The Pharisees would not have put someone to death simply because he broke one of their traditional laws. They wanted to kill Jesus because they understood Him to be making messianic claims that they rejected. "Counseled together" (NASB) or "plotted" (NIV, Gr. sumboulion elabon) means the Pharisees had reached a definite decision. [source][source][source]
"The phrase means to come to a conclusion, rather than to deliberate whether or not." [1][source]
This verse takes the official rejection of Messiah farther than it has gone before in Matthew. It is "the culminating point of the opposition of the Jewish religious authorities." [2][source]
"Given this narrative comment, the reader knows that the leaders" repudiation of Jesus has now become irreversible." [3][source]
Context Summary
Matthew 12:1-14 - The Right Use Of The Sabbath
The Pharisees had introduced a large number of minute and absurd restrictions on Sabbath observance; so our Lord set Himself to recover the day of rest for the use of the people. He never hesitated, therefore, to work miracles of healing on that day, and so set at defiance the Pharisees and their evil amendments. He contended also that all ritual observance must take the secondary place, and that the primary concern must always be the deep and pressing claims of humanity. Thus it was perfectly legitimate for David to eat the showbread.
Even if a sheep should fall into a pit on the Sabbath, it would be lifted out by the most punctilious of ritualists. How absurd and illogical it was to prohibit deliverance to this man with his withered hand! Notice that this man's condition is symbolic of many who pose as good Christians, but do nothing. They have the power, but do not use it and it becomes atrophied. That power can be given back by Jesus. Dare to act and you will find yourself able to act. [source]
Chapter Summary: Matthew 12
1Jesus reproves the blindness of the Pharisees concerning the Sabbath, 3by scripture, 9by reason, 13and by a miracle 22He heals a man possessed that was blind and mute; 24and confronting the absurd charge of casting out demons by Beelzebub, 32he shows that blasphemy against the Holy Spirit shall never be forgiven 36Account shall be made of idle words 38He rebukes the unfaithful, who seek after a sign, 46and shows who is his brother, sister, and mother
Greek Commentary for Matthew 12:14
Took counsel against him [συμβουλιον ελαβον κατ αυτου] An imitation of the Latin concilium capere and found in papyri of the second century a.d. (Deissmann, Bible Studies, p. 238.) This incident marks a crisis in the hatred of the Pharisees toward Jesus. They bolted out of the synagogue and actually conspired with their hated rivals, the Herodians, how to put Jesus to death (Mark 3:6; Matthew 12:14; Luke 6:11). By “destroy” (απολεσωσιν apolesōsin) they meant “kill.” [source]
Reverse Greek Commentary Search for Matthew 12:14
Matthew 12:14Took counsel against him [συμβουλιον ελαβον κατ αυτου] An imitation of the Latin concilium capere and found in papyri of the second century a.d. (Deissmann, Bible Studies, p. 238.) This incident marks a crisis in the hatred of the Pharisees toward Jesus. They bolted out of the synagogue and actually conspired with their hated rivals, the Herodians, how to put Jesus to death (Mark 3:6; Matthew 12:14; Luke 6:11). By “destroy” (απολεσωσιν apolesōsin) they meant “kill.” [source]
Matthew 15:1From Jerusalem [απο Ιεροσολυμων] Jerusalem is the headquarters of the conspiracy against Jesus with the Pharisees as the leaders in it. Already we have seen the Herodians combining with the Pharisees in the purpose to put Jesus to death (Mark 3:6; Matthew 12:14; Luke 6:11). Soon Jesus will warn the disciples against the Sadducees also (Matthew 16:6). Unusual order here, “Pharisees and scribes.” “The guardians of tradition in the capital have their evil eye on Jesus and co-operate with the provincial rigorists” (Bruce), if the Pharisees were not all from Jerusalem. [source]
Matthew 22:15Took counsel [συμβουλιον ελαβον] Like the Latin consilium capere as in Matthew 12:14.Ensnare in his talk (παγιδευσωσιν εν λογωι pagideusōsin en logōi). From παγις pagis a snare or trap. Here only in the N.T. In the lxx (1 Samuel 28:9; Ecclesiastes 9:12; Test. of Twelve Patriarchs, Joseph 7:1). Vivid picture of the effort to trip Jesus in his speech like a bird or wild beast. [source]
Luke 6:7The scribes and the Pharisees [οι γραμματεις και οι Παρισαιοι] Only Luke here though Pharisees named in Matthew 12:14 and Pharisees and Herodians in Mark 3:6. [source]
Luke 6:11Communed [διελαλουν] Luke puts it in a less damaging way than Mark 3:6; Matthew 12:14. This aorist optative with αν an is the deliberative question like that in Acts 17:18 retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John 5:18) where “the Jews sought the more to kill him.” John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus. [source]
Luke 6:11What they might do to Jesus [τι αν ποιησαιεν Ιησου] Luke puts it in a less damaging way than Mark 3:6; Matthew 12:14. This aorist optative with αν an is the deliberative question like that in Acts 17:18 retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John 5:18) where “the Jews sought the more to kill him.” John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus. [source]
Acts 25:12When he had conferred with the council [συνλαλησας μετα του συμβουλιου] The word συμβουλιον sumboulion in the N.T. usually means “counsel” as in Matthew 12:14, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton‘s Vocabulary) furnish a number of instances of this sense of the word as “council.” Here it apparently means the chief officers and personal retinue of the procurator, his assessors These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused. [source]
What do the individual words in Matthew 12:14 mean?
Having gone outnowthePhariseesa counselheldagainstHimhowHimthey might destroy
Greek Commentary for Matthew 12:14
An imitation of the Latin concilium capere and found in papyri of the second century a.d. (Deissmann, Bible Studies, p. 238.) This incident marks a crisis in the hatred of the Pharisees toward Jesus. They bolted out of the synagogue and actually conspired with their hated rivals, the Herodians, how to put Jesus to death (Mark 3:6; Matthew 12:14; Luke 6:11). By “destroy” (απολεσωσιν apolesōsin) they meant “kill.” [source]
Reverse Greek Commentary Search for Matthew 12:14
An imitation of the Latin concilium capere and found in papyri of the second century a.d. (Deissmann, Bible Studies, p. 238.) This incident marks a crisis in the hatred of the Pharisees toward Jesus. They bolted out of the synagogue and actually conspired with their hated rivals, the Herodians, how to put Jesus to death (Mark 3:6; Matthew 12:14; Luke 6:11). By “destroy” (απολεσωσιν apolesōsin) they meant “kill.” [source]
Jerusalem is the headquarters of the conspiracy against Jesus with the Pharisees as the leaders in it. Already we have seen the Herodians combining with the Pharisees in the purpose to put Jesus to death (Mark 3:6; Matthew 12:14; Luke 6:11). Soon Jesus will warn the disciples against the Sadducees also (Matthew 16:6). Unusual order here, “Pharisees and scribes.” “The guardians of tradition in the capital have their evil eye on Jesus and co-operate with the provincial rigorists” (Bruce), if the Pharisees were not all from Jerusalem. [source]
Like the Latin consilium capere as in Matthew 12:14.Ensnare in his talk (παγιδευσωσιν εν λογωι pagideusōsin en logōi). From παγις pagis a snare or trap. Here only in the N.T. In the lxx (1 Samuel 28:9; Ecclesiastes 9:12; Test. of Twelve Patriarchs, Joseph 7:1). Vivid picture of the effort to trip Jesus in his speech like a bird or wild beast. [source]
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
Only Luke here though Pharisees named in Matthew 12:14 and Pharisees and Herodians in Mark 3:6. [source]
Luke puts it in a less damaging way than Mark 3:6; Matthew 12:14. This aorist optative with αν an is the deliberative question like that in Acts 17:18 retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John 5:18) where “the Jews sought the more to kill him.” John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus. [source]
Luke puts it in a less damaging way than Mark 3:6; Matthew 12:14. This aorist optative with αν an is the deliberative question like that in Acts 17:18 retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John 5:18) where “the Jews sought the more to kill him.” John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus. [source]
The word συμβουλιον sumboulion in the N.T. usually means “counsel” as in Matthew 12:14, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton‘s Vocabulary) furnish a number of instances of this sense of the word as “council.” Here it apparently means the chief officers and personal retinue of the procurator, his assessors These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused. [source]