the Savior cannot be compared to the works of Beelzebub. He desires to hold captive the souls of men; the Lord desires to set them free. He preaches idols; this one preaches the knowledge of the one God. He draws towards vices; this one calls back to virtues. How, then, can they have concord, whose actions are divided (or different)?

But let none think that this is said of heretics and schismatics; though we may apply it besides to such; but it is shown by the context to refer to the Devil; in that the works of the Saviour cannot be compared with the works of Beelzebub. He seeks to hold men's souls in captivity, the Lord to set them free; he preaches idols, the Lord the knowledge of the true God; he draws men to sin, the Lord calls them back to virtues. How then can these have agreement together, whose works are so opposite?

And rightly Jesus adds, “He who is not with me is against me. And he who does not gather with me scatters.” By this he meant that his work is one thing and the devil’s work another. For the devil is the enemy of human well being. It is proper for the devil to scatter to utter destruction and for Christ to gather to salvation. Hence it is clear that one who is against the Lord cannot be with the Lord. Therefore, although the Lord seems to be repudiating those Pharisees who, unwilling to gather with Christ, have remained the Lord’s enemies and adversaries, he speaks also of all heretics and schismatics. Drawing impious conclusions against the church or the Lord by way of unorthodox teachings or schismatic beliefs, they aim to tear asunder and ravage the incorrupt body of the church and the unity of peace and faith. They are oblivious to Solomon’s words: “He who splits a log is endangered by it.” Clearly those who cause separation in the church shall run the risk of eternal death.

Therefore He has spoiled his house, in that them whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His Apostles and their successors to be converted. By this plain parable therefore He shows that He does not join in a deceitful working with the dæmons as they falsely accused Him, but by the might of His divinity He frees men from the dæmons.

How, He says, could Beelzebub work with Me, when, on the contrary, he acts against Me? For I teach virtue, but he, evil. How then is he with Me? And I gather men unto salvation, but he scatters them. Christ also hints at the Pharisees, who, while He was teaching and bringing benefit to many, were dispersing the people so that they could not approach Him. He shows that in reality it is they who are demonic.

He who is not with me is against me. Here he presents the fourth reason, which gives vigor to all the other arguments. For someone could say: if you overcame by violence, the reasoning would hold; but you do not act by violence but by suffering. Therefore, that is not a sign that you have bound anyone. So he presents the fourth reason: Things that agree in some feature have a similar work; hence those who do similar works do not hinder one another. But I do works contrary to them. Therefore, he who is not with me is against me. First he presents the reason in general; secondly, he gives a specific example. He says, therefore: he who is not with me... and the devil seems not to be with me, because he is contrary to my works: "What accord has Christ with Belial?" (2 Cor 6:15). That he is against him is obtained from Sirach (33:14): "Life is the opposite of death, and the sinner is the opposite of the godly"; so the opposite of man is the devil, the father of sin. But in what is he the opposite? He who does not gather with me scatters. For the Lord gathers: "He will gather the lambs in his arms, he will carry them in his bosom, and gently lead those that are young" (Is 40:11). But the devil scatters: "The wolf snatches and scatters the sheep" (Jn 10:12). But in Luke (9:50) it says: "He that is not against you is for you." But this seems contrary to what has been said. Chrysostom says that both statements are particular; hence they are not to be taken universally but in particular cases that whoever does not have my covenant is against me. Hence in Luke they are called disciples, but here devils. Or we can say that it is one way with God and another way with men. Clearly, God is the natural end toward which all things tend; therefore, whoever is not with God must be apart from him. Hence 1 Kings (18:21): "How long will you go limping with two different opinions. If the Lord is God, follow him." But it is not the same with man, because whoever is not for me is not on that account against me.

PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8) At that time Jesus went on the sabbath day through the corn--"the cornfields" (Mar 2:23; Luk 6:1). and his disciples were an hungered--not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity. and began to pluck the ears of corn, and to eat--"rubbing them in their hands" (Luk 6:1).

He that is not with me is against me; and he that gathereth not with me scattereth abroad--On this important parable, in connection with the corresponding one (Mat 12:43-45), see on Luk 11:21-26.