But the Pharisees went out, and conspired against him, how they might destroy him. Jesus, perceiving that, withdrew from there. Great multitudes followed him; and he healed them all, and commanded them that they should not make him known:
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Matthew 12:14-16 sits inside this longer paragraph.
He said to them, “What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won’t he grab on to it, and lift it out? Of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day.” Then he told the man, “Stretch out your hand.” He stretched it out; and it was restored whole, just like the other. But the Pharisees went out, and conspired against him, how they might destroy him. Jesus, perceiving that, withdrew from there. Great multitudes followed him; and he healed them all, and commanded them that they should not make him known:
Parallel Translations
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But the Pharisees went out, and conspired against him, how they might destroy him.
Jesus, perceiving that, withdrew from there. Great multitudes followed him; and he healed them all,
and commanded them that they should not make him known:
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Then the Pharyses wet out and helde a consell agaynst hym how they myght destroye hym.
When Iesus knewe that he departed thece and moche people folowed him and he healed the all
and charged the that they shuld not make him knowe:
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Then the Pharises went out, and consulted against him, howe they might destroy him.
But whe Iesus knew it, he departed thece, and great multitudes folowed him, and he healed the al,
And charged them in threatning wise, that they should not make him knowen,
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Cross-references (26)
- Mark 3:7-12 (v15) Jesus withdrew to the sea with his disciples, and a great multitude followed him from Galilee, from Judea, from Jerusalem, from Idumaea,…
- Matthew 8:4 (v16) Jesus said to him, “See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony…
- Matthew 9:30 (v16) Their eyes were opened. Jesus strictly commanded them, saying, “See that no one knows about this.”
- Matthew 10:23 (v15) But when they persecute you in this city, flee into the next, for most certainly I tell you, you will not have gone through the cities of…
- John 11:53 (v14) So from that day forward they took counsel that they might put him to death.
Show all 26 cross-references
- Matthew 17:9 (v16) As they were coming down from the mountain, Jesus commanded them, saying, “Don’t tell anyone what you saw, until the Son of Man has risen…
- Matthew 19:2 (v15) Great multitudes followed him, and he healed them there.
- Mark 3:6 (v14) The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him.
- Luke 6:11 (v14) But they were filled with rage, and talked with one another about what they might do to Jesus.
- John 5:18 (v14) For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own…
- John 7:1 (v15) After these things, Jesus was walking in Galilee, for he wouldn’t walk in Judea, because the Jews sought to kill him.
- John 10:39 (v14) They sought again to seize him, and he went out of their hand.
- John 11:54 (v15) Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called…
- Matthew 4:23-25 (v15) Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every…
- Matthew 26:4 (v14) They took counsel together that they might take Jesus by deceit, and kill him.
- Mark 6:56 (v15) Wherever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and begged him that they…
- Mark 7:36 (v16) He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it.
- Luke 5:14-15 (v16) He commanded him to tell no one, “But go your way, and show yourself to the priest, and offer for your cleansing according to what Moses…
- John 10:40-42 (v15) He went away again beyond the Jordan into the place where John was baptizing at first, and he stayed there. Many came to him. They said,…
- Matthew 27:1 (v14) Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death:
- Luke 6:12 (v15) In these days, he went out to the mountain to pray, and he continued all night in prayer to God.
- Luke 6:17-19 (v15) He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and…
- John 9:4 (v15) I must work the works of him who sent me while it is day. The night is coming, when no one can work.
- John 11:57 (v14) Now the chief priests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize him.
- Galatians 6:9 (v15) Let’s not be weary in doing good, for we will reap in due season, if we don’t give up.
- 1 Peter 2:21 (v15) For you were called to this, because Christ also suffered for us, leaving you an example, that you should follow his steps,
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
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Geneva Bible translators 1599 · Public Domain On v14 How far and in what respect we may give…
How far and in what respect we may give place to the unbridled rage of the wicked.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–16 14 Then the Pharisees went out, and held a…
14 Then the Pharisees went out, and held a council against him, how they might destroy him.
Ver. 14. How they might destroy him] All envy is bloody. Men wish him out of the world whom they cannot abide; and would rather the sun should be extinguished than their candle obscured. David dared never trust Saul’s protestations, because he knew him to be an envious person. Nero put Traseas to death for no other cause but for that it was not expedient for Nero that so worthy a man as he should live by him.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv14–15 Luke saith, they were filled with madness, and communed…
Luke saith, they were filled with madness, and communed one with another what they might do to Jesus. Mark saith, they straightway took counsel with the Herodians against him, how they might destroy him. What cause of their madness was here offered? A poor lame man was miraculously healed. They certainly were mad to see themselves confuted, who would not acknowledge him to be the Messiah, or to hear themselves nonplussed, or to find themselves contradicted (a thing proud men cannot bear). They take counsel with the Herodians (of whom we shall have occasion to say more when we come to Mat 22:1-46): all agree them and the Pharisees to have been steady enemies one to another, but Herod and Pilate can agree when Christ is to be crucified.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v14 As in the midst of Christ's greatest humiliations, there…
As in the midst of Christ's greatest humiliations, there were proofs of his dignity, so in the midst of his greatest honours, he gave proofs of his humility; and when the mighty works he did gave him an opportunity of making a figure, yet he made it appear that he emptied himself, and made himself of no reputation. Here we have,
I. The cursed malice of the Pharisees against Christ (Mat 12:14); being enraged at the convincing evidence of his miracles, they went out, and held a council against him, how they might destroy him. That which vexed them was, not only that by his miracles his honour eclipsed theirs, but that the doctrine he preached was directly opposite to their pride, and hypocrisy, and worldly interest; but they pretended to be displeased at his breaking the sabbath day, which was by the law a capital crime, Exo 35:2. Note, it is no new thing to see the vilest practices cloaked with the most specious pretences. Observe their policy; they took counsel about it, considered with themselves which way to do it effectually; they took counsel together in a close cabal about it, that they might both animate and assist one another. Observe their cruelty; they took counsel, not to imprison or banish him, but to destroy him, to be the death of him who came that we might have life. What an indignity was hereby put upon our Lord Jesus, to run him down as an outlaw (qui caput gerit lupinum - carries a wolf's head), and the plague of his country, who was the greatest blessing of it, the Glory of his people Israel!
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II. Christ's absconding upon this occasion, and the privacy he chose, to decline, not his work, but his danger; because his hour was not yet come (Mat 12:15), he withdrew himself from thence. He could have secured himself by miracle, but chose to do it in the ordinary way of flight and retirement; because in this, as in other things, he would submit to the sinless infirmities of our nature. Herein he humbled himself, that he was driven to the common shift of those who are most helpless; thus also he would give an example to his own rule, When they persecute you in one city, flee to another. Christ had said and done enough to convince those Pharisees, if reason or miracles would have done it; but instead of yielding to the conviction, they were hardened and enraged, and therefore he left them as incurable, Jer 51:9.
Christ did not retire for his own ease, nor seek an excuse to leave off his work; no, his retirements were filled up with business, and he was even then doing good, when he was forced to flee for the same. Thus he gave an example to his ministers, to do what they can, when they cannot do what they would, and to continue teaching, even when they are removed into corners. When the Pharisees, the great dons and doctors of the nation, drove Christ from then, and forced him to withdraw himself, yet the common people crowded after him; great multitudes followed him and found him out. This some would turn to his reproach, and call him the ring-leader of the mob; but it was really his honour, that all who were unbiased and unprejudiced, and not blinded by the pomp of the world, were so hearty, so zealous for him, that they would follow him whithersoever he went, and whatever hazards they ran with him; as it was also the honour of his grace, that the poor were evangelized; that when they received him, he received them and healed them all. Christ came into the world to be a Physician-general, as the sun to the lower world, with healing under his wings. Though the Pharisees persecuted Christ for doing good, yet he went on in it, and did not let the people fare the worse for the wickedness of their rulers. Note, Though some are unkind to us, we must not on that account be unkind to others.
Christ studied to reconcile usefulness and privacy; he healed them all, and yet (Mat 12:16), charged them that they should not make him known; which may be looked upon, 1. As an act of prudence; it was not so much the miracles themselves, as the public discourse concerning them, that enraged the Pharisees (Mat 12:23, Mat 12:24); therefore Christ, though he would not omit doing good, yet would do it with as little noise as possible, to avoid offence to them and peril to himself. Note, Wise and good men, though they covet to do good, yet are far from coveting to have it talked of when it is done; because it is God's acceptance, not men's applause, that they aim at. And in suffering times, though we must boldly go on in the way of duty, yet we must contrive the circumstances of it so as not to exasperate, more than is necessary, those who seek occasion against us; Be ye wise as serpents, Mat 10:16. 2. It may be looked upon as an act of righteous judgment upon the Pharisees, who were unworthy to hear of any more of his miracles, having made so light of those they had seen. By shutting their eyes against the light, they had forfeited the benefit of it. 3. As an act of humility and self-denial. Though Christ's intention in his miracles was to prove himself the Messiah, and so to bring men to believe on him, in order to which it was requisite that they should be known, yet sometimes he charged the people to conceal them, to set us an example of humility, and to teach us not to proclaim our own goodness or usefulness, or to desire to have it proclaimed. Christ would have his disciples to be the reverse of those who did all their works to be seen of men.
III. The fulfilling of the scriptures in all this, Mat 12:17. Christ retired into privacy and obscurity, that though he was eclipsed, the word of God might be fulfilled, and so illustrated and glorified, which was the thing his heart was upon. The scripture here said to be fulfilled is Isa 42:1-4, which is quoted at large, Mat 12:18-21. The scope of it is to show how mild and quiet, and yet how successful, our Lord Jesus should be in his undertaking; instances of both which we have in the foregoing passages. observe here,
1. The pleasure of the Father in Christ (Mat 12:18); Behold, my Servant whom I have chosen, my Beloved in whom my soul is well pleased. Hence we may learn,
(1.) That our Saviour was God's Servant in the great work of our redemption. He therein submitted himself to the Father's will (Heb 10:7), and set himself to serve the design of his grace and the interests of his glory, in repairing the breaches that had been made by man's apostasy. As a Servant, he had a great work appointed him, and a great trust reposed in him. This was a part of his humiliation, that though he thought it not robbery to be equal with God, yet that in the work of our salvation he took upon him the form of a servant, received a law, and came into bonds. Though he were a son, yet learned he this obedience, Heb 5:8. The motto of this Prince is, Ich dien - I serve.
(2.) That Jesus Christ was chosen of God, as the only fit and proper person for the management of the great work of our redemption. He is my Servant whom I have chosen, as par negotio - equal to the undertaking. None but he was able to do the Redeemer's work, or fit to wear the Redeemer's crown. He was one chosen out of the people (Psa 89:19), chosen by Infinite Wisdom to that post of service and honour, for which neither man nor angel was qualified; none but Christ, that he might in all things have the pre-eminence. Christ did not thrust himself upon this work, but was duly chosen into it; Christ was so God's Chosen as to be the head of election, and of all other the Elect, for we are chosen in him, Eph 1:4.
(3.) That Jesus Christ is God's Beloved, his beloved Son; as God, he lay from eternity in his bosom (Joh 1:18); he was daily his delight, (Pro 8:30). Between the Father and the Son there was before all time an eternal and inconceivable intercourse and interchanging of love, and thus the Lord possessed him in the beginning of his way, Pro 8:22. As Mediator, the Father loved him; then when it pleased the Lord to bruise him, and he submitted to it, therefore did the Father love him, Joh 10:17.
(4.) That Jesus Christ is one in whom the Father is well pleased, in whom his soul is pleased; which denotes the highest complacency imaginable. God declared, by a voice from heaven, that he was his beloved Son in whom he is well pleased; well pleased in him, because he was the ready and cheerful Undertaker of that work of wonder which God's heart was so much upon, and he is well pleased with us in him; for he had made us accepted in the Beloved, Eph 1:6. All the interest which fallen man has or can have in God is grounded upon and owing to God's well-pleasedness in Jesus Christ; for there is no coming to the Father but by him, Joh 14:6.
2. The promise of the Father to him in two things.
(1.) That he should be every way well qualified for his undertaking; I will put my Spirit upon him, as a Spirit of wisdom and counsel, Isa 11:2, Isa 11:3. Those whom God calls to any service, he will be sure to fit and qualify for it; and by that it will appear that he called them to it, as Moses, Exo 4:12. Christ, as God, was equal in power and glory with the Father; as Mediator, he received from the Father power and glory, and received that he might give: and all that the Father gave him, to qualify him for his undertaking, was summed up in this, he put his Spirit upon him: this was that oil of gladness with which he was anointed above his fellows, Heb 1:9. He received the Spirit, not by measure, but without measure, Joh 3:34. Note, Whoever they be that God has chosen, and in whim he is well pleased, he will be sure to put his Spirit upon them. Wherever he confers his love, he confers somewhat of his likeness.
(2.) That he should be abundantly successful in his understanding. Those whom God sends he will certainly own. It was long since secured by promise to our Lord Jesus, that the good pleasure of the Lord should prosper in his hand, Isa 53:10. And here we have an account of that prospering good pleasure.
[1.] He shall show judgment to the Gentiles. Christ in his own person preached to those who bordered upon the heathen nations (see Mar 3:6-8), and by his apostle showed his gospel, called here his judgment, to the Gentile world. The way and method of salvation, the judgment which is committed to the Son, is not only wrought out by him as our great High Priest, but showed and published by him as our great Prophet. The gospel, as it is a rule of practice and conversation, which has a direct tendency to the reforming and bettering of men's hearts and lives, shall be showed to the Gentiles. God's judgments had been the Jews' peculiar (Psa 147:19), but it was often foretold, by the Old Testament prophets, that they should be showed to the Gentiles, which therefore ought not to have been such a surprise as it was to the unbelieving Jews, much less a vexation.
[2.] In his name shall the Gentiles trust, Mat 12:21. He shall so show judgment to them, that they shall heed and observe what he shows them, and be influenced by it to depend upon him, to devote themselves to him, and conform to that judgment. Note, The great design of the gospel, is to bring people to trust in the name of Jesus Christ; his name Jesus, a Saviour, that precious name whereby he is called, and which is as ointment poured forth; The Lord our Righteousness. The evangelist here follows the Septuagint (or perhaps the latter editions of the Septuagint follow the evangelist); the Hebrew (Isa 42:4) is, The isles shall wait for his law. The isles of the Gentiles are spoken of (Gen 10:5), as peopled by the sons of Japhet, of whom it was said (Gen 9:27), God shall persuade Japhet to dwell in the tents of Shem; which was now to be fulfilled, when the isles (says the prophet), the Gentiles (says the evangelist), shall wait for his law, and trust in his name: compare these together, and observe, that they, and they only, can with confidence trust in Christ's name, that wait for his law with a resolution to be ruled by it. Observe also, that the law we wait for is the law of faith, the law of trusting in his name. This is now his great commandment, that we believe in Christ, Jo1 3:23.
3. The prediction concerning him, and his mild and quiet management of his undertaking, Mat 12:19, Mat 12:20. It is chiefly for the sake of this that it is here quoted, upon occasion of Christ's affected privacy and concealment.
(1.) That he should carry on his undertaking without noise or ostentation. He shall not strive, or make an outcry. Christ and his kingdom come not with observation, Luk 17:20, Luk 17:21. When the First-begotten was brought into the world, it was not with state and ceremony; he made no public entry, had no harbingers to proclaim him King. He was in the world and the world knew him not. Those were mistaken who fed themselves with hopes of a pompous Saviour. His voice was not heard in the streets; "Lo, here is Christ;" or, "Lo, he is there:" he spake in a still small voice, which was alluring to all, but terrifying to none; he did not affect to make a noise, but came down silently like the dew. What he spake and did was with the greatest possible humility and self-denial. His kingdom was spiritual, and therefore not to be advanced by force or violence, or by high pretensions. No, the kingdom of God is not in word, but in power.
(2.) That he should carry on his undertaking without severity and rigour (Mat 12:20). A bruised reed shall he not break. Some understand this of his patience in bearing with the wicked; he could as easily have broken these Pharisees as a bruised reed, and have quenched them as soon as smoking flax; but he will not do it till the judgment-day, when all his enemies shall be made his footstool. Others rather understand it of his power and grace in bearing up the weak. In general, the design of his gospel is to establish such a method of salvation as encourages sincerity, though there be much infirmity; it does not insist upon a sinless obedience, but accepts an upright, willing mind. As to particular persons, that follow Christ in meekness, and in fear, and in much trembling, observe, [1.] How their case is here described - they are like a bruised reed, and smoking flax. Young beginners in religion are weak as a bruised reed, and their weakness offensive like smoking flax; some little life they have, but it is like that of a bruised reed; some little heat, but like that of smoking flax. Christ's disciples were as yet but weak, and many are so that have a place in his family. The grace and goodness in them are as a bruised reed, the corruption and badness in them are as smoking flax, as the wick of a candle when it is put out and is yet smoking. [2.] What is the compassion of our Lord Jesus toward them? He will not discourage them, much less reject them or cast them off; the reed that is bruised shall not be broken and trodden down, but shall be supported, and made as strong as a cedar or flourishing palm-tree. The candle newly lighted, though it only smokes and does not flame, shall not be blown out, but blown up. The day of small things is the day of precious things, and therefore he will not despise it, but make it the day of great things, Zac 4:10. Note, Our Lord Jesus deals very tenderly with those who have true grace, though they be weak in it, Isa 40:11; Heb 5:2. He remembers not only that we are dust, but that we are flesh. [3.] The good issue and success of this, intimated in that, till he send forth judgment unto victory. That judgment which he showed to the Gentiles shall be victorious, he will go on conquering and to conquer, Rev 6:2. Both the preaching of the gospel in the world, and the power of the gospel in the heart, shall prevail. Grace shall get the upper hand of corruption, and shall at length be perfected in glory. Christ's judgment will be brought forth to victory, for when he judges he will overcome. He shall bring forth judgment unto truth; so it is, Isa 42:3. Truth and victory are much the same, for great is the truth, and will prevail.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv14–16 And charged them that they should not make him…
And charged them that they should not make him known. This charge was given, either to the multitude that followed him, and were healed by him, that when they returned to the respective places from whence they came, they would not make it known to his enemies where he was, and what he had done to them; being neither desirous of popular applause and glory, nor willing to provoke them more, nor to fall into their hands as yet; or else, as Mark seems to intimate, to the unclean spirits, that they would not declare who he was, the Son of God, they confessed him to be: and very likely it was given to both, and that they should neither tell where he was, nor who he was; and this charge was a very severe one; for the word signifies a charge with threatenings, should they not observe his orders.
And charged them that they should not make him known. This charge was given, either to the multitude that followed him, and were healed by him, that when they returned to the respective places from whence they came, they would not make it known to his enemies where he was, and what he had done to them; being neither desirous of popular applause and glory, nor willing to provoke them more, nor to fall into their hands as yet; or else, as Mark seems to intimate, to the unclean spirits, that they would not declare who he was, the Son of God, they confessed him to be: and very likely it was given to both, and that they should neither tell where he was, nor who he was; and this charge was a very severe one; for the word signifies a charge with threatenings, should they not observe his orders.
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Matthew 12:17
mat 12:17
mat 12:17
mat 12:17That it might be fulfilled which was spoken by Esaias the prophet, saying. Isa 42:1 not that Christ gave the above charge with this view, that this passage in Isaiah might have its accomplishment: but this is an observation of the evangelist, that what was now done by Christ, by his private departure from the Pharisees, being unwilling to irritate them more; by his preaching to the Idumeans, Tyrians, and Sidonians; by healing their diseases, and shunning all ostentation and popular applause; and prohibiting to tell who and where he was, was a fulfilling of this prophecy; in which the Holy Spirit foreknowing the disposition and actions of Christ, predicted them: which, when considered, must be looked upon as a very large proof of the truth of his being the Messiah. For that this prophecy belongs to the Messiah, is owned by the Jews themselves (k).
(k) Targum & Kimchi in loc. Abarbinel Mashmia Jeshua, fol. 9. 1, 2. & 10. 1, 2. & 21. 2. & in Is. fol 64. 3, 4. R. Isaac Chizzuk Emuna, p. 299.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On vv14–16 Verse 14. Held a council against him] Nothing sooner…
Verse 14. Held a council against him] Nothing sooner leads to utter blindness, and hardness of heart, than envy. There are many who abandon themselves to pleasure-taking and debauchery on the Sabbath, who condemn a poor man whom necessity obliges to work on what is termed a holiday, or a national fast.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14, 16 Mat 12:14-15. Then the Pharisees went out, and held…
Mat 12:14-15. Then the Pharisees went out, and held a council against him — They were so incensed at the affront which they imagined they had received, in our Lord’s neglecting their censure, and intimating his knowledge of the evil purposes of their hearts, (Luk 6:8,) that they were no longer able to bear the place, and therefore withdrew. Luke says, They were filled with madness, and communed with one another what they might do to Jesus; or, as Matthew and Mark express it, how they might destroy him. Being as little able to find fault with the miracle, as they had been to answer the argument by which Jesus justified his performing it on the sabbath day, they were filled with such diabolical rage, that they acted like downright madmen. They could not but be sensible of the greatness of the miracle, and, perhaps, were convinced of the truth of his mission who had performed it; but their wrath, on account of his having violated their precepts concerning the sabbath, and their other evil passions, pushed them on to such a pitch of extravagance, that they went away and joined counsel with their inveterate enemies, the Herodians, or Sadducees, (Mar 3:6,) in order to have him taken out of the way; for they found it was not in their power otherwise to keep the people from being impressed with his doctrine and miracles. This, it must be observed, is the first time that mention is made of a design on our Saviour’s life. Thus, “while the eyes of distressed multitudes were turned to Christ as their only physician and most valuable friend, the eyes of these Pharisees were continually upon him for evil: and they beheld his miracles, not for their own conviction, but that they might, if possible, turn them into the means of his destruction. So ineffectual are the most obvious and demonstrative arguments, till divine grace conquer men’s natural aversion to the Redeemer’s kingdom, and captivate their hearts to the obedience of the faith! To have reviled and dishonoured Christ, and to have endeavoured to prevent the success of his ministry, would have been a daring crime: but these desperate wretches conspire against his life; and, different as their principles and interests were, form a transient friendship, to be cemented by his blood. Blessed Jesus! well mightest thou say, Many good works have I shown you, and for which of them would you murder me?” — Doddridge. But, when Jesus knew it — Or rather, Jesus, knowing it, withdrew himself from thence, in order that nothing might hinder him from fulfilling his ministry. It appears from Mark 3. that he retired into Galilee, where he preached and wrought miracles as privately as possible, that he might avoid giving offence. His fame, however, was now so great that vast multitudes gathered round him there, among whom were many who, having seen or heard of the miracle on the infirm man at Bethesda, (John 5.,) and on the withered hand in the synagogue, followed him from Jerusalem and Judea. And he healed them all — That is, all that had need of healing. By this it appears, that it was not mere curiosity that drew together this immense multitude. Many, no doubt, were moved by that principle, but others came to him to be healed of their infirmities and diseases, and others again to hear and be instructed by his divine discourses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v14 This account is found also in Mar 3:6-12.
This account is found also in Mar 3:6-12.
Mat 12:14
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The Pharisees ... held a council ... - Mark adds that the Herodians also took a part in this plot. They were probably a “political” party attached firmly to Herod Antipas, son of Herod the Great, tetrarch of Galilee. He was the same man who had imprisoned and beheaded John the Baptist, and to whom the Saviour, when arraigned, was sent by Pilate. See the notes at Luk 3:1. He was under Roman authority, and was a strong advocate of Roman power. All the friends of the family of Herod were opposed to Christ, and ever ready to join any plot against his life. They remembered, doubtless, the attempts of Herod the Great against him when he was the babe of Bethlehem, and they were stung with the memory of the escape of Jesus from his bloody hands. The attempt against him now, on the part of the Pharisees, was the effect of “envy.” They hated his popularity, they were losing their influence, and they therefore resolved to take him out of the way.
Mat 12:15
But when Jesus knew it, he withdrew himself ... - He knew of the plot which they had formed against his life; but his hour was not yet come, and he therefore sought security.
By remaining, his presence would only have provoked them further and endangered his own life. He acted, therefore, the part of prudence and withdrew. Compare the notes at Mat 10:23.
Mark adds that he withdrew “to the sea;” that is, to the Sea of Galilee. or Tiberias. He states also Mat 3:7-8 that “a great multitude from Galilee followed him, and from Judea, and from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they heard what great things he did, came unto him.” As some of these places were without the limits of Judea or inhabited by “Gentiles,” this statement of Mark throws light on the passage quoted by Matthew Mat 12:21, “In his name shall the Gentiles trust.”
Pressed by the crowd Mar 3:9, Jesus went aboard a “small vessel,” or “boat,” called by Mark a “ship.” This he did for the convenience of being separated from them and more easily addressing them. We are to suppose the lake still and calm; the multitudes, most of whom were sick and diseased, on the shore and pressing to the water’s edge; and Jesus thus healing their diseases, and preaching to them the good news of salvation. No scene could be more sublime than this.
Mat 12:16
And he charged them ... - He was “at this time” desirous of concealment.
He wished to avoid their plots and to save his life.
Mat 12:17
That it might be fulfilled ... - Matthew here quotes a passage from Isa 42:1-4, to show the “reason why he thus retired from his enemies and sought concealment.” The Jews, and the disciples also at first, expected that the Messiah would be a conqueror, and vindicate himself from all his enemies. When they saw him retiring before them, and, instead of subduing them by force, seeking a place of concealment, it was contrary to all their previous notions of the Messiah. Matthew by this quotation shows that “their” conceptions of him had been wrong. Instead of a warrior and an earthly conqueror, he was “predicted” under a totally different character. Instead of shouting for battle, lifting up his voice in the streets, oppressing the feeble - “breaking bruised reeds and quenching smoking flax, as a conqueror” - he would be peaceful, retiring; would strengthen the feeble, and would cherish the faintest desires of holiness. This appears to be the general meaning of this quotation here. Compare the notes at Isa 42:1-4.
Mat 12:18
My servant - That is, the Messiah, the Lord Jesus; called a servant from his taking the “form” of a “servant,” or his being born in a humble condition Phi 2:7, and from his obeying or “serving” God. See Heb 10:9.
Shall show judgment to the Gentiles - The word “judgment” means, in the Hebrew, law, “commands, etc.,” Psa 19:9; Psa 119:29-30. It means the “whole system of truth;” the law of God in general; the purpose, plan, or “judgment” of God about human duty and conduct. Here it means, evidently, the system of “gospel truth,” the Christian scheme.
Gentiles - All who were not Jews. This prophecy was fulfilled by the multitudes coming to him from Idumea and beyond Jordan, and from Tyre and Sidon, as recorded by Mar 3:7-8.
Mat 12:19
He shall not strive ... - He shall not shout as a warrior.
He shall be meek, retiring, and peaceful. Streets were places of concourse. The meaning is, that he should not seek publicity and popularity.
Mat 12:20
A bruised reed ... - The reed is an emblem of feebleness, as well as of fickleness or want of stability, Mat 11:7. A bruised, broken reed is an emblem of the poor and oppressed. It means that he would not oppress the feeble and poor, as victorious warriors and conquerors did. It is also an expressive emblem of the soul broken and contrite on account of sin; weeping and mourning for transgression. He will not break it; that is, he will not be severe, unforgiving, and cruel. He will heal it, pardon it, and give it strength.
Smoking flax - This refers to the wick of a lamp when the oil is exhausted - the dying, flickering flame and smoke that hang over it. It is an emblem, also, of feebleness and infirmity. He would not further oppress those who had a little strength; he would not put out hope and life when it seemed to be almost extinct. He would not be like the Pharisees, proud and overbearing, and trampling down the poor. It is expressive, also, of the languishing graces of the people of God. He will not treat them harshly or unkindly, but will cherish the feeble flame, minister the “oil” of grace, and kindle it into a blaze.
Till he send forth judgment unto victory - “Judgment” here means truth - the truth of God, the gospel. It shall be victorious - it shall not be vanquished. Though the Messiah is not “such” a conqueror as the Jews expected, yet he “shall” conquer. Though mild and retiring, yet he will be victorious.
Mat 12:21
And in his name ... - The Hebrew in Isaiah is, “And the isles shall wait for his law.” The idea is, however, the same.
The “isles” denote the Gentiles, or a part of the Gentiles - those out of Judea. The meaning is, that the gospel should be preached to the Gentiles, and that they should receive it. See the notes at Isa 41:1 for an explanation of the word “islands,” as it is used in the Bible.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v15 2. Royal administration of Christ among the people in…
2. Royal administration of Christ among the people in His retirement. Mat_12:15-21
15But when Jesus knew it, he withdrew himself11 from thence: and great multitudes16[many]12 followed him, and he healed them all; And charged them that they should not make him known: 17That it might be fulfilled13 which was spoken by Esaias 18[Isaiah] the prophet, saying, “Behold my servant [son],14 whom I have chosen; my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall shew [announce] judgment to the Gentiles. 19He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21And in his name15 shall the Gentiles trust” (Isa_42:1-3).
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EXEGETICAL AND CRITICAL
General Survey.—The reference of the Evangelist in this section to the more private activity of the Lord, applies to the whole period of His retirement from the persecutions of the Jewish hierarchy. It commenced at the festival of Purim, in 782, and closed with His public appearance on leaving the wilderness of Ephraim, before the Passover of 783. In the interval, He enjoyed only temporary seasons of rest, especially in Peræa. The following took place during this period: (1) The return over the Sea of Galilee to Gaulonitis, on the occasion of His coming to Galilee from the festival of Purim, when he was informed of the execution of John the Baptist ( Matthew 14); (2) a quiet journey through the country during the Easter festival, extending probably as far as Bethany, and return to Galilee (chs. 12 and 13); (3) a journey from Galilee, through the territory of Tyre and Sidon, and the northern highlands, to the eastern and western shores of the Lake of Gennesareth ( Matthew 15); (4) the return from Magdala, and over the lake, to the eastern mountains: (5) a secret journey through Galilee and the country, terminating in His sudden appearance at Jerusalem, at the Feast of Tabernacles, in the year 782 ( Matthew 16; Mat_17:1-21); (6) the last appearance of Jesus at Capernaum, and journey to Peræa through the country lying between Samaria and Galilee; (7) the first stay of Jesus in Peræa, and going up to Jerusalem to the Feast of the Dedication of the Temple; (8) the second stay in Peræa, and going to Bethany to raise Lazarus; (9) the retirement of Jesus to the wilderness of Ephraim, under the ban of the Sanhedrim, till the last Easter festival. The statement of the Evangelist refers more particularly to this period, although it applies, in general, to the whole life of Jesus.
Mat_12:15. He healed them all.—By healing their sick, He restored the people generally. Living connection between the healthy and the diseased.
Mat_12:16. And charged them.—This does not refer to their keeping the place of His residence secret, but to the duty of reserve in publishing His deeds and dignity as the Messiah. He was desirous of arresting for a time an open rupture between His carnal followers and His enemies.
Mat_12:17. In order that (ἵνα) it might be fulfilled, Isa_42:1.—Freely quoted from the original Hebrew. The expression, עֶבֶד יְהוִֹה, servant of Jehovah, in the second portion of the prophecies of Isaiah, must refer to the Messiah. As the idea of a personal Messiah had been clearly expressed in the first portion of these prophecies, the hermeneutical rule here applies, that a biblical doctrine can never pass from a definite to a more indefinite form. The interpretation of the Sept., applying the term to Jacob and Israel, only shows the peculiar Alexandrian tendencies of the translators. Possibly they may have been misled by the expression in Isa_8:14, although even there the terms, Jacob and Israel, should be taken in an ideal rather than a literal sense. The Chaldee Paraphrast and Kimchi apply the passage to the Messiah (comp. Isa_11:1 sqq.). The prophecy reads as follows: “Behold My servant, whom I establish (place firmly); Mine Elect, in whom My soul delighteth: I have put My Spirit upon Him; judgment to the nations (Gentiles) shall He bring. He shall not cry, nor be loud (lift up the voice, strain) and He shall not cause His voice to be heard outside (in the street, outside the camp). A bruised reed shall He not break, and the dimly-burning flax shall He not quench: according to truth (unto truth) shall He manifest (bring forth, complete) judgment. He shall not keep back (being wearied) nor (prematurely) break through (רָצַץ, transitive), till He have planted judgment on the earth: and the isles (the uttermost ends of the earth) shall wait for His law.”—This prophecy, then, is a verbal prediction in the strictest sense.16
Mat_12:18. Judgment.—Decisive final judgment, Joh_3:36.—To the Gentiles.—The multitudes which follow the Lord, in disregard of the condemnation of the Pharisees, were an emblem of the Gentiles. [Alford: “In these words the majesty of His future glory as the Judge is contrasted with the meekness to be spoken of: ‘And yet He shall not bruise.’ ”—P. S.]
Mat_12:20. A bruised reed and smoking flax.—An emblem of the people bowed and broken under the load of traditionalism.17 The poor people (or, in general, the poor in spirit, are not to inherit death, despair, and perdition in judgment, but) are to receive from the Lord, both spiritually and physically, a new life.
Till He send forth judgment unto victory [ἐκβάλῃ εἰς νῖκος τὴν κρίσιν, exire jusserit, cause it to issue in victory, so that no further conflict will remain].—An abbreviation and paraphrase of Isa_42:3 (לֶאֱמֶת, etc.) and 4 (עַר־יָשִׁים, etc.). The judgment is to be transformed into a victory of truth, or into an absolute victory. This was implied in the expressions used by the prophet, but is brought out more distinctly in the text of the Evangelist. The word ἐκβάλῃ (comp. Mat_9:38) indicates great power, overcoming all resistance.
Mat_12:21. In His name.—In the original, לְתוֹרָתוֹ. The Sept. renders it as in Matthew, substituting name for law.18 The name of the Messiah implies the principle, the summary of His doctrine. Meyer: “The Gentiles will trust, on the ground of what His name as the Messiah implies.” This view is supported by the use of the dative, τῷὀνόματι.
DOCTRINAL AND ETHICAL
1. The breach between the Messiah and His people widens. The King is rejected, and His sufferings approach a crisis. This implied, at the same time, a breach between the enemies and the adherents of Jesus in Israel, which in turn typified that which would ensue between unbelieving Israel and the believing Gentiles.
2. On this occasion, the peculiar manner in which Jesus was to administer His kingly office appeared more clearly than ever before. He might now have manifested Himself as Judge, broken the bruised reed and quenched the smoking flax. But instead of that, He retired, and adopted a more private mode of working, in anticipation of His full and final sufferings. Accordingly, the Evangelist most aptly applies the prediction of Isaiah to this period of retirement; because, while characteristic of the activity of Jesus generally, it referred specially to this year of persecution.
3. Christ fled for His enemies, while He retired from them. His was not the flight of fear. He always addressed Himself only to those who were susceptible—i. e., to those who labored and were heavy laden—not to judge, but to save them.—The time for His final sufferings had not yet come; there was still ample room for active work, although of a more private character. On this ground He now retired, and dwelt chiefly with the poor people, among whom also He displayed the greatest number of His miraculous deliverances.
HOMILETICAL AND PRACTICAL
Christ’s retirement from His enemies a solemn sign,—1. not of fear or weakness; but, 2. of power, of wisdom, of compassion, and of judgment.—The Lord can never want a Church.—Jesus; or, perfect patience amid an impatient world.—The patience and meekness of Jesus as predicted by the prophets.—Christ the Elect of God.—Christ the Root of the elect.—Patience, endurance, and perseverance, the evidence of election.—The Elect the servant of God.—God’s beloved Son His perfect Servant. 1. As Servant, the Redeemer of the world; 2. as Son, the ground and object of the world’s redemption.—Christ the true Friend of the people.—Jesus the Saviour of nations.—The patience and meekness of Christ overcoming the world.
Starke:—Quesnel: It is good sometimes to remain concealed with Christ, whether it be from humility or from necessity.—Jesus Christ above all the Servant of God, and alone worthy to serve Him.—Oh, how lovable is meekness in the servants of Christ! He who loves strife and debate cannot be His.—Zeisius: Christ in the form of a servant, Php_2:7-8.—Let our courage never fail, truth must prevail.—Christ the hope, not only of Israel, but of the Gentiles.
Gossner:—It is characteristic of the Lord that He quietly proceeded on His way and accomplished His work without noise and commotion. Many seem to do a great deal and yet accomplish nothing.—If we hold a smoking flax to the fire, it is easily kindled again.
Heubner:—Where there is even a germ of good, there is still hope.—The bruised reed: a soul bowed down under a sense of sin.—Smoking flax: a soul in which a spark of the Divine life is still left.
Footnotes:
[11] Mat_12:15.—[Ἰησ. γνοὺς ἀνεχώςͅησεν: “Jesus knowing” it, i.e. (as Lange inserts in the text in small type), that they sought to destroy His life, “withdrew Himself.”—P. S.]
[12] Mat_12:15.—Lachmann, on the authority of Cod. B. and the Latin Vulgate, omits ὅχλοι. The omission was probably exegetical, to avoid the appearance of exaggeration in what follows. [Cod. Sinait. sustains Lachmann and, like the Vatican Cod., in Mai’s and in Buttmann’s edition, reads simply πολλοί.—P. S.]
[13] Mat_12:17.—[This is the proper transl. of ἵνα (or ὅπως) πληρωθῇ. Not: and thus was fulfilled, as Webster and Wilkinson in loc. explain, which is superficial and ungrammatical. ̔Ἴνα is not to be taken ἐκβατικῶς, but τελικῶς; it signifies not simply the result, but the divine purpose and aim. Comp. Meyer on Mat_1:23, and Lange in the Exeg. note on Mat_12:17—P. S.]
[14] Mat_12:18.—The Lord (as also the Sept. in the passage alluded to, Isa_42:1) uses the word ὁπαῖς μου, not the more usual ὁδοῦλος μου, for the Hebrew עַבדּי, a significant change, which Dr. Lange overlooks, as he translates: mein Knecht. See Exeg. note on Mat_12:17, etc.—P. S.]
[15] Mat_12:21.—[Text. rec.: ἐν τῷ ὀνόματι. But Lachmann, Tischendorf, Alford, Wordsworth, etc., omit ἐν, on the best critical authorities. Meyer: “ἐν is an addition, as also ἐπί in Euseb. and some minuscule MSS.” This is the only case in the N. T. where ἐλπιζειν is constructed with the simple dative, although it is good Greek (comp. Thucyd iii. 97) and signifies the cause and object of hope. Elsewhere, as in the LXX, the verb is constructed with ἐν, εἱς, or ἐπί.—P. S.]
[16][Dr. Wordsworth calls this quotation, Mat_12:17-21, a remarkable specimen of the manner in which the Holy Spirit, speaking by the evangelists, deals with the prophecies of the Old Test. in order to interpret them. “Ινα (or ὅπως) πληρωθῇ τὸ δηθεν, is the form used by the evangelists when this process of divine exposition is performed. It is the title of an evangelical targum or paraphrase. For the Hebrew עַבְדִּי, my servant, the Lord does not say ὁδοῦλος μου, my servant (as the Septuagint usually translates, though not in this passage), but ὁπαῖς μου, which admits of a double sense, servant and son (comp. Act_3:13; Act_3:26; Act_4:27; Act_4:30), and suggests the union of the obedience of the servant and the dearness of the son in the person of Christ. In a similar way Wordsworth explains the other modifications of the words of the prophecy here quoted.—P. S.]
[17][A proverbial expression for. “He will not crush the contrite heart, nor extinguish the slightest spark of repentant feeling in the sinner.” Alford.—P. S.]
[18][The LXX renders: ἐπὶ τῷ ὀνόματι, Matthew, according to the true reading: τῷ ὀνόματι, without preposition. Both followed another Hebrew reading: לִשְמוֹ for לְתוֹרֶתוֹ.—P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14–16 Then the Pharisees went out, and held a council…
Then the Pharisees went out, and held a council against him, how they might destroy him--This is the first explicit mention of their murderous designs against our Lord. Luke (Luk 6:11) says, they were filled with madness, and communed one with another what they might do to Jesus." But their doubt was not, whether to get rid of Him, but how to compass it. Mark (Mar 3:6), as usual, is more definite: "The Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him." These Herodians were supporters of Herod's dynasty, created by Cæsar--a political rather than religious party. The Pharisees regarded them as untrue to their religion and country. But here we see them combining together against Christ as a common enemy. So on a subsequent occasion (Mat 22:15-16).
Jesus Retires to Avoid Danger (Mat 12:15-21).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv14, 16 14. Then the Pharisees went out — They were…
14. Then the Pharisees went out — They were determined not to admit the defence which they could not confute, and were bent upon using the act to charge our Lord’s miracles to a diabolical source.
Held a council — Mark says that the Pharisees at this council called in the aid of the Herodians. These were the partisans of Herod, who maintained the rightfulness of the Roman dominion over Judea, and the propriety of introducing Greek and Roman customs among the Jews. Thus did these sticklers for the law of Moses unite with its bold political subverters in order to accomplish their designs against Jesus. Little sincere surely could have been their burning zeal for that Sabbath and the law at the moment they were plotting thus with the overthrowers of both.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14–15 14–21. The Pharisees plot against Jesus, who retires
14–21. The Pharisees plot against Jesus, who retires
Mar_3:6-12; Luk_6:11-12.
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14. held a council against him] St Mark adds that the Herodians joined the Pharisees.
how they might destroy him] By argument and other means, if necessary by force.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–16 (14) Held a council against him.—If, as seems probable,…
(14) Held a council against him.—If, as seems probable, these Pharisees included those who had come from Jerusalem, the deliberation was of more importance in its bearing on our Lord’s future work than if it had been a mere meeting of the local members of the party. It is significant that St. Mark adds (Mar_3:6) that they called the Herodians into their counsels. These latter have not yet been mentioned in the Gospel history, but they had probably been irritated by the marked reference to them and their habits of life in the contrast which our Lord drew between them and the Baptist. (Comp. Note on Mat_11:8.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14–16 Then the Pharisees went out (exelyontev de oi Farisaioi).…
Then the Pharisees went out (exelyontev de oi Farisaioi). Probably at once, before the service was over. Note the emphatic position of exelyontev . They will no longer stay in the same building with one who does such a thing, and held a council; and tool: counsel (Revised Version, with Authorized Version margin); cf. Mat_22:15 Mat_27:1, 7 28:12. Against him, how they might destroy him. We learn from Mark that the Herodians also took part in the deliberation. Professor Marshall (Expositor, June, 1891, pp. 465, 466) suggests a too ingenious reconciliation of this verse and its parallels, in three details, by suggesting an Aramaic original which would explain the divergences.
The perils of faithfulness.
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That he might be "in all points tempted like as we are," our Lord had the experience of rousing enmity even in doing faithfully the duty of the hour. It was his life-work to heal and save. He was not going to allow himself to be hindered, in doing his great life-work, by the claims of merely rabbinical rules. But the penalty came, which comes to all men who are persistently faithful to their sense of right: "The Pharisees went out, and held a council against him, how they might destroy him." It is important to note that the Pharisaic opposition to Christ was raised on the distinct ground that he would be true to himself he would say just what was given him to say; he would do just what was given him to do; he would not trim his words or his ways to please any parties. And this in no spirit of stubbornness; only in supreme loyalty to the supreme Authority which he acknowledged, and those Pharisees professed to acknowledge. If any man means to be faithful to the best he knows, he had better take due account of the fact that he will be misunderstood, misrepresented, and socially persecuted. The man who means to get through life easily has no very positive opinions, and is quite ready to shift and change his views if they do not quite please. But such men never yet led, ennobled, inspired, or reproved any generation. Men of positive convictions alone can lead to noble things; and they may be well content to bear the perils of faithfulness.
I THE FOES OF FAITHFUL JESUS. "These Pharisees passed for the best persons in the country, the conservators of respectability and orthodoxy. They cannot be accused of having neglected Jesus. They turned their attention to him from the first. They followed him step by step. They discussed his doctrines and his claims, and made up their minds. Their decision was adverse, and they followed it up with acts, never becoming remiss in their activity for an hour. This is, perhaps, the most solemn and appalling circumstance in the whole tragedy of the life of Christ, that the men who rejected, hunted down, and murdered him, were those reputed best in the nation, its teachers and examples, the zealous conservators of the Bible, and the traditions of the past." But this is always the supreme bitterness of the lot of faithful men; their worst foes are the good people whom they would die to serve, if they could, with supreme loyalty to God.
II THE SCHEMES OF THE FOES OF FAITHFUL JESUS. They began with trying arguments; but as they did not succeed at that, they attempted to silence Jesus; and even were led on to scheme his death. They represent the gradual embittering and blinding which always follow on cherished religious prejudice. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v14 The men of Nineveh shall rise in Judgment.
Mat_12:14
The men of Nineveh shall rise in Judgment.
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The greater than Jonas
I. To show that sufficient cause in the different circumstances of the two, why the repentant ninevites should be witnesses against the impenitent Jews. Now what account are we to give of this repentance of the Ninevites? At first sight it seems strange that so vast a result should have been wrought by the preaching of a solitary and unknown individual. Jonah had no miraculous credentials to give; but he had himself been the subject of miracle. God might be said to have raised him from the dead. The evidence was that of a resurrection; this is sufficient to produce conviction.
1. We may declare that far more evidence was afforded to the Jews of the resurrection of Christ, than to the Ninevites of the resurrection of Jonah. They had the same sign with greater clearness. The preaching of the resurrection by the apostles exceeded immeasurably any evidence granted to the Ninevites of the entombment of Jonah.
2. Then think of what a contrast there was between Jonah, void of all power of proving his commission by miracles, and our Redeemer displaying in the streets of Jerusalem and on the coasts of Judea, authority over diseases and death. If a mere report of the miracle concerning Jonah overcame the Ninevites, what can be urged in defence of the Jews, who gave no heed to their Teacher though they beheld Him with their own eyes exercising miraculous powers?
3. How different were the messages which the two prophets delivered. Jonah brought nothing but tribulation; Christ merciful promises.
4. Jonah could not have shown any sympathy with those whose destruction he was commissioned to predict, for he was displeased that his prediction was not accomplished. But how different the deportment of Christ. He had to predict the desolation of a mighty capital; but He did it with burning tears. If the Ninevites gave heed to the prophet of wrath, how much more should the Jews to a messenger who would rejoice if repentance should turn away their woe.
II. The practical lessons which the reference to the last judgment may have been intended to furnish. One man is, or one set of men are, summoned to give evidence against another at the judgment seat. The young man who died in his prime, the victim of his passions, will be tried as the sensualist. Who will give evidence? A fathers voice will testify, I warned him. The child will witness against the negligent parent. The faithful pastor will witness against the nominal Christian. The man of toil and poverty, who did good, will witness against the wealthy worldling. The heathen may witness against us. (H. Melvill, B. D.)
The sign of the prophet Jonah
1. Man shunning Gods presence.
2. Gods awful wrath in consequence of mans departure from Him.
3. The vain attempts made by man to propitiate an offended God.
4. The Divine method of propitiation by the death of Jesus Christ.
5. The triumph of Christ over death and hell. (E. M. Goulburn, B. C. L.)
Jerusalem condemned by Nineveh
Three particulars in which the Jews were favoured above the Ninevites.
I. Their former advantages were greater. The Ninevites were idolaters; had no sacred history to rouse them to reflection; no law-giver like Moses; no judges like Samuel; no kings like David; no teachers like the prophets; no precious promises to inspire them with hope.
II. The messenger sent to them was more encouraging. Nineveh was only threatened with destruction. The Jews were urged to reform.
III. The preacher who now addressed them was more worthy of regard. Jonah was a man; had no compassion on Nineveh; wrought no miracle; had no power to forgive; suffered slightly; his example unworthy of imitation. Our privileges are greater than the Jews. To whom much is given, of him much will be required. (F. J. A.)
Nineveh and her testimony
I. Nineveh and its sin.
II. Nineveh and its repentance.
III. Nineveh and its testimony.
1. A past testimony. It speaks to us, and says, Repent.
2. A future testimony. Its inhabitants shall rise against us in the day of judgment. (H. Bonar, D. D.)
Privilege and responsibility
I. There are different degrees of advantage, involving different amounts of responsibility.
II. Reluctant witness-bearing will be heard in the judgment of those the less advantaged in condemnation of the greater. (W. M. Punshon, LL. D.)
Jonah a type of Christ
I. The striking signification of his name. Jonah signifies dove-a striking emblem of the meek and gentle Jesus.
II. As a proclaimer of Gods will to men.
III. In his sufferings and deliverance. Jonah, after all, very imperfectly typified Christ. (Dr. Burns.)
Mat_12:14-21
That it might be fulfilled which was spoken by Esaias the prophet:
Isaiahs description of Christ
I.
When our Lord knew that the Pharisees were plotting His destruction, it is saw that he withdrew himself: from that place. He did not avenge their malice. He allowed it space to dissipate. Give no place to anger, He continued His works of mercy when He withdrew from the Pharisees … Great multitudes followed Him, de. By His practical benevolence He would refute their falsehood, not to be overcome of evil, but to overcome evil with good. Our Lord did net wish His fame spread abroad. An absence of ambition. We should be satisfied with approval of God.
II. The conduct of our Lord on this occasion was a fulfilment of a prediction by Isaiah.
1. He is termed the servant of Jehovah.
2. He was chosen for His work.
3. Beloved by the Father.
4. He will put His Spirit upon Him.
5. He shall not strive.
6. In His name shall the Gentiles trust. (B. W. Noel. M. A.)
I. The personal characteristics of this Servant of God.
II. His mission.
III. The manner in which he would accomplish it.
IV. The guarantee that in this mission he would succeed. (M. N.)
I. The person here referred to.
II. The description here given of him.
III. The commission here given him. Lessons:
1. If Christ needed the Spirit of the Lord upon Him, how much more do we?
2. If Christ does not manifest ostentation, why should we:
3. If Christ, who is all purity, could be gentle with the erring, why should not we? (W. M. Taylor, D. D.)
I. His Divine appointment.
II. His special endowment.
III. His expansive work. (J. Rawlinson.)
I. The love of the father. The mission of the Son had its origin in the Fathers pitying love for us (1Jn_4:9-10; Joh_3:16).
II. The condescension of the Son. Became a servant.
III. The co-operation of the holy spirit.
1. It was by the Holy Spirit that the Son was qualified for the accomplishment of the work He had undertaken (Joh_1:16; Joh_3:34)
2. It is by the Holy Spirit that the work of Christ is now carried on in the hearts of men (Joh_16:7-8). (C. Kemble.)
I. The progress of Christianity shall continue until the principles of Christs kingdom pervade the entire globe.
II. There is a modern tendency to speak of the failure of Christianity.
III. In what direction do indications around us point? It is thought that Christianity attempts too much. It is thought that the agency is wholly inadequate to accomplish the work proposed.
IV. The sure future of Christianity. (Bishop Simpson.)
Physical forces gentle
The forces of physical nature around us might serve to teach us that those things are not always the most precious that make the most noise. The common air and dew, the rain of heaven the light that falls upon us day by day-influences like these work silently and without any ostentation, and yet no one will doubt that they are far more precious to us than the noisy forces of nature, the earthquake, or the hurricane, or the wild tornado. What comparison, for instance, can you draw between the lightning and the light? The lightning may-attract our attention more, demanding as it does that attention in imperious thunder tones, and yet who will venture to say that there is any comparison between the daily sunlight so beautiful to the eye, so essential to vegetation, so necessary to all the beautiful variety of colour in the world, and that noisy and occasional flash, which may indeed purify the atmosphere for a moment, but which can do but little more, unless it is sent on some errand of destruction. And even in respect to power, what comparison can be drawn between the earthquake, the most powerful perhaps of the ostentatious forces of nature-the earthquake which can rend a continent, or swallow up a whole city-. what comparison can be drawn between that and the great silent law of gravitation that law which guides the flight of every bird, and the fall of every pebble, that law which leads the sea in its ebb and flow, which holds this world and all the mighty orbs of the firmament in the hollow of its silent but mighty hand? (F. Greeves.)
Social-forces gentle
And so it is in social life: we think a great deal of the matters that astonish and dazzle us; of the outbreak of passionate feeling in a noble cause, of the hearts that inflame the multitude, of the deed of superhuman daring that makes a man the hero of an hour, of some noble work in rescuing life from flood or fire-these things occupy our thoughts, and we drink very little of the thousand names, and deeds, and looks of kindness, by which God is honoured, and humanity is blessed, and the world is made liker heaven. And yet who wilt venture to say that the aggregate of the worlds happiness is as much promoted by that public deed, however noble and illustrious, as by the silent stay-at-home virtues of multitudes of persons whose names will never be known until the great day shall declare them? (F. Greeves.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv14–16 14. Then the Pharisees … held a council ……
14. Then the Pharisees … held a council … destroy him. Their real motive was hatred of the Lord, while their pretext was that he had broken the Sabbath. While professing to be very religious, they were really the servants of the evil one.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v14 Mat_12:18. Judgment.—The idea embodied in the prediction is that…
CRITICAL NOTES
Mat_12:18. Judgment.—The idea embodied in the prediction is that it would be the aim of the Messiah, as universal Judge, to put all things to rights among all nations. The judicial function is one of the most important elements in the office of a monarch. It is in virtue of it that differences between man and man are adjusted, while the rights of all the members of the community are vindicated, so that harmony and co-operation may be secured.—(Morison).
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Mat_12:20. Till He send forth judgment unto victory.—The idea is that the Messiah shall persevere in His own quiet, gentle, meek, unostentatious, unobstreperous way, healing heart after heart, and adjusting difference after difference, until He shall succeed in getting His gracious arbitrative action thrust in victoriously upon all the injustices and unrighteousnesses, that alienate man from man, and men from God (ibid.).
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_12:14-21
Avoiding strife.—The friction with the Pharisees, of which we have just read so much, could have only one end. To be so baffled, so eclipsed, so silenced by one like Jesus, in the presence of those for whose praise they lived (Mat_23:5-7), must arouse deadly anger at last. So, accordingly, we find expressly stated in Mat_12:14. The Evangelist proceeds to tell us, first, how the Saviour replied to this move; and secondly how His manner of doing so had been predicted of old. We shall find a striking picture in the first of these accounts, and a striking prophecy in the second.
I. A striking picture.—A picture, first, of very great power. What a sense of power was left behind by that which we read of Him last. Though “filled with madness” (as said of them in Luk_6:11, on the same or on an exceedingly similar occasion) all that His enemies can do now is to “go out” and begin “conspiring” against Him (Mat_12:14). Such an attempt is, in itself, an acknowledgment of His power. It is only the “powers that be” that are ever “plotted against”! Also now, when away from them (Mat_12:15), and with “multitudes” of the sick about Him instead, how manifest again is His power. He “heals them all,” it is said (Mat_12:15). Nothing whatever in the way of sickness can contend against Him. The only limit is as to making known (Mat_12:16) what He has done. A picture, secondly, of corresponding forbearance and meekness. Forbearance in refraining from meeting the known hostility of His enemies by any counter move of like kind. All we are told of Him is that He first “perceived” it, and then got out of its way (Mat_12:15). Forbearance, also, in not wishing that anything done by Him should bring Him into conflict with them (Mat_12:16). What He does, in short, is, so far, to beat a “retreat”; and to take special care, in doing so, that even the mercy shown by Him should not interfere with that object. Anything, just now, rather than enter on strife! A picture, lastly, of wonderful pity and love. Of “wonderful pity” because of the miracles of pity which we see wrought by His hands. Of more wonderful pity because of the circumstances in which that pity is shown. Even when He is perfectly aware that His enemies are seeking His life—even when He is, as it were, beating a retreat from their malignity, even in these chilling circumstances—He is a glowing centre of love.
II. A striking prophecy.—According to the Evangelist a far older pencil than his had drawn the same portrait as he. A certain passage from the prophet Isaiah which he now proceeds to quote, had long ago described, in all essential particulars, what has been described by him now. This he seems to point out to us in four principal ways. Has he, e.g. now presented Jesus to us as the chosen of God, even as one who could say of Himself as in Mat_11:27? Did not Isaiah also speak, as quoted here (Mat_12:18), of God’s chosen Servant—God’s best beloved Servant—God’s specially sanctified Servant? Has the Evangelist also just drawn our special attention to the “power” of the Saviour? Has not Isaiah also here, twice over, connected Him he speaks of with the administration of “judgment”? (Mat_12:18; Mat_12:20). And what is “judgment” with all its accompaniments—its sword and its robes; its throne and its bar—but an assertion of “power”? Has the Evangelist, again, given us here a special presentment of the forbearance and meekness of Christ? How closely, again, correspond to this those words of the prophet, “He shall not cry nor strive, neither shall His voice be heard in the streets” (Mat_12:19). Finally, has the Evangelist here especially dwelt on the tenderness of His love? How admirably, once more, does the language of the prophet describe the same thing! Never was there before—never has there been since—a more gracious description! “A bruised reed shall He not break, and smoking flax shall He not quench.” In other words, to the most afflicted, to the most infirm, shall it be His to give the most of His love. So much so, that the very farthest off, when they hear it, shall believe in His name. In that “name shall the Gentiles—even the Gentiles—trust.”
In this same thought, also, seems the one application of the whole of this passage. The whole passage is pre-eminently a lesson in trust. It is so, because:—
1. Of the characteristics it combines.—This power which has such complete power over itself; this courage which is not afraid, where need be, to “retreat”; this love of truth which loves peace as much; this dignity which can stoop to the lowest; this tenderness of love which is most at home with those who need it most and deserve it least—is a constellation of excellences to be trusted by us, if anything is! To be trusted by all of us, for it meets the case of us all!
2. Of the evidences it combines.—This incidental illustration of these various excellences does not stand by itself. We have seen something of it before (Mat_9:10-13). We shall see more of it hereafter (Mat_14:13). What we are to notice specially here is that it formed a definite part of the whole purpose of the kingdom. This was the kind of High Priest that “became” us (Heb_7:26). This, therefore, the kind of High Priest whom God sent into the world.
HOMILIES ON THE VERSES
Mat_12:15. Christ’s retirement from His enemies.—A solemn sign,
I. Not of fear or weakness.
II. But of power, of wisdom, of compassion and of judgment—Lange.
Plotting and persevering.—
I. Pharisees plotting the destruction of Jesus.
II. Christ persevering in works of beneficence and salvation.
III. One district suffers but another gains by the secret council of the wicked.—J. G. Gray.
Mat_12:18-20. The gentle Servant of Jehovah.—The Elect Servant is the Messiah, and Jesus is that Christ. Mark how He served:—
I. Unostentatiously.—All through His ministry Jesus avoided a mere glare of publicity, and in Galilee actually charged some whom He had healed not to make Him known. He knew that to attract a gaping multitude of followers would do very little to promote the spiritual ends of His ministry, if, indeed, it might not rather tend to hinder them. So little did He think of a “big crowd” that, when He saw it gathering under the influence of curiosity, or a desire for temporal advantage, He often said or did something to disperse the people, or to escape from them. Evidently He regarded it as a better use of His time and strength to attach to Himself a smaller number of disciples, so training them and imbuing them with His spirit, as to fit them to plead His cause, and plant His gospel after He had returned to His Father. It is not to be inferred, that preachers of the gospel are not to speak in the open air, or in chief “places of concourse.” Timidity and fastidiousness have no right to claim sanction from the unostentatiousness of Jesus. There is need of courage and enterprise; only one must not court personal notoriety, or glory in numbers. Ministry is weak when at any point it falls out of harmony with that of the Chosen Servant. One may draw a crowd, and yet gain very few disciples for the Lord.
II. Tenderly.—True, that the ministry of Jesus had a searching power, like that of a “refiner’s fire.” It was even scathing and terrible to hypocrites and vainglorious pedants of the law; but it was full of gentleness to the people, and had special consideration for the weary and heavy-laden. So “the common people heard Him gladly,” and mourners sought Him, and little children were not afraid to come at His call. As, after rigorous winter the breath of spring is doubly sweet, so after the hard prescriptions of the unfeeling scribes and Pharisees, the healing ministry of Jesus of Nazareth was felt, at least by some, to be doubly welcome. Meekness must not be confounded with feebleness, or gentleness with indecision. We know the kind of softness and quietness which belongs to persons of a timid nature, and of weak convictions, who are reluctant to look closely into serious questions, or to assume any resolute attitude involving responsibility. A gentleness which is born of fear or selfishness is not after Christ, for His was the kindness of a magnanimous spirit, the patience of a mind that saw clearly the insufficiency of man and the boundless love of God. Therefore His endurance of the “contradiction of sinners,” and His sweet encouragement of the timorous who sought His help. Therefore the light in His countenance, the grace in His lips, the meekness in His bearing, the compassion in His mien, which drew men out of themselves, to tell their wants to Him, and cast their cares upon Him.—D. Eraser, D.D.
Mat_12:18-21. A lovely portrait in an unlovely frame.—Observe the spirit in which our Lord meets the repeated attacks of which the record is given in this chapter. There are four in close succession. The first is the charge of Sabbath-breaking made against the disciples, because they rubbed a few ears of corn in their hands as they passed through the fields on the Sabbath day; and following it, the entangling question put to the Master in the synagogue. Then there is the accusation founded on the healing of the blind and dumb demoniac (Mat_12:24). The third attack is the hypocritical application, “Master, we would see a sign from Thee” (Mat_12:38), the word “Master” being evidently used in mockery, and the request for “a sign” a scornful way of suggesting that all the signs He was giving were worth nothing. These three attacks were made by the Pharisees, and were most irritating and vexatious, each in its own way. The first was annoying on account of its pettiness, the second because of its bitter malice, while the third was a studied insult; and yet, galling as these repeated attacks must have been, we may well suppose that the keenest wound of all to the gentle spirit of the Son of man would be the last, inflicted by the members of His own family, who seemed at this time as unsympathetic and unbelieving as the Pharisees themselves; for the untimely interruption recorded at the close of the chapter was intended, as we learn from the account in the second Gospel, to put Him under restraint as a madman. This last interruption, in which even His mother joined, must have been gall and wormwood to that tender heart. How does He bear Himself through these storms of calumny and insult? He bears Himself so that out of this dark chapter of His history there comes to us one of the loveliest portraits of Him to be found anywhere. It had been sketched by one of the old masters as an ideal portrait, and is now at last matched in real life. “Behold, My servant whom I have chosen,” etc. (Mat_12:18-21). What gentleness and tenderness, yet what strength and majesty!—for, though “He strives not,” nor lifts up His voice in angry altercation, while He will not break the bruised reed, nor quench the smoking flax, He will nevertheless declare judgment and secure victory, and make His name such a power in the earth, that the Gentiles shall hope in Him and the world go after Him. We can fancy the glow on the Evangelist’s face as He pauses in the midst of the sad record of these cruel assaults, to look at, and show to us that lovely portrait of the Son of man. And is it not all the lovelier that it shines out from such a background?—J. M. Gibson, D.D.
Mat_12:20. Smoking flax.—“Smoking flax” may mean that which has fire smouldering among its fibres, which may yet break out into a flame. But probably we ought to prefer the marginal reading, “a dimly burning wick shall He not quench” (Isa_42:3).
I. It suggests the faint beginnings of penitence and faith, and newness of life.—The wick is not trimmed, or does not draw sufficiently from the reservoir of oil, and therefore does not yield a steady flame.
II. Or it may illustrate some degree of spiritual declension, the lamp that once was bright now needing to be trimmed with care, and fed with fresh oil. The Lord Jesus does not disdain every disciple who is not “a burning and shining light.” He is willing to recognise and to foster what is defective and dim. He knows how to bring good results out of confused and hesitating beginnings. He does it by gentleness; and it cannot be done any otherwise. A strong wind will blow out a lamp which a gentle current of air will brighten. Violence has the fatal power of extinction. Severity irritates into defiance, or crushes into despondency; but kindliness can evolve happy results from unsatisfactory rudiments, and love is the supreme secret of success in Christ and all Christlike men.—D. Fraser, D.D.
Bruised reed and smoking flax.—President Davies says: “The imagery of the ‘bruised reed’ may be derived from the practice of the ancient shepherds, who were wont to amuse themselves with the music of a pipe of reed or straw; and when it was bruised they broke it, or threw it away as useless.” But the bruised reed shall not be broken by this Divine Shepherd of souls. By way of securing the practical applications of this view of our Saviour’s relations to His people, we will consider:—
I. Christ’s ways with bruised reeds, or humbled sinners.—
1. Bruised reeds seem very fitly to represent such. The reed itself may properly stand for the sinner. It is so straight, so upright, and to all appearance so firm and strong; and yet it is one of the weakest things that grow. The storm will bend, and bruise, and spoil it. In mockery of the kingly claims of Jesus, they put a helpless reed, instead of a sceptre, into His hands, taunting thus the weakness both of His kingdom, and of Himself as King. There is much appearance of confidence and strength in the sinner, at least while life goes smoothly and easily with him. He would not wish you to take up the idea that he is only a reed. But let God but try his strength by buffeting him with some fierce storms, and you will soon see that poor reed bruised and bent, and hanging low. There is no strength in such reeds for the days of trouble that come round to every man, to try of what sort he is. Now it is God’s wise and gracious way of dealing to bruise such reeds.
2. How is He wont to deal with “bruised reeds,” humbled sinners? “He does not break.” Bruise He may, but break He never does, and never will.
II. Christ’s ways with smoking flax, or feeble believers.—
1. Perhaps the best explanation of this metaphor is that flax was used in the East for the wicks of oil lamps; and these wicks, unless well-cut and constantly trimmed, would give but a flickering and smoky light. And this may effectively illustrate the feeble, struggling, often fainting Christian, whose life is a smoke rather than a fire; a spark rather than a flame; a glimmer rather than a glow; a name rather than a living reality and power.
2. How does Christ deal with such? “He does not quench.” Let Bunyan’s Interpreter show us the fire in the wall, on which the soul’s enemy is pouring the water-floods, but whose flames still rise high. There is a secret. Look behind! One stands there, like unto the Son of man, pouring in the oil of His grace, that makes the flames leap, and the fire glow.—Weekly Pulpit.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv14–15 Mat 12:14. “What seems to you? If there may…
THE STRAY SHEEP
Mat 12:14. “What seems to you? If there may be to any man a hundred sheep, and one of them may stray away, does he not, leaving the ninety and nine, going into the mountains, seek the lost one? And if it may be that he find it, truly, I say unto you, That he rejoiceth over it more than over the ninety and nine which went not astray. So it is not the will, in the presence of your Father who is in heaven, that one of these little ones may be lost.” Throughout this memorable discourse, delivered by our Savior at Capernaum — and really, so far as the record goes, His valedictory sermon, before He left home for the last time, bidding adieu to Galilee, where He spent about two and a half years of His ministry, preaching, healing, casting out demons, and establishing His disciples in the doctrines of the kingdom, before He goes away to Jerusalem, Judea, and Perea, to preach the remaining six months of His earthly ministry, and lay down His life for a guilty world — He still keeps those infants, both natural and spiritual, prominent before His audience. One of the popes said, “Give me the first seven years, and I will give you all the balance,” feeling assured that, in that short time, he could so write the dogmata of the Catholic Church on the mind of the child, they could never be obliterated. Such is the wonderful redemption of Christ that He actually saves all in their infancy, committing to us, along with the guardian angels, the noble and stupendous work of keeping them saved. O how the universal Church needs awakening on this momentous interest! You see from the illustration that by prayer, instruction, discipline, and vigilance, we are to keep a standing army of saints and angels around the little ones all the time. Then, in case that one out of a hundred should wander away, we are to go through storms and tempests, thorns and briers, deserts and forests, plain and mountain, craggy steeps, frightful precipices, and yawning chasms, till we rescue the lost.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v15 J. W. McGarvey's The Fourfold Gospel [XL. Jesus Heals…
J. W. McGarvey's The Fourfold Gospel [XL. Jesus Heals Multitudes].
XL. JESUS HEALS MULTITUDES BESIDE THE SEA OF GALILEE. aMATT. XII. 15-21; bMARK III. 7-12.
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a15 And Jesus perceiving it withdrew bwith his disciples afrom thence: bto the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: aand many followed him; band a great multitude from Galilee followed; and from Judæa, 8 and from Jerusalem, and from Idumaea, and beyond the Jordan, and about Tyre and Sidon, a great multitude, hearing what great things he did, came unto him. [Idumæa was the land formerly inhabited by the Edomites. It is a Greek word from "Edom," which was another word for Esau ( Gen_25:30), and means red. This land was originally the narrow strip reaching from the Dead Sea to the Red Sea, lying between the Arabah on the west, and the desert on the east, being about one hundred miles long and fifteen or twenty broad. During the Babylonian captivity, however, the Edomites took possession of the southern portion of Judæa, and Strabo says that they encroached as far as to the city of Hebron. They were conquered by John Hyrcanus, one of the Asmonæan princes about 120 B. C., and were by him made subservient to the law and incorporated with the Jewish people. As before [217] noted, Herod the Great sprang from this people. Tyre and Sidon were Phoenician cities on the Mediterranean seacoast, westward from the Lake of Galilee.] aand he healed them all, 16 and charged them that they should not make him known: 17 that it might be fulfilled which was spoken through Isaiah the prophet [ Isa_42:1-4. Partly taken from the LXX and part an original translation], saying, 18 Behold, my servant whom I have chosen; My beloved, in whom my soul is well pleased: I will put my Spirit upon him, And he shall declare judgment to the Gentiles. [The word translated "servant," means also son, but it is rightly translated "servant" here, for the Father uses another word when he would designate Jesus as specifically his Son ( Mat_3:17, Mat_17:5). Jesus was a servant in form ( Phi_2:7), and in obedience ( Heb_10:9). The word "judgment," as used in the Old Testament, from which it is here translated, means rule, doctrine, truth. It is usually here understood as meaning that Jesus would reveal the gospel or the full truth of the new dispensation to the Gentiles.] 19 He shall not strive, nor cry aloud; Neither shall any one hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, Till he send forth judgment unto victory. [These two verses find their fulfillment in the events of this paragraph. Jesus did not strive nor quarrel with the Pharisees, but having victoriously put them to silence, he meekly and quietly withdrew from their presence, and the healing of the multitudes which followed him as aptly fulfilled the prediction about the reed and the flax, for these two words, symbolic of weakness ( Isa_36:6) and patience-trying annoyance ( Pro_10:26), fitly represented the sick and lame and blind--sinners who, by affliction, had been made contrite and poor in spirit, remorseful and repentant, and who were brought to Jesus to be healed. If the hollow cylinder of the reed is bruised, its strength is gone, and it is no longer able to stand erect. Flax was then used where we now use cotton, as wicking for lamps. Imperfection in the fiber of it would cause it to smoke. A violent [218] man, irritated by the fumes of the smoking wick, would put it out, and cast it from him. But the Lord's servant would patiently fan it to flames. The statement that he would not break these bruised reeds, nor quench this smoking flax, was an emphatic declaration, by contrast, that he would heal their bruises and fan their dying energies and resolutions into a flame, until he sent forth judgment unto victory; i. e., until the gospel--the authoritative announcement of the divine purpose or will--shall be sent forth and advanced to its final triumph. Christ shall show patient mercy and forbearance until the gospel shall practically exclude the need of it, by triumphing over Jewish opposition and Gentile impiety so as to bring about universal righteousness.] 21 And in his name shall the Gentiles hope. [This verse sets forth the breadth of Christ's conquest over all nations. It reaches beyond our times into a future which is yet to be. But it was partially fulfilled by the presence of Idumæans and citizens of Tyre and Sidon in the multitudes which Jesus healed--unless we say that only Jews from these quarters are meant, which is not likely.] b9 And he spake to his disciples, that a little boat should wait on him because of the crowd, lest they should throng him: 10 for he had healed many; insomuch that as many as plagues pressed upon him that they might touch him. [Literally, they "fell upon him;" such was their eagerness to be healed by touching him.] 11 And unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he charged them much that they should not make him known. [Because this was not the right time, nor were they the right witnesses to make him known.] [219]
[FFG 217-219]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On vv14–15 The Enmity of the Pharisees and Christ’s Answer.
The Enmity of the Pharisees and Christ’s Answer.
v. 14. Then the Pharisees went out and held a council against Him, how they might destroy Him.
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Overawed for the moment, and unable to formulate an answer, their envy and malice soon leads them from finding fault to plotting against the Lord’s life. They came together and conferred with one another with the express object of finding ways and means to put Him to death. So far can hypocrisy debase a person that the most outrageous uncharitableness and lack of mercy, even deadly hatred and enmity, are covered over with pious customs and a sanctimonious behavior.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v15 General Information:
General Information:
This account explains how the actions of Jesus fulfilled one of the prophecies of Isaiah.
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As Jesus perceived this, he
"Jesus was aware of what the Pharisees were planning, so he"
withdrew from
"departed from" or "left"
not to make him known to others
"not to tell anyone else about him"
not to make him known to others, that it might come true, what
The phrase "that it might come true" can be translated as the beginning of a new sentence. AT: "not to make him known to others. This was to fulfill what"
what had been said through Isaiah the prophet, saying
This can be stated in active form. AT: "what God had said long ago through the prophet Isaiah"
translationWords
Jesus
cure
command
true
Isaiah
prophet
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v15 12:15-21 This summary of Jesus’ ministry clarifies Jesus’ nature…
12:15-21 This summary of Jesus’ ministry clarifies Jesus’ nature as the Messiah, the Servant of God who will bring salvation to the nations (see Isa 42:1-4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.