The Secret Codes in Matthew: Examining Israel’s Messiah, Part 8: Matthew 11-12, by Kevin M. Williams
The result? The people are questioning and Yeshua is answering: “The kingdom of God has come upon you.” The kingdom of God cannot come upon anyone, according to ancient Jewish doctrine, short of the arrival of God’s Messiah. Again, without coming right out an saying He is the Messiah, Yeshua assures them that this is the case.
In the meanwhile, the Pharisees are cast as the ones splitting the house (metaphorically here the House of Israel) in two. Their accusations prove to be more about themselves than Yeshua and His disciples. This is a true pattern found in most people who are too quick to criticize and judge others. The problems often lie within.
He who is not with Me is against Me; and he who does not gather with Me scatters (Matthew 12:30).
Jewish New Testament Commentary2 author David Stern says this about this passage: “Here and in the next several verses the P’rushim [Pharisees] are presented with a last chance to stand with Yeshua. More generally, a standard is set by which a talmid [disciple] can test himself: if he is not actively on Yeshua’s side, he is on the side of the Adversary” (p. 45-46).
Stern’s statement does not imply that a redeemed person’s salvation is at stake. In fact, the following verses explain clearly that forgiveness if certainly possible. But it does appear that when believers operate according to the flesh, they serve the kingdom of darkness.
Therefore I say to you, any sin and blasphemy shall be forgiven men, but blasphemy against the Spirit shall not be forgiven. And whoever shall speak a word against the Son of Man, it shall be forgiven him; but whoever shall speak against the Holy Spirit, it shall not be forgiven him, either in this age, or in the age to come (Matthew 12:31-32).
This is a passage that has caused no small amount of consternation over the centuries. How does one blaspheme (or more to the point—avoid blaspheming) the Holy Spirit? Within the context, it would appear that Yeshua is still addressing and warning the unregenerated Pharisees. We just read in verse 18 that the Holy Spirit is upon God’s “Servant,” the Messiah. This “Servant” here in Matthew and in Isaiah is proclaiming what? Justice. It is this unique brand of messianic justice that not only Israel—but the Gentiles—will put their hope (Matthew 12:21).
Is it possible that thwarting justice constitutes blasphemy against the Holy Spirit? Let us consider other passages of Scripture.
Behold, the Lord has a strong and mighty agent . . . In that day the LORD of hosts will become a beautiful crown And a glorious diadem to the remnant of His people; A spirit of justice for him who sits in judgment, A strength to those who repel the onslaught at the gate (Isaiah 28:2-6).
This “agent” of God will have a spirit of justice. In fact, the Scriptures as a whole are replete with warnings against warping biblical justice. Within the context of our Matthew text, addressing the religious leadership, Micah sounds like the alarm of a ram’s horn.
I am filled with power—With the Spirit of the LORD—And with justice and courage to make known to Jacob his rebellious act, Even to Israel his sin. Now hear this, heads of the house of Jacob And rulers of the house of Israel, who abhor justice and twist everything that is straight (Micah 3:6-9).
Category: Biblical Studies, Pneuma Review, Winter 2003
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