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Plucking Grain on the Sabbath
(Matt 12:1-8 Mark 2:23-28 Luke 6:1-5) 1 AT that time Jesus went through the corn on the sabbath: and his disciples being hungry, began to pluck the ears, and to eat. 2 And the Pharisees seeing them, said to him: Behold thy disciples do that which is not lawful to do on the sabbath days. 3 But he said to them: Have you not read what David did when he was hungry, and they that were with him: How he entered into the house of God, and did eat the loaves of proposition, which it was not lawful for him to eat, nor for them that were with him, but for the priests only? 5 Or have ye not read in the law, that on the sabbath days the priests in the temple break the sabbath, and are without blame? 6 But I tell you that there is here a greater than the temple. 7 And if you knew what this meaneth: I will have mercy, and not sacrifice: you would never have condemned the innocent. 8 For the Son of man is Lord even of the sabbath. Healing the Withered Hand
(Matt 12:9-14 Mark 3:1-6 Luke 6:6-11) 9 And when he has passed from thence, he came into their synagogues. 10 And behold there was a man who had a withered hand, and they asked him, saying: Is it lawful to heal on the sabbath days? that they might accuse him. 11 But he said to them: What man shall there be among you, that hath one sheep: and if the same fall into a pit on the sabbath day, will he not take hold on it and lift it up? 12 How much better is a man than a sheep? Therefore it it lawful to do a good deed on the sabbath days. 13 Then he saith to the man: Stretch forth thy hand; and he stretched it forth, and it was restored to health even as the other. 14 And the Pharisees going out made a consultation against him, how they might destroy him. Jesus Heals Multitudes by the Sea
(Matt 12:15-21 Mark 3:7-12 Luke 6:17-19) 15 But Jesus knowing it, retired from thence: and many followed him, and he healed them all. 16 And he charged them that they should not make him known. 17 That it might be fulfilled which was spoken by Isaias the prophet, saying: 18 Behold my servant whom I have chosen, my beloved in whom my soul hath been well pleased. I will put my spirit upon him, and he shall shew judgment to the Gentiles. 19 He shall not contend, nor cry out, neither shall any man hear his voice in the streets. 20 The bruised reed he shall not break: and smoking flax he shall not extinguish: till he send forth judgment unto victory. 21 And in his name the Gentiles shall hope. The Dumb Demoniac Healed
22 Then was offered to him one possessed with a devil, blind and dumb: and he healed him, so that he spoke and saw. 23 And all the multitudes were amazed, and said: Is not this the son of David? 24 But the Pharisees hearing it, said: This man casteth not out the devils but by Beelzebub the prince of the devils. 25 And Jesus knowing their thoughts, said to them: Every kingdom divided against itself shall be made desolate: and every city or house divided against itself shall not stand. 26 And if Satan cast out Satan, he is divided against himself: how then shall his kingdom stand? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they shall be your judges. 28 But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you. 29 Or how can any one enter into the house of the strong, and rifle his goods, unless he first bind the strong? and then he will rifle his house. 30 He that is not with me, is against me: and he that gathereth not with me, scattereth. The Sin against the Holy Spirit
(Matt 12:31-32 Mark 3:28-30 Luke 12:10) 31 Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven. 32 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come. The Test of a Good Person, “By their Fruits”
(Matt 12:33-35; 7:15-20 Luke 6:43-45) 33 Either make the tree good and its fruit good: or make the tree evil, and its fruit evil. For by the fruit the tree is known. 34 O generation of vipers, how can you speak good things, whereas you are evil? for out of the abundance of the heart the mouth speaketh. 35 A good man out of a good treasure bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things. 36 But I say unto you, that every idle word that men shall speak, they shall render an account for it in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Against Seeking Signs, the Sign of Jonah
38 Then some of the scribes and Pharisees answered him, saying: Master we would see a sign from thee. 39 Who answering said to them: An evil and adulterous generation seeketh a sign: and a sign shall not be given it, but the sign of Jonas the prophet. 40 For as Jonas was in the whale's belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights. 41 The men of Ninive shall rise in judgment with this generation, and shall condemn it: because they did penance at the preaching of Jonas. And behold a greater than Jonas here. 42 The queen of the south shall rise in judgment with this generation, and shall condemn it: because she came from the ends of the earth to hear the wisdom of Solomon, and behold a greater than Solomon here. The Return of the Unclean Evil Spirit
(Matt 12:43-45 Luke 11:24-26) 43 And when an unclean spirit is gone out of a man he walketh through dry places seeking rest, and findeth none. 44 Then he saith: I will return into my house from whence I came out. And coming he findeth it empty, swept, and garnished. 45 Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man in made worse than the first. So shall it be also to this wicked generation. Jesus' True Kindred Relatives
46 As he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him. 47 And one said unto him: Behold thy mother and thy brethren stand without, seeking thee. 48 But he answering him that told him, said: Who is my mother, and who are my brethren? 49 And stretching forth his hand towards his disciples, he said: Behold my mother and my brethren. 50 For whosoever shall do the will of my Father, that is in heaven, he is my brother, and sister, and mother. Gospel harmony on Matthew 12
Plucking Grain on the Sabbath
(Matt 12:1-8 Mark 2:23-28 Luke 6:1-5) Healing the Withered Hand
(Matt 12:9-14 Mark 3:1-6 Luke 6:6-11) Jesus Heals Multitudes by the Sea
(Matt 12:15-21 Mark 3:7-12 Luke 6:17-19) Matthew continues his narrative, connecting it in the following manner with what precedes: “But the Pharisees went out and held a council against Him, how they might destroy Him. But when Jesus knew it, He withdrew Himself from thence: and great multitudes followed Him, and He healed them all; and charged them that they should not make Him known: that it might be fulfilled which was spoken by the prophet Esaias, saying;” and so forth, down to where it is said, “And in His name shall the Gentiles trust.”(Mt 12:14-21) He is the only one that records these facts. The other two have advanced to other themes. Mark, it is true, seems to some extent to have kept by the historical order: for he tells us how Jesus, on discovering the malignant disposition which was entertained toward Him by the Jews, withdrew to the sea along with His disciples, and that then vast multitudes flocked to Him, and He healed great numbers of them.(Mark 3:7-12) But, at the same time, it is not quite clear at what precise point He begins to pass to a new subject, different from what would have followed in strict succession. He leaves it uncertain whether such a transition is made at the point where he tells us how the multitudes gathered about Him (for if that was the case now, it might equally well have been the case at some other time), or at the point where He says that “He goeth up into a mountain.” It is this latter circumstance that Lc also appears to notice when he says, “And it came to pass in those days, that He went out into a mountain to pray.”(Luke 6:12) For by the expression “in those days,” he makes it plain enough that the incident referred to did not occur in immediate succession upon what precedes. (St. Augustine Harmony of the Gospels 2.36) The Dumb Demoniac Healed
(Matt 12:22-30: 9:32-34 Mark 3:22 Luke 11:14-15)
OF THE CONSISTENCY OF THE ACCOUNTS GIVEN BY MATTHEW AND LUKE REGARDING THE DUMB AND BLIND MAN WHO WAS POSSESSED WITH A DEVIL Matthew then goes on with his recital in the following fashion: “Then was brought unto Him one possessed with a devil, blind and dumb; and He healed him, insomuch that he both spake and saw.”(Mt 12:22) Luke introduces this narrative, not in the same order, but after a number of other matters. He also speaks of the man only as dumb, and not as blind in addition.(Luke 11:14) But it is not to be inferred, from the mere circumstance of his silence as to some portion or other of the account, that he speaks of an entirely different person. For he has likewise recorded what followed [immediately after that cure], as it stands also in Matthew). (St. Augustine Harmony of the Gospels 2.37) OF THE OCCASION ON WHICH IT WAS SAID TO HIM THAT HE CAST OUT DEVILS IN THE POWER OF BEELZEBUB Matthew proceeds with his narrative in the following term: “And all the people were amazed, and said, Is not this the son of David? But when the Pharisees heard it, they said, This fellow doth not cast out devils but in Beelzebub, the prince of the devils. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself shall be brought to desolation;” and so on, down to the words, “By thy words thou shalt be justified, and by thy words thou shalt be condemned.”(Mt 12:23-37) Mark does not bring in this allegation against Jesus, that He cast out devils in [the power of] Beelzebub, in immediate sequence on the story of the dumb man; but after certain other matters, recorded by himself alone, he introduces this incident also, either because he recalled it to mind in a different connection, and so appended it there, or because he had at first made certain omissions in his history, and after noticing these, took up this order of narration again.(Mark 3:22-30) On the other hand, Lc gives an account of these things almost in the same language as Matthew has employed.(Luke 11:14-26) And the circumstance that Lc here designates the Spirit of God as the finger of God, does not betray any departure from a genuine identity in sense; but it rather teaches us an additional lesson, giving us to know in what manner we are to interpret the phrase “the finger of God” wherever it occurs in the Scriptures. Moreover, with regard to other matters which are left unmentioned in this section both by Mc and by Luke, no difficulty can be raised by these. Neither can that be the case with some other circumstances which are related by them in somewhat different terms, for the sense still remains the same. (St. Augustine Harmony of the Gospels 2.38) Against Seeking Signs, the Sign of Jonah
(Matt 12:38-42; 16:1-4 Mark 8:11-12 Luke 11:16, 29-32) Matthew goes on and relates what followed thus: “Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign of thee;” and so on, down to where we read, “Even so shall it be also unto this wicked generation.”(Mt 12:38) These words are recorded also by Luke in this connection, although in a somewhat different order.(Luke 11:16-37) For he has mentioned the fact that they sought of the Lord a sign from heaven at an earlier point in his narrative, which makes it follow immediately on his version of the miracle wrought on the dumb man. He has not, however, recorded there the reply which was given to them by the Lord. But further on, after [telling us how] the people were gathered together, he states that this answer was returned to the persons who, as he gives us to understand, were mentioned by him in those earlier verses as seeking of Him a sign from heaven. And that reply he also subjoins, only after introducing the passage regarding the woman who said to the Lord, “Blessed is the womb that bare thee.”(Luke 11:27) This notice of the woman, moreover, he inserts after relating the Lord’s discourse concerning the unclean spirit that goes out of the man, and then returns and finds the house garnished. In this way, then, after the notice of the woman, and after his statement of the reply which was made to the multitudes on the subject of the sign which they sought from heaven, he brings in the similitude of the prophet Jonas; and then, directly continuing the Lord’s discourse, he next instances what was said concerning the Queen of the South and the Ninevites. Thus he has rather related something which Matthew has passed over in silence, than omitted any of the facts which that evangelist has narrated in this place. And furthermore, who can fail to perceive that the question as to the precise order in which these words were uttered by the Lord is a superfluous one? For this lesson also we ought to learn, on the unimpeachable authority of the evangelists,—namely, that no offence against truth need be supposed on the part of a writer, although he may not reproduce the discourse of some speaker in the precise order in which the person from whose lips it proceeded might have given it; the fact being, that the mere item of the order, whether it be this or that, does not affect the subject-matter itself. And by his present version Luke indicates that this discourse of the Lord was of greater length than we might otherwise have supposed; and he records certain topics handled in it, which resemble those which are mentioned by Matthew in his recital of the sermon which was delivered on the mount.(Mt 5-7) So that we take these words to have been spoken twice over, to wit, on that previous occasion, and again on this one. But on the conclusion of this discourse Luke proceeds to another subject, as to which it is uncertain whether, in the account which he gives of it, he has kept by the order of actual occurrence. For he connects it in this way: “And as He spake, a certain Pharisee besought Him to dine with him.”(Luke 11:27) He does not say, however, “as He spake these words,” but only “as He spake.” For if he had said, “as He spake these words,” the expression would of course have compelled us to suppose that the incidents referred to, besides being recorded by him in this order, also took place on the Lord’s part in that same order. (St. Augustine Harmony of the Gospels 2.39) Jesus' True Kindred Relatives
(Matt 12:46-50 Mark 3:31-35 Luke 8:19-21 John 15:14) |
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