Read Matthew 12:9–21
Questions from the Scripture text: From where did Jesus go (Matthew 12:9a, cf. Matthew 12:1)? Into where (Matthew 12:9b)? Whose synagogue? Who was there (Matthew 12:10)? What did the Pharisees ask? That they might do what? What does He ask them about in Matthew 12:11? Then what value question does He ask in Matthew 12:12a? What conclusion is implied from the answer to this value question (verse 12b)? What does He tell the man to do in Matthew 12:13a? And what does the man do, with what result (verse 13b)? What do the Pharisees do as they leave church (Matthew 12:14)? Who finds out (Matthew 12:15)? What does He do? Who follow Him? What does He do to them? But what does He warn them (Matthew 12:16)? Why (Matthew 12:17, cf. Matthew 42:1–4)? Who is Jesus (Matthew 12:18a)? What does God think of Him (verse 18b, cf. Matthew 3:17)? What is He doing (Matthew 12:18d)? By what power (verse 18c)? In what manner (Matthew 12:19)? And what character toward those whom He is saving (Matthew 12:20a–b)? Until He has accomplished what (Matthew 12:20-21)?
What is Jesus like, as He victoriously brings forth His kingdom in almighty strength? Matthew 12:9–21 looks forward to the morning sermon in public worship on the coming Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that our mighty, victorious Lord is gentle and humble.
Gentle Strength (Matthew 12:9-10). Jesus had highlighted the difference between His yoke and the Pharisees’ yoke (cf. Matthew 11:29, Matthew 23:4; Acts 15:10). Now, we see that difference in real life. Jesus is gentle with the man with the withered hand, caring about him and desiring to heal him. To the Pharisees, the suffering man is an useful way to accuse Jesus (end of Matthew 12:10). They do not care for this man’s pain. And they are more condemned by comparison to Jesus, because their plan depends on knowing His gentleness. They know that Jesus’s gentleness compels Him to heal the man.
But Jesus’s gentleness is not weakness. Note how, immediately after the confrontation in the grainfield, He goes to synagogue. It’s the Sabbath; He isn’t going to “skip church.” And He’s not just going to any synagogue. He’s going to their synagogue. How many have skipped church because they had a quarrel with someone who was going to be there, or maybe an uncomfortable situation with church leaders? Jesus still goes. It’s right. He exhibits perfect gentleness with the suffering man, but also unflappable strength.
The Sabbath-value of a man (Matthew 12:10-13). The Pharisees’ question in Matthew 12:10 is self-condemning. The law says nothing one way or the other about healing. It is their traditions that have defined healing as an unlawful “work” on the Sabbath. First, Jesus shows them the hypocrisy of their view (Matthew 12:11), then the wickedness of it (Matthew 12:12). They are hypocrites because they would treat a sheep better than a man. And they are wicked because they don’t even know what a man is. Jesus’s question is telling: “of how much more value then is a man than a sheep?”
Man is infinitely more valuable than a sheep. No amount of lambs is worth the value of a man, which is why no amount of sheep could atone for a man. It had to be a man, indeed the God-man, Who atoned for us. This is at the heart of the Sabbath commandment. Man, alone, is made in the image of God. Man, alone, is created with the capacity for fellowship with God. And the Sabbath is especially the day for enjoying this in the Lord and with the Lord. This is the great mercy behind “deeds of mercy” on the Sabbath. The Sabbath itself is a gift and deed of divine mercy from God! But here is a man, hindered from worship by his misery, and Jesus heals him. We, too, must be merciful—relieving (as we are able) whatever suffering is inhibiting others’ worship on the Lord’s Day.
Humble Victory (Matthew 12:14-21). The Pharisees complete their desecration of the Sabbath in Matthew 12:14. They began by questioning, and then accusing, and now they finish out their Sabbath taking counsel together how they might destroy Him. Jesus follows His own instruction from Matthew 10:23 and withdraws (Matthew 12:15). And just as He had promised them about their ministry, so now it is true with His ministry: there is more than enough for Him to do. Jesus does not insist upon confrontation for confrontation’s sake. Like the apostle Paul does on multiple occasions, it is appropriate for a believer to flee when his life is threatened. The humility to do this may be diligence rather than cowardice.
This humility explains something odd in Matthew 12:16. “Multitudes” have followed Him. He has healed them “all.” What can it then mean “not to make Him known”? Wouldn’t these multitudes of new healings (not to mention all those from before) “make Him known”? Its meaning is clarified by Matthew 12:17-19. The victory of Christ’s kingdom doesn’t come by proud show. He brings justice to the nations (Matthew 12:18d, Matthew 12:20-21) but not by quarreling, crying out, or announcing Himself (Matthew 12:19). This is so opposite the way that many Christians, indeed many churches, think. Christ’s kingdom does not grow by marketing, by announcing ourselves. It grows by His Word and ministry wherever God puts us. Jesus’s work in all of those people, the difference He made in their lives, was enough. Churches that are experiencing genuine salvation and life in Christ need not “promote” themselves. The difference He has made in their lives is enough; it is His appointed way of sending forth justice to victory and bringing the nations to trust in His Name.
This humility of character combines with the gentleness of character in Matthew 12:19 (cf. Matthew 11:29). His gentleness and humility is of such essence to His character that it was the main subject of the prophecy (Isaiah 42:1–4) that is being quoted in Matthew 12:18-21. Are you a bruised reed or a flickering candle of a person or of a Christian? Are you weak? Wounded? Discouraged? Overwhelmed? Are you one who “toils and is overburdened”? Come to Him and find rest. His gentleness and humility is of the essence of His character, and in Him you will find rest for your soul.
How does the way that you typically keep the Sabbath take into account that you were made for fellowship with God? How does it take into account that Jesus is the LORD? How does it take into account that the Sabbath/Lord’s Day itself is a gift/deed of divine mercy to you? What do you do (or refrain from doing) to facilitate others keeping a good Sabbath in this way? How does your life demonstrate that a man is infinitely more valuable than a sheep? Who are the various people in your life? What opportunities do you have to interact with them in a way that shows the difference that Jesus has made in your life? When have you been a “bruised reed” or a “flickering candle”? How has the Lord Jesus dealt with you at those times? Whom do you know that is in such a season of life, and how does your conduct with them imitate Christ’s own gentleness?
Sample prayer: Lord Jesus, we praise You for Your gentle strength. With great courage and resolve, You did everything that was right, both to be our righteousness and to go to the cross to atone for our sin. And You combined this great strength with great gentleness and compassion. How compassionate and generous You have been with us to give us Your Lord’s Days! And how gentle You are with us, when we are weak and miserable! Truly, You have spread Your kingdom across the earth and brought the nations to trust in You through the ordinary means of Your grace. Grant unto us to delight in Your day, to imitate Your gentleness and humility, and to serve You faithfully in every part of our lives, and with everyone whom we encounter, we ask through Christ, AMEN!
Suggested songs: ARP2 “Why Do Gentile Nations Rage?” or TPH282 “I Greet Thee Who My Sure Redeemer Art”
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