Learn Matthew 12: What It Means and Why It Matters

Chapter Summary: The Point

Matthew 12 presents a major conflict between Jesus and the Pharisees over the Sabbath, the Spirit, signs, judgment, and true family. Jesus’ disciples pluck grain on the Sabbath, and Jesus defends them by appealing to David, the priests, mercy, and his own authority as the Son of Man. He heals a man with a withered hand, showing that doing good on the Sabbath agrees with God’s purpose. The Pharisees respond by plotting to destroy him, while Matthew presents Jesus as the servant promised through Isaiah. Jesus heals a demon-oppressed man who is blind and mute, and the crowds wonder whether he is the son of David. The Pharisees accuse him of casting out demons by Beelzebul, but Jesus says his works reveal that God’s Kingdom has come upon them by the Spirit of God. Jesus then warns about blasphemy against the Holy Spirit, idle words, the sign of Jonah, the judgment of Nineveh and the Queen of the South, and the danger of empty reform without true repentance. The chapter ends with Jesus identifying his true family as those who do the will of his Father in heaven.

Outline: The Structure of Matthew 12

• Verses 1-8: Jesus defends his disciples and declares himself Lord of the Sabbath
• Verses 9-14: Jesus heals on the Sabbath, and the Pharisees plot against him
• Verses 15-21: Matthew identifies Jesus as Isaiah’s chosen servant
• Verses 22-30: Jesus answers the Beelzebul accusation and announces the Kingdom’s arrival
• Verses 31-37: Jesus warns about blasphemy, the heart, words, and judgment
• Verses 38-42: Jesus gives the sign of Jonah and names greater witnesses
• Verses 43-45: Jesus warns about an empty house and a worse final state
• Verses 46-50: Jesus defines his family by obedience to the Father

Context: The Setting

Literary Flow and Genre: Matthew writes Gospel narrative with concentrated teaching, conflict scenes, fulfillment quotations, and direct sayings of Jesus. His Gospel presents Jesus as the Christ, the Son of David, and the Son of Abraham, fulfilling God’s promises and bringing the Kingdom of Heaven. Matthew 12 belongs within The Kingdom Mission and Rising Opposition, Matthew 11:1–13:58, where Jesus answers doubts, confronts unbelief, reveals the Father, faces accusation, and teaches in parables. Readers should follow the flow of conflict, notice Old Testament quotations, weigh repeated claims that Jesus is “greater,” and read miracles as signs of the Kingdom rather than as isolated wonders.

History and Culture: Sabbath observance was central to Jewish life under the law of Moses, and debates over permitted work shaped many conflicts between Jesus and the Pharisees. Grain plucking, healing, temple service, demonic oppression, and requests for signs all fit the public religious world of first-century Galilee and Judea. Matthew 11 ends with Jesus inviting the weary to come to him for rest, and Matthew 12 immediately shows him claiming authority over the Sabbath itself. Later, chapter 13 will move into parables that explain the mixed response to the Kingdom, so Matthew 12 prepares the reader to understand why some receive Jesus and others harden themselves against him.

Matthew 12 Commentary: The Walkthrough

Verses 1–2: The Grainfield Charge

Jesus walks through grain fields on the Sabbath, and his disciples pluck heads of grain because they are hungry. The action itself concerns immediate need. The Pharisees accuse them of doing what is unlawful on the Sabbath. The conflict begins over Sabbath interpretation, not over theft, since the law allowed hand-plucking from a neighbor’s field for hunger.

The disciples are exposed and needy. Their hunger matters in the argument that follows. Jesus will answer by showing that the law itself contains mercy, priestly service, and a greater authority than the Pharisees recognize. The Sabbath issue becomes a test of how they read Scripture and how they judge the innocent.

Verses 3–4: David and the Show Bread

Jesus answers with David. David and his men were hungry, and David entered God’s house and ate the show bread. That bread belonged to the priests in ordinary law. Jesus uses David’s case to show that Scripture itself records mercy toward urgent need within sacred boundaries.

The comparison is carefully chosen. David was the anointed king in a time of rejection, and Jesus stands with hungry followers while facing rising opposition. David’s need did not overthrow God’s law, but Scripture treated the situation with covenant mercy. The Pharisees condemn the disciples because their reading lacks that mercy.

The show bread belonged in the holy place as a regular sign before God. Jesus’ appeal places the disciples’ hunger inside a larger biblical pattern. Human need and God’s purpose meet inside the law when the law is read rightly.

Verses 5–6: Priests and the Greater Temple

Jesus gives a second example from the law. Priests work in the temple on the Sabbath and remain guiltless. Sacrificial service continues because temple worship has priority over ordinary Sabbath restrictions.

Then Jesus says, “But I tell you that one greater than the temple is here.” The statement is one of the strongest Christological claims in the chapter. Jesus places his own presence above the temple, the central place of sacrifice, priesthood, and worship in Israel’s life.

The logic is direct. If temple service can shape Sabbath practice, then the presence of the one greater than the temple must shape it even more. The disciples are with Jesus, and that relationship matters. The Sabbath is now being interpreted around the Messiah himself.

Verses 7–8: Mercy and the Lord of the Sabbath

Jesus quotes, “I desire mercy, and not sacrifice.” Hosea’s words address a religion that performs sacred acts while neglecting covenant faithfulness. Jesus applies that prophetic rebuke to the Pharisees’ treatment of his disciples. They have condemned the guiltless.

Mercy does not cancel obedience. Mercy reveals the obedience God desires. The Pharisees know regulations but misjudge God’s heart, so their verdict falls on innocent men.

Jesus closes with authority: “For the Son of Man is Lord of the Sabbath.” The Son of Man title carries both humility and royal authority, especially in light of Daniel 7:13-14. Jesus does not merely debate Sabbath applications. He claims authority over the Sabbath as its rightful Lord.

Verses 9–10: The Withered Hand

Jesus enters their synagogue, and a man with a withered hand is present. The question comes from the opponents: “Is it lawful to heal on the Sabbath day?” Their purpose is accusation. The man’s suffering becomes a means for testing Jesus.

A withered hand likely meant serious disability and loss of livelihood. In a society where manual labor often supported a household, this condition carried social and economic weight. Jesus sees a man where his opponents see a case.

The question also tightens the Sabbath conflict. Grain plucking concerned hunger. Healing now concerns restoration. The Pharisees force the issue, and Jesus answers by naming the good that Sabbath law allows.

Verses 11–13: Doing Good on the Sabbath

Jesus reasons from ordinary mercy toward an animal. If one sheep falls into a pit on the Sabbath, a man lifts it out. Then Jesus states the greater value of a human being. A man is worth more than a sheep.

The conclusion is plain: “Therefore it is lawful to do good on the Sabbath day.” Sabbath law serves God’s life-giving purpose, and healing fits that purpose. Jesus commands the man to stretch out his hand, and the man obeys.

The restoration is complete. His hand becomes whole like the other. Jesus heals by command, without visible labor, which further exposes the accusation. The miracle confirms that God’s power agrees with Jesus’ interpretation of the Sabbath.

Verse 14: The Plot Against Jesus

The Pharisees leave and conspire against Jesus. They seek a way to destroy him. The conflict has moved from criticism to lethal intent.

Matthew wants the reader to see the moral reversal. Jesus has restored a man on the Sabbath. His opponents use the aftermath of the Sabbath to plan death. Their zeal for Sabbath order produces hostility toward the Lord of the Sabbath.

This verse also advances the Passion trajectory in Matthew. Opposition will keep growing until the cross. The chapter’s conflict is no small dispute over religious custom.

Verses 15–16: Withdrawal and Healing

Jesus perceives the plot and withdraws. Great multitudes follow him, and he heals them all. He also commands them not to make him known.

His withdrawal is purposeful. Jesus does not avoid his mission, but he refuses to let hostile timing or public excitement define it. The Messiah’s path follows the Father’s will, not the pressure of enemies or crowds.

The command for silence connects the healings to Matthew’s servant theme. Jesus’ authority is real, yet his manner is controlled, humble, and obedient. Power and restraint belong together in his ministry.

Verses 17–21: Isaiah’s Servant

Matthew says Jesus fulfills what Isaiah spoke. The quotation presents the chosen servant, beloved by God, endowed with the Spirit, and commissioned to proclaim justice to the nations. “In his name, the nations will hope.”

This fulfillment is crucial. Jesus’ mercy toward the weak reveals the servant of God, not a lesser form of messianic work. He will not strive, shout, break a bruised reed, or quench a smoking flax.

The bruised reed and smoking flax describe weakness and fragility. Jesus does not crush the damaged or extinguish the faint. His servant mission leads justice to victory through Spirit-filled faithfulness. Matthew places Gentile hope inside the Messiah’s work before the Great Commission arrives.

Verses 22–23: The Son of David Question

A demon-oppressed man is brought to Jesus. He is blind and mute, and Jesus heals him so that he speaks and sees. The miracle reverses bondage, darkness, and silence.

The crowds ask, “Can this be the son of David?” The title points to the promised royal Messiah. The exorcism raises a messianic question, because David’s heir was expected to bring God’s saving rule.

The healing also anticipates Jesus’ argument in verse 28. If demons are being driven out by the Spirit of God, God’s Kingdom has come upon them. The crowd’s question is cautious, but it moves in the right direction.

Verses 24–26: The Beelzebul Charge

The Pharisees answer the crowd by attributing Jesus’ exorcisms to Beelzebul, the prince of demons. The accusation is severe. They do not deny the miracle. They assign its power to evil.

Jesus knows their thoughts and answers with simple logic. A divided kingdom falls. A divided city or house cannot stand. Satan casting out Satan would destroy his own kingdom.

The argument exposes the irrational nature of their charge. Jesus is liberating people from demonic power. Calling that liberation demonic reveals a hardened reading of God’s work. Their words disclose their hearts before Jesus says so directly.

Verses 27–28: The Spirit and the Kingdom

Jesus asks, “If I by Beelzebul cast out demons, by whom do your children cast them out?” Their own accepted exorcistic claims become witnesses against them. They cannot use one standard for their circle and another for Jesus.

Then comes the central claim: “But if I by the Spirit of God cast out demons, then God’s Kingdom has come upon you.” The Spirit’s power in Jesus announces the Kingdom’s arrival. The exorcisms are signs that God is reclaiming what evil has oppressed.

This verse joins Christology, pneumatology, and Kingdom theology. The Son acts by the Spirit, and the Father’s reign breaks into the present. The Kingdom is present in Jesus’ person and work before its final consummation.

Verses 29–30: The Strong Man Bound

Jesus gives the image of a strong man’s house. A person cannot plunder the strong man’s goods unless he first binds him. Then the house can be plundered.

The strong man is Satan, and the goods are those held under demonic bondage. Jesus’ exorcisms prove superior authority over Satan. He is not Satan’s agent. He is Satan’s conqueror.

Verse 30 forces decision. “He who is not with me is against me, and he who doesn’t gather with me, scatters.” Neutrality toward Jesus is impossible in this conflict. Gathering belongs to the Messiah’s mission, and scattering serves opposition.

The argument moves in order:

1. Satan does not defeat his own kingdom.
2. Jesus casts out demons by the Spirit of God.
3. God’s Kingdom has come in Jesus’ ministry.
4. Satan is being bound and plundered.
5. Every hearer must stand with Jesus or against him.

Verses 31–32: Blasphemy Against the Spirit

Jesus warns that every sin and blasphemy will be forgiven, but blasphemy against the Spirit will not be forgiven. The setting controls the meaning. The Pharisees see the Spirit’s liberating work through Jesus and call it demonic.

The warning is severe because the sin is severe. Blasphemy against the Spirit is hardened rejection of the Spirit’s witness to Christ. It is not a stray fearful thought, a passing doubt, or grief over past sin.

Jesus distinguishes speech against the Son of Man from speech against the Holy Spirit. During Jesus’ humiliation, some may misunderstand and later repent. Persistent rejection of the Spirit’s clear testimony leaves a person resisting the very witness that brings repentance. The warning calls for reverent repentance, not despair in tender consciences.

Verses 33–35: Tree, Fruit, and Heart

Jesus moves from blasphemy to speech. A tree is known by its fruit. The image makes moral reality visible through what it produces.

He calls the opponents “offspring of vipers.” Their speech about Beelzebul did not come from neutral analysis. It came from an evil heart. The mouth reveals the heart’s treasure, whether good or evil.

The word “treasure” links this passage back to Matthew 6:21. What is stored within comes out in words and actions. Speech is spiritual evidence because it brings the inner life into public view.

Verses 36–37: Idle Words and Judgment

Jesus says people will give account for every idle word in the day of judgment. Idle words are careless, empty, or morally useless words. In context, the warning includes religious speech that misnames God’s work.

Words matter because they reveal allegiance. Judgment will expose speech as fruit of the heart. Jesus then says, “For by your words you will be justified, and by your words you will be condemned.”

The statement does not teach salvation by verbal performance. It teaches that words bear witness to the heart’s relation to God. Romans 10:9-10 also joins confession and faith because the mouth expresses the heart. Speech cannot be separated from discipleship.

Verses 38–39: The Demand for a Sign

Some scribes and Pharisees ask for a sign. They have already seen healings, exorcisms, mercy, and scriptural fulfillment. Their request follows a refusal to receive what God has given.

Jesus calls them an evil and adulterous generation. Adultery language often describes covenant unfaithfulness in the Old Testament. The demand for a sign becomes another form of unbelief, since it comes after clear evidence.

Jesus grants only the sign of Jonah. The sign will point to his death and resurrection. The chapter moves from Sabbath Lordship to the final validating sign of the crucified and risen Son of Man.

Verse 40: The Sign of Jonah

Jesus explains the sign. “For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth.”

The comparison rests on Jonah’s descent and deliverance. Jesus applies it to his burial and resurrection. Jonah becomes a prophetic pattern fulfilled in Christ.

The phrase “three days and three nights” has generated discussion because the Gospels also speak of resurrection “on the third day.” Many Christian interpreters understand the phrase according to Jewish inclusive reckoning, where parts of days can be counted in a three-day period. The focus remains Jesus’ real death, burial, and resurrection.

Verses 41–42: Nineveh and the Queen

Jesus names two judgment witnesses. The men of Nineveh repented at Jonah’s preaching. The Queen of the South came from the ends of the earth to hear Solomon’s wisdom.

Both examples intensify the guilt of Jesus’ generation. Someone greater than Jonah and Solomon is here. Jonah was a prophet. Solomon was a king known for wisdom. Jesus surpasses both.

The Ninevites and the Queen were Gentile examples responding to lesser light. Jesus’ hearers stand before the Messiah himself. Greater revelation brings greater responsibility.

Verses 43–45: The Empty House

Jesus describes an unclean spirit leaving a man, passing through waterless places, and returning to find the house empty, swept, and put in order. The spirit then brings seven others more evil than himself. The final state becomes worse than the first.

The saying applies to “this evil generation.” Moral reform without true repentance leaves the house empty. Order alone cannot save. A person or generation must receive God’s reign rather than merely remove obvious defilement.

The number seven signals fullness. The worse return pictures intensified bondage after rejected deliverance. Jesus warns a generation that has seen his works but refuses the Spirit’s witness.

Verses 46–47: Family Outside

Jesus’ mother and brothers stand outside, seeking to speak to him. Someone reports their presence. Matthew gives no rebuke of Mary or the brothers in the report itself.

The placement matters. Jesus has just spoken of a generation that resists God’s work. Now he defines belonging around obedience to the Father. Family language becomes discipleship language.

The scene does not dishonor earthly family. Jesus upheld God’s commands elsewhere, including honor for father and mother. Natural kinship yields to the greater bond created by the Father’s will.

Verses 48–50: The Family of the Father

Jesus asks, “Who is my mother? Who are my brothers?” Then he stretches his hand toward his disciples and identifies them as his family. The gesture points to those learning from him.

The defining statement is clear: “For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother.” Obedience marks membership in Jesus’ true family.

This does not make obedience a way to earn grace. In Matthew, disciples follow Jesus because the Kingdom has come near and the Father reveals the Son. Grace creates a family that does the Father’s will.

Timeline: The Dates

• On the Sabbath day: Jesus’ disciples pluck grain because they are hungry, and the Pharisees accuse them (Matthew 12:1-2).
• On the Sabbath day: Jesus heals the man with the withered hand and declares it lawful to do good (Matthew 12:9-13).
• The day of judgment: People will give account for every idle word (Matthew 12:36).
• Three days and three nights: Jesus compares Jonah in the huge fish to the Son of Man in the heart of the earth (Matthew 12:40).
• In the judgment: Nineveh and the Queen of the South will rise as witnesses against the unbelieving generation (Matthew 12:41-42).

Application: The Practice

Personal Faith and Discipleship

1. Read Scripture with mercy | Jesus corrects the Pharisees by joining David, the priests, and Hosea to the guiltlessness of his disciples. Faithful obedience receives God’s commands with the mercy God himself desires. References: Matthew 12:3-8.
2. Trust Jesus’ authority | Jesus calls himself Lord of the Sabbath and greater than the temple. Disciples obey him as the one who fulfills and governs the purposes of God’s law. References: Matthew 12:6-8.
3. Guard your words | Jesus says the mouth speaks from the heart and that idle words will be brought into judgment. The temptation is careless religious speech that excuses unbelief or misnames God’s work. References: Matthew 12:33-37.
4. Receive the greater sign | Jesus points to the sign of Jonah, fulfilled in his death and resurrection. Faith rests on the crucified and risen Son of Man rather than demanding God meet unbelieving conditions. References: Matthew 12:38-42.

Church and Community

1. Value people over systems | Jesus says a man is worth more than a sheep and declares it lawful to do good on the Sabbath. In that setting, faithfulness meant mercy toward real need; in Christian community now, order and practice must serve love of neighbor under Christ. References: Matthew 12:9-13.
2. Discern spiritual fruit | Jesus teaches that a tree is known by its fruit and that speech reveals the heart’s treasure. Churches should test teaching, leadership, and conflict by the fruit produced before God. References: Matthew 12:33-35.
3. Gather with Christ | Jesus says whoever is not with him is against him, and whoever does not gather with him scatters. Christian fellowship must center on loyalty to Jesus and his Kingdom rather than shared hostility, status, or fear. References: Matthew 12:28-30.

Leadership and Teaching

1. Teach the whole argument | Matthew 12 moves from Sabbath conflict to Spirit-empowered exorcism, judgment, and true family. Leaders should show how each scene reveals Jesus’ authority and exposes unbelief. References: Matthew 12:1-50.
2. Protect tender consciences | Jesus’ warning about blasphemy against the Spirit addresses hardened rejection of the Spirit’s witness to Christ. Teachers should warn the defiant clearly and comfort repentant believers who fear they have committed this sin. References: Matthew 12:22-32.
3. Expose empty reform | The unclean spirit returns to a swept but empty house, leaving the final state worse than the first. Leadership must call people to repentance, faith, and life under God’s reign, not merely improved behavior. References: Matthew 12:43-45.
4. Define family by discipleship | Jesus identifies his true family as those who do the will of his Father. Church leaders should honor earthly family while teaching that union with Christ creates the deepest household of faith. References: Matthew 12:46-50.

Interpretive Options: The Differences

What does Jesus mean by “Lord of the Sabbath”?

• Broad consensus: Christians generally agree that Jesus claims divine and messianic authority over the Sabbath. He interprets its purpose because he is the Son of Man and the one greater than the temple. His claim reveals authority rather than mere permission for Sabbath exceptions.
• Reformed and many Protestant interpreters: Many in this tradition connect the passage to the continuing moral principle of Sabbath rest, fulfilled and ordered under Christ. They often emphasize worship, mercy, and rest as still meaningful for Christian practice.
• Some Baptist and evangelical interpreters: Some stress that Jesus fulfills the Sabbath and that Christians are not under the Mosaic Sabbath command in the same covenantal form. They usually still affirm gathered worship, mercy, and rest as wise and faithful Christian practice.

What is blasphemy against the Holy Spirit?

• Broad consensus: The sin in this context is hardened rejection of the Spirit’s witness to Jesus while attributing that work to evil. The Pharisees see liberation from demons and call it the work of Beelzebul. Fear and repentance are strong signs that a person has not committed this sin in the hardened way Jesus describes.
• Catholic, Orthodox, and many Protestant interpreters: These traditions often describe the sin as final impenitence or settled resistance to grace. The exact vocabulary differs, but the core concern is refusal of the Spirit’s testimony that leads sinners to repentance and faith.
• Charismatic and Pentecostal interpreters: These interpreters often emphasize the danger of labeling genuine works of the Spirit as demonic. Careful discernment remains necessary, but reckless rejection of Spirit-empowered witness to Christ is treated with great seriousness.

How should “three days and three nights” be understood?

• Broad consensus: Most Christians read the phrase as a real reference to Jesus’ burial and resurrection, with Jonah serving as the prophetic pattern. The wording fits the biblical idiom of a three-day period and agrees with the repeated New Testament witness that Jesus rose on the third day.
• Many traditional interpreters: Many explain the phrase through inclusive reckoning, where part of a day can count within the stated period. This reading connects Good Friday, the Sabbath, and the first day of the week with the Gospel accounts.
• A minority chronological view: Some Christian interpreters propose a different crucifixion day to make the phrase function as a strict seventy-two-hour period. This view seeks a precise literal duration, but it carries less weight than the broader Gospel pattern of resurrection on the third day.

Common Misreadings: The Mistakes

“Jesus broke the Sabbath and taught his disciples to ignore God’s law.” Jesus says his disciples are guiltless and grounds his answer in Scripture, mercy, priestly service, and his authority as Son of Man. The chapter presents him as the Lord who interprets the Sabbath rightly. His healing on the Sabbath confirms that doing good agrees with God’s purpose.

“Blasphemy against the Spirit is any troubling thought or past careless sentence about God.” Jesus speaks in the setting of leaders who see the Spirit’s work through Christ and call it demonic. The warning addresses hardened resistance to the Spirit’s witness. A conscience that fears sin and desires mercy should come to Christ rather than sink into despair.

“Jesus rejects Mary and his earthly family in verses 46-50.” Jesus redefines ultimate family around obedience to the Father, but he does not dishonor his mother or deny family obligations. The scene teaches the priority of discipleship. Those who do the Father’s will belong to the household gathered around Jesus.

Leading: The Teaching Guide

The Aim: Matthew 12 teaches that Jesus is the Lord of the Sabbath, the Spirit-empowered Messiah, and the greater Jonah, Solomon, and temple, so hearers must receive him with repentance and obedient faith, especially in vv. 6-8, vv. 28-32, and vv. 39-42.

A Teaching Flow:

1. Begin with the Sabbath conflicts and show how Jesus reads Scripture through mercy, temple priority, and his own authority.
2. Move to the Isaiah fulfillment, where Matthew identifies Jesus as the gentle servant who brings justice and hope to the nations.
3. Explain the Beelzebul controversy as the central crisis of interpretation, since the Pharisees call the Spirit’s work demonic.
4. Teach the warnings about words, signs, and the empty house as responses to unbelief in the face of clear revelation.
5. End with Jesus’ true family, where obedience to the Father marks those gathered around the Son.

The Approach: Teach the chapter as a sustained revelation of Jesus’ authority and a sustained exposure of hardened unbelief. Keep the Old Testament connections close to the text: David, the priests, Hosea, Isaiah, Jonah, Solomon, Nineveh, and the Queen of the South all serve Jesus’ identity and warning. Frame the chapter in the wider storyline of Scripture as the promised King bringing God’s Kingdom by the Spirit, moving toward the death and resurrection sign that will stand at the center of the gospel.

Cross-References: The Connections

1 Samuel 21:1-6 – David’s eating of the holy bread explains Jesus’ appeal to mercy and need in the Sabbath controversy.

Hosea 6:6 – God’s desire for mercy over sacrifice gives the prophetic foundation for Jesus’ rebuke of condemning the guiltless.

Isaiah 42:1-4 – Matthew applies Isaiah’s servant prophecy to Jesus’ Spirit-filled mercy, justice, and hope for the nations.

Daniel 7:13-14 – The Son of Man receives dominion and a kingdom, clarifying the authority behind Jesus’ Lordship over the Sabbath.

Jonah 1:17 – Jonah’s time in the huge fish provides the pattern Jesus applies to his burial and resurrection.

1 Kings 10:1-9 – The Queen of the South’s journey to hear Solomon’s wisdom deepens Jesus’ claim that someone greater than Solomon is present.

Romans 10:9-10 – Paul joins heart-faith and mouth-confession, helping explain why words reveal the heart before God.

Hebrews 4:9-10 – The promised rest of God gives a wider New Testament setting for Sabbath fulfillment in Christ.

1 John 3:8 – The Son of God appears to destroy the works of the devil, matching Jesus’ image of binding the strong man.

Further Study: The Articles

Coming Soon!