| Matthew 12 | |
|---|---|
 Gospel of Matthew 12:24–26 on Papyrus 21, from 3rd century | |
| Book | Gospel of Matthew |
| Category | Gospel |
| Christian Bible part | New Testament |
| Order in the Christian part | 1 |
Matthew 12 is the twelfth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. It continues the narrative about Jesus' ministry in Galilee and introduces controversy over the observance of the Sabbath for the first time.
The original text was written in Koine Greek. This chapter is divided into 50 verses.
Some early manuscripts containing the text of this chapter are:
This chapter can be grouped (with cross references to other biblical passages):
German Protestant theologian Heinrich Meyer notes that there was no accusation of trespass or theft here: "any one was allowed to pluck ... ears of corn in another man’s field till he was satisfied" in accordance with Deuteronomy 23:25:
The Mosaic law left it unclear whether such licence was authorised on the Sabbath. Both Mark and Luke raise the controversy about the sabbath earlier in their respective gospels (Mark 2:23–27 and Luke 6:1–11). [2]
Matthew states that Jesus' withdrawal from the cities of Galilee and his request that the crowds not make him known [3] is a fulfillment of the first Servant Song of the prophet Isaiah. The verses quoted from Isaiah are from the Septuagint version of Isaiah 42:1–4. [4] One difference from the Hebrew version is found in verse 21 (Isaiah 42:4).
In translation from the Hebrew version, this reads:
In the Septuagint and in Matthew's Gospel this reads:
Dale Allison associates the references to "idle" words in verses 36 and 37 with the earlier references to blasphemy in verse 31, and sees Jesus as refuting the suggestion that blasphemy "cannot really have eternal consequence because it consists of nothing but words". [6]
Theologian Albert Barnes describes an "idle word" as literally "a vain, thoughtless, useless word; a word that accomplishes no good", but states that in the context the meaning is "wicked, injurious, false [or] malicious" words. [8] The Greek reveals a contrast between ρημα αργον, rhēma argon, idle words or sounds, and the consequential need to ἀποδώσουσιν περὶ αὐτοῦ λόγον, apodōsousin peri autou logon, to provide a reasoned account on the day of judgment.
Arthur Carr, in the Cambridge Bible for Schools and Colleges, notes the connection between words and character. [10] W. R. Nicoll contrasts this verse with Matthew 25:31–46, where justification turns on actions: for I was hungry and you gave Me food ... [11] He sees chapter 3 of James's epistle as an extension of this verse. [11]
Matthew 24 is the twenty-fourth chapter of the Gospel of Matthew in the New Testament of the Christian Bible. It commences the Olivet Discourse or "Little Apocalypse" spoken by Jesus Christ, also described as the Eschatological Discourse, which continues into chapter 25. It contains Jesus' prediction of the destruction of the Temple in Jerusalem. Mark 13 and Luke 21 also cover the same material.
Luke 3 is the third chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. It contains an account of the preaching of John the Baptist as well as a genealogy of Jesus. From the start of this chapter until Luke 9:50, the "shape and outlook" of Luke's Gospel follow closely those of the other synoptic gospels, Matthew and Mark. The Expositor's Greek Testament states that in this chapter "the ministry of the new era opens".
Luke 4 is the fourth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. This chapter details Jesus' three temptations, the start of his "Galilean Ministry", and his rejection at Nazareth, which Luke contrasts with his acclaim in nearby Capernaum.
Matthew 27 is the 27th chapter in the Gospel of Matthew, part of the New Testament in the Christian Bible. This chapter contains Matthew's record of the day of the trial, crucifixion and burial of Jesus. Scottish theologian William Robertson Nicoll notes that "the record of this single day is very nearly one-ninth of the whole book".
Matthew 13 is the thirteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. This chapter contains the third of the five Discourses of Matthew, called the Parabolic Discourse, based on the parables of the Kingdom. At the end of the chapter, Jesus is rejected by the people of his hometown, Nazareth.
Matthew 26 is the 26th chapter of the Gospel of Matthew, part of the New Testament of the Christian Bible. This chapter covers the beginning of the Passion of Jesus narrative, which continues to Matthew 28; it contains the narratives of the Jewish leaders' plot to kill Jesus, Judas Iscariot's agreement to betray Jesus to Caiphas, the Last Supper with the Twelve Apostles and institution of the Eucharist, the Agony in the Garden of Gethsemane and the subsequent vindication of Jesus' predictions, of betrayal by one of the twelve Apostles, and that he will, in the Denial of Peter, be disowned by his closest follower, Saint Peter.
Matthew 11 is the eleventh chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. It continues the gospel's narrative about Jesus' ministry in Galilee.
Matthew 14 is the fourteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. It continues the narrative about Jesus' ministry in Galilee and recounts the circumstances leading to the death of John the Baptist.
Matthew 16 is the sixteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus begins a journey to Jerusalem from the vicinity of Caesarea Philippi, near the southwestern base of Mount Hermon. Verse 24 speaks of his disciples "following him".
Chapter 18 of the Gospel of Matthew contains the fourth of the five Discourses of Matthew, also called the Discourse on the Church or the ecclesiastical discourse. It compares "the greatest in the Kingdom of Heaven" to a child, and also includes the parables of the lost sheep and the unforgiving servant, the second of which also refers to the Kingdom of Heaven. The general themes of the discourse are the anticipation of a future community of followers, and the role and "spiritual condition" of his apostles in leading it.
Matthew 19 is the nineteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Matthew composed this Gospel. Jesus commences his final journey to Jerusalem in this chapter, ministering through Perea. It can be seen as the starting point for the passion narrative.
Matthew 20 is the twentieth chapter in the Gospel of Matthew in the New Testament of the Christian Bible. Jesus continues his final journey through Perea and Jericho, heading towards Jerusalem, which he enters in the following chapter.
Matthew 21 is the twenty-first chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus triumphally or majestically arrives in Jerusalem and commences his final ministry before his Passion.
John 19 is the nineteenth chapter of the Gospel of John in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel. This chapter records the events on the day of the crucifixion of Jesus, until his burial.
Luke 6 is the sixth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. Jesus' teaching about the Sabbath enrages the religious authorities and deepens their conflict. The selection of twelve apostles is recounted and this is followed by the "Sermon on the Plain", where key aspects of Jesus' teaching are presented.
Luke 19 is the nineteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records Jesus' arrival in Jericho and his meeting with Zacchaeus, the parable of the minas and Jesus' arrival in Jerusalem. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 20 is the twentieth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the teaching of Jesus Christ in the temple in Jerusalem, especially his responses to questions raised by the Pharisees and Sadducees. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 21 is the twenty-first chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the observations and predictions of Jesus Christ delivered in the temple in Jerusalem, and his exhortation "to be watchful". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 22 is the twenty-second chapter of the Gospel of Luke in the New Testament of the Christian Bible. It commences in the days just before the Passover or Feast of Unleavened Bread, and records the plot to kill Jesus Christ; the institution of the Lord's Supper; and the Arrest of Jesus and his trial before the Sanhedrin.
Isaiah 42 is the forty-second chapter of the Book of Isaiah in both the Hebrew Bible and the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is a part of the Books of the Prophets. Chapters 40-55 are known as "Deutero-Isaiah" and date from the time of the Israelites' exile in Babylon. This chapter contains a poem known as the first of the "Servant songs" about the servant, whom Jewish tradition holds that Isaiah identifies as either the Israelites themselves or Cyrus.
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