Matthew 12

And having proved that point, all the rest is proved.

the apodosis is at verse four and is the prophet in isaiah the prophet mark brings forward a testimony first verse two from malachi next verse three from isaiah therefore some have written thus in the prophets but yet in the same way as matthew in chapter twenty one verses four and five quotes zechariah under the title of one prophet that it might be fulfilled which was spoken by the prophet tell ye the daughter of zion behold thy king cometh unto thee meek c and at the same time blends with zechariah's words something out of isaiah sixty two eleven say ye to the daughter of zion behold thy salvation cometh c and as paul also in romans nine verse twenty seven quotes isaiah by name and yet has interwoven with isaiah's words something out of hosea chapter two verse one so mark quotes two prophets and yet mentions by name only the one the prophet isaiah as i have long since been of opinion however it is not without show of probability that beza conjectures that the passage of malachi crept from the blank space in the margin ex albo into the context of mark isaiah is more copious and better known and his testimony which has been quoted by mark used to be read in public on the sabbath and mark here produces the testimony of malachi in a kind of parenthetic way equivalent to a supplement intending as he did below to omit that section of the gospel history in which malachi has properly in the peculiarly appropriate place quoted in matthew eleven ten and luke seven twenty seven whereas the quotation of isaiah as in matthew luke and john so also here in mark is peculiarly appropriate to this place john the baptist himself quoted isaiah not malachi concerning himself Verse 3, for ne, the voice, see Luke chapter 3 verse 4 notes, in the wilderness.

This is repeated in the following verse, where presently after also that expression preaching, answers to the voice of one crying in this verse.

Verse 4, a genitor came forth, not the same as ein.

The event is pointed out as answering to the prophecy.

baptisme preaching the baptism an abbreviated expression for preaching the preaching of repentance and baptizing the baptism of repentance luke three three is unto four construed with the baptism of repentance acts two verse thirty eight remission without the need of levitical sacrifices five you there the land of judah so then you there and again john three verse twenty two they of jerusalem at other times capital cities are not readily wont to follow a new institution a new mode of life preached for the first time for seven there cometh immediately and even now present or is that one who is mightier the one christ is greater than john yea infinitely greater to unloose the latchet we usually make fast our shoes with buckles the ancients with thongs or strings john seems by this proverbial saying perhaps unconsciously to make allusion to the baptism of jesus so as to express this meaning i am not worthy to unloose his shoe-strings much less to impart baptism to him for the shoes also as well as the garments used to be taken off when a person was to be baptized was nine east on in the river was ten either he saw i e jesus saw although john also saw it john one was thirty two rent open is rent open is said of that which had not previously been open christ was the first who opened heaven to open matthew three sixteen is used in the general sense whereas in the special sense it is used in antithesis to as distinguished from to rend acts seven fifty six see on the difference of these words matthew twenty seven fifty one and fifty two the pnevma the spirit with which jesus was about to baptize verse twelve if theos immediately so in the case of the sons of god temptation is wont speedily to follow after great and striking testimonies as to their state their standing as excepted of god eqvali driveth out the present thirteen metat on therion with the wild beasts an important fact compare genesis one verse twenty six this was a state more trying than the mere solitude of the desert here the saviour was removed apart from angels and men and yet however not liable to the attacks of wild beasts he even now in the very height of his humiliation self-emptying exercised over the beasts that dominion which adam had so soon suffered himself to lose how much more so when exalted some eight of us eight mark not only exhibits in a more compendious compass the history described by matthew but also as it were in the manner of a supplement some particulars of considerable value which had not been previously recorded by matthew but which were calculated to afford profitable instruction to believers who by this time had become proficient in the truth Verse 14, para la cena, was imprisoned.

Mark writes as of a fact known to the reader either from Matthew or from some other source of information.

Previously, more than once, Jesus had visited the city of Jerusalem, as John relates, but his public walk in Galilee, and that he continued one, uninterrupted in its continuity, did not commence until after John was imprisoned.

The first passage is from Matthew chapter 12, verse 38 to 42.

Matthew 12, verse 38.

Then some of the scribes and Pharisees answered him, saying, Teacher, we wish to see a sign from you.

But he answered them, An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah.

I'm not actually sure that that's Christ-honoring, or at least the way that Jesus intended it here, but he is saying here that he is innocent because he's going to be forgiven for denying Christ when he is actually brought before the authorities that actually ultimately led to his excommunication.

All right, so that is from Matthew 12, verse 32.

Epiphanius goes on, he says, and again, this same Theodotus says, quote, the law too said of him, the Lord shall raise up unto you a prophet of your brethren, like unto me, listen to him.

Moses was a man, therefore the Christ whom God raised up was this person, but since he was one of them, was a man just as Moses was a man, end quote.

and christian apocalypses

in dealing with the subject of first enoch and the gospels this writer points out that the former contains a serious attempt to account for the presence of evil in human history and this attempt claims our attention because it is in essentials the view presupposed in the gospels especially in the synoptic gospels it is when you study matthew mark and luke against the background of the books of enoch that you see them in their true perspective in saying this i have no intention of detracting from the importance of what the gospels report to us on the contrary it puts familiar words into their proper setting indeed it seems to me that some of the best known sayings of jesus only appear in their true light if regarded as midrash upon words and concepts that were familiar to those who heard the prophet of galilee though now they have been forgotten by jew and christian alike page twenty one He then gives an illustration of this from Matthew 12, 43 through 45, Luke 11, 24 through 26.

Of still greater interest are his remarks upon the relationship between 1 Enoch 62 and Matthew 25, verse 31 through 46.

He believes that the similitudes of Enoch are presupposed in the scene from Matthew.

In Jesus' name, amen.

Matthew 12:12.

It is lawful to do good on the Sabbath.

Lawful to do good on the Sabbath.

It is lawful to do good on the Sabbath.

Matthew 12, verse 12.

It is lawful to do good on the Sabbath.

Lawful to do good on the Sabbath.

Go with me to Matthew 12.

We shall read from verse 34.

Matthew 12, reading from verse 34.

Our subject is the pure in heart.

This is Jesus speaking, and he said, "O generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart, the mouth speaketh." This is a biblical principle that applies not only to human beings, but to God.

The biblical evidence does seem to point that Jesus has some kind of family.

Let's take a look at Matthew 12:46-50: "While he was speaking to the multitudes, behold, his mother and brothers stood outside, seeking to speak to him.

One said to him, 'Behold, your mother and your brothers stand outside, seeking to speak to you.' But he answered him who spoke to him, 'Who is my mother? Who are my brothers?' He stretched out his hand toward his disciples and said, 'Behold, my mother and my brothers! For whoever does the will of my Father who is in heaven is my brother and sister and mother.'" Now, this doesn't prove by itself that, that the people who are standing outside are Mary's biological children, right? Because they could be, uh, his brothers in the sense, and this is the claim, I think, that, that, that perhaps Mary, uh, uh, married, uh, Joseph when Joseph was in old age and had kids from a prior marriage.

And in that case, these could be, uh, his brothers in the sense that they are Joseph's children, and legally they would be his brothers.

Uh, for example, in Luke 8:19-21, "His mother and brothers came to him, and they could not come near him for the crowd.

Some people told him, 'Your mother and brothers stand outside desiring to see you.' But he answered them, 'My brother, my brothers are those who hear the word of God and do it.'" Always he's comparing these two.

Let's just go, uh, and take a look at those three passages 'cause they are all synoptic, right? We're looking at, uh, Matthew 12:46, Mark 3:31, Luke 8:19.

Start there in those three passages.