Jesus" point in this statement was that there can be no neutrality in one"s relationship to Him. Those who do not side with Jesus side with Satan. This put the Pharisees in undesirable company. The Old Testament viewed man"s judgment as a harvest that God would conduct. Jesus claimed that He would be the harvesting Judge. Jesus" statement here would have rebuked the Pharisees and warned the undecided in the crowd. Apparently they were not only refusing to come to Jesus themselves but were even scattering the disciples that Jesus was gathering. [source][source][source]
Context Summary
Matthew 12:24-37 - Slander From Evil Hearts
Spite and hatred absolutely blind the eyes and distort the judgment. They reached their climax in this effort of the Pharisees to discredit Christ. They could not deny His miracles, so they imputed them to a collusion between Him and Satan. On the face of it, this charge was absurd. But our Lord showed clearly that in making the allegation, His enemies were violating their spiritual sense and deliberately blinding their eyes and dulling their ears to God's Spirit. This is the sin that hath never forgiveness, because the soul that acts thus ceases to wish for or seek it.
What a glimpse is given of our Savior's sore temptations and glorious victory in Matthew 12:29! He had already bound the strong man, and for this reason was able to spoil his house and deliver his captives. Let Jesus into your heart, and no foe, though he may batter the door, shall break in to destroy!
The one test that Jesus proposes is fruit. The nature of a man or doctrine or movement can be rightly estimated only when the results have had time to develop. How splendidly Christianity has stood this test! [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 12:30
He that is not with me [ο μη ων μετ εμου] With these solemn words Jesus draws the line of cleavage between himself and his enemies then and now. Jesus still has his enemies who hate him and all noble words and deeds because they sting what conscience they have into fury. But we may have our choice. We either gather with (συναγων sunagōn) Christ or scatter (σκορπιζει skorpizei) to the four winds. Christ is the magnet of the ages. He draws or drives away. “Satan is the arch-waster, Christ the collector, Saviour” (Bruce). [source]
Reverse Greek Commentary Search for Matthew 12:30
Mark 9:40He that is not against us is with us [hos ouk estin kath' hēmōn huper hēmōn estin)] This profound saying throws a flood of light in every direction. The complement of this logion is that in Matthew 12:30: “He that is not with me is against me.” Both are needed. Some people imagine that they are really for Christ who refuse to take a stand in the open with him and for him. [source]
John 10:12He that is a hireling [ο μιστωτος] Old word from μιστοω misthoō to hire (Matthew 20:1) from μιστος misthos (hire, wages, Luke 10:7), in N.T. only in this passage. Literally, “the hireling and not being a shepherd” Note ουκ ouk with the participle ων ōn to emphasize the certainty that he is not a shepherd in contrast with μη εισερχομενος mē eiserchomenos in John 10:1 (conceived case). See same contrast in 1 Peter 1:8 between ουκ ιδοντες ouk idontes and μη ορωντες mē horōntes The hireling here is not necessarily the thief and robber of John 10:1,John 10:8. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock “not for shameful gain” (1 Peter 5:2). Whose own Every true shepherd considers the sheep in his care “his own” Vivid dramatic present, active indicative of τεωρεω theōreō a graphic picture. The wolf coming Present middle predicate participle of ερχομαι erchomai Leaveth the sheep, and fleeth Graphic present actives again of απιημι aphiēmi and πευγω pheugō The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See Matthew 10:6 where Jesus says: “Behold I send you forth as sheep in the midst of wolves.” And the wolf snatcheth them and scattereth them Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb αρπαζω harpazō see John 6:15; Matthew 11:12, and for σκορπιζω skorpizō late word (Plutarch) for the Attic σκεδαννυμι skedannumi see Matthew 12:30. It occurs in the vision of Ezekiel (Ezekiel 34:5) where because of the careless shepherds “the sheep became meat to all the beasts of the field, and were scattered.” Jesus uses αρπαζω harpazō in John 10:29 where no one is able “to snatch” one out of the Father‘s hand. [source]
John 16:32Cometh [ερχεται] Futuristic present middle indicative of ερχομαι erchomai Yea, is come Explanatory use of και kai and the perfect active indicative as in John 12:23. The long-looked-for hour See John 16:2 for this same use of ινα hina (not οτε hote) with ερχομαι ωρα erchomai hōra Ye shall be scattered First aorist passive subjunctive of σκορπιζω skorpizō used in John 10:12 of sheep scampering from the wolf. Cf. Matthew 12:30; Luke 11:33. To his own “To his own home” as in John 1:11; John 19:27. So Appian VI. 23. Shall leave Second aorist subjunctive of απιημι aphiēmi with ινα hina And yet Clear case of και kai in adversative sense, not just “and.” [source]
2 Corinthians 9:9He hath scattered abroad [εσκορπισεν] First aorist active indicative of σκορπιζω skorpizō to scatter, Koiné{[28928]}š verb for σκεδαννυμι skedannumi of the Attic. Probably akin to σκορπιος skorpios (scorpion) from root σκαρπ skarp to cut asunder. See note on Matthew 12:30. It is like sowing seed. To the poor (tois penēsin). Old word from penamai to work for one‘s living. Latin penuria and Greek τοις πενησιν peinaō to be hungry, are kin to it. Only N.T. instance and to be distinguished from πεναμαι ptōchos beggar, abjectly poor. [source]
What do the individual words in Matthew 12:30 mean?
The [one]notbeingwithMeagainstisandgatheringscatters
Greek Commentary for Matthew 12:30
With these solemn words Jesus draws the line of cleavage between himself and his enemies then and now. Jesus still has his enemies who hate him and all noble words and deeds because they sting what conscience they have into fury. But we may have our choice. We either gather with (συναγων sunagōn) Christ or scatter (σκορπιζει skorpizei) to the four winds. Christ is the magnet of the ages. He draws or drives away. “Satan is the arch-waster, Christ the collector, Saviour” (Bruce). [source]
Reverse Greek Commentary Search for Matthew 12:30
This profound saying throws a flood of light in every direction. The complement of this logion is that in Matthew 12:30: “He that is not with me is against me.” Both are needed. Some people imagine that they are really for Christ who refuse to take a stand in the open with him and for him. [source]
This verse is just like Matthew 12:30. [source]
Old word from μιστοω misthoō to hire (Matthew 20:1) from μιστος misthos (hire, wages, Luke 10:7), in N.T. only in this passage. Literally, “the hireling and not being a shepherd” Note ουκ ouk with the participle ων ōn to emphasize the certainty that he is not a shepherd in contrast with μη εισερχομενος mē eiserchomenos in John 10:1 (conceived case). See same contrast in 1 Peter 1:8 between ουκ ιδοντες ouk idontes and μη ορωντες mē horōntes The hireling here is not necessarily the thief and robber of John 10:1, John 10:8. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock “not for shameful gain” (1 Peter 5:2). Whose own Every true shepherd considers the sheep in his care “his own” Vivid dramatic present, active indicative of τεωρεω theōreō a graphic picture. The wolf coming Present middle predicate participle of ερχομαι erchomai Leaveth the sheep, and fleeth Graphic present actives again of απιημι aphiēmi and πευγω pheugō The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See Matthew 10:6 where Jesus says: “Behold I send you forth as sheep in the midst of wolves.” And the wolf snatcheth them and scattereth them Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb αρπαζω harpazō see John 6:15; Matthew 11:12, and for σκορπιζω skorpizō late word (Plutarch) for the Attic σκεδαννυμι skedannumi see Matthew 12:30. It occurs in the vision of Ezekiel (Ezekiel 34:5) where because of the careless shepherds “the sheep became meat to all the beasts of the field, and were scattered.” Jesus uses αρπαζω harpazō in John 10:29 where no one is able “to snatch” one out of the Father‘s hand. [source]
Futuristic present middle indicative of ερχομαι erchomai Yea, is come Explanatory use of και kai and the perfect active indicative as in John 12:23. The long-looked-for hour See John 16:2 for this same use of ινα hina (not οτε hote) with ερχομαι ωρα erchomai hōra Ye shall be scattered First aorist passive subjunctive of σκορπιζω skorpizō used in John 10:12 of sheep scampering from the wolf. Cf. Matthew 12:30; Luke 11:33. To his own “To his own home” as in John 1:11; John 19:27. So Appian VI. 23. Shall leave Second aorist subjunctive of απιημι aphiēmi with ινα hina And yet Clear case of και kai in adversative sense, not just “and.” [source]
First aorist active indicative of σκορπιζω skorpizō to scatter, Koiné{[28928]}š verb for σκεδαννυμι skedannumi of the Attic. Probably akin to σκορπιος skorpios (scorpion) from root σκαρπ skarp to cut asunder. See note on Matthew 12:30. It is like sowing seed. To the poor (tois penēsin). Old word from penamai to work for one‘s living. Latin penuria and Greek τοις πενησιν peinaō to be hungry, are kin to it. Only N.T. instance and to be distinguished from πεναμαι ptōchos beggar, abjectly poor. [source]