18“Behold, my servant whom I have chosen; my beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the nations.
19He will not strive, nor shout; neither will anyone hear his voice in the streets.
20He won’t break a bruised reed. He won’t quench a smoking flax, until he leads justice to victory.
18 “Behold, my servant whom I have chosen; my beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the nations.
19 He will not strive, nor shout; neither will anyone hear his voice in the streets.
20 He won’t break a bruised reed. He won’t quench a smoking flax, until he leads justice to victory.
21 In his name, the nations will hope.”
TYNDALETyndale New Testament (1534)
18 Beholde my chylde who I have chosen my beloved in who my soule deliteth. I wyll put my sprete on hym and he shall shewe iudgement to the gentyls.
19 He shall not stryve he shall not crye nether shall eny man heare his voyce in the streetes
20 a brosed rede shall he not breacke and flaxe that begynneth to burne he shall not queche tyll he sende forth iudgement vnto victory
21 and in hys name shall the gentyls truste.
Show all 3 translations
GNVGeneva Bible (1599)
18 Behold my seruant whom I haue chosen, my beloued in whom my soule deliteth: I wil put my Spirit on him, and he shall shewe iudgement to the Gentiles.
19 He shall not striue, nor crie, neither shall any man heare his voyce in the streetes.
20 A bruised reede shall he not breake, and smoking flaxe shall he not quenche, till he bring forth iudgement vnto victorie.
Isaiah 42:1(v18)“Behold, my servant, whom I uphold, my chosen, in whom my soul delights: I have put my Spirit on him. He will bring justice to the nations.
Isaiah 42:3-4(v20)He won’t break a bruised reed. He won’t quench a dimly burning wick. He will faithfully bring justice. He will not fail nor be discouraged,…
Ezekiel 34:16(v20)“I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will…
Isaiah 61:1-3(vv18, 20)The Lord Yahweh’s Spirit is on me, because Yahweh has anointed me to preach good news to the humble. He has sent me to bind up the broken…
Luke 4:18(vv18, 20)“The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted, to…
Show all 67 cross-references
Psalms 147:3(v20)He heals the broken in heart, and binds up their wounds.
Isaiah 11:10(v21)It will happen in that day that the nations will seek the root of Jesse, who stands as a banner of the peoples; and his resting place will…
Lamentations 3:31-34(v20)For the Lord will not cast off forever. For though he causes grief, yet he will have compassion according to the multitude of his loving…
John 3:34(v18)For he whom God has sent speaks the words of God; for God gives the Spirit without measure.
Acts 10:38(v18)even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were…
Romans 15:12-13(v21)Again, Isaiah says, “There will be the root of Jesse, he who arises to rule over the Gentiles; in him the Gentiles will hope.” Now may the…
Matthew 11:29(v19)Take my yoke upon you, and learn from me, for I am gentle and humble in heart; and you will find rest for your souls.
Psalms 51:17(v20)The sacrifices of God are a broken spirit. O God, you will not despise a broken and contrite heart.
Isaiah 42:4(v21)He will not fail nor be discouraged, until he has set justice in the earth, and the islands wait for his law.”
John 18:36-38(v19)Jesus answered, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn’t be…
2 Corinthians 2:7(v20)so that on the contrary you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his…
2 Timothy 2:24-25(v19)The Lord’s servant must not quarrel, but be gentle toward all, able to teach, patient, in gentleness correcting those who oppose him:…
Hebrews 12:12-13(v20)Therefore lift up the hands that hang down and the feeble knees, and make straight paths for your feet, so what is lame may not be…
Matthew 11:28(v20)“Come to me, all you who labor and are heavily burdened, and I will give you rest.
2 Corinthians 10:3-5(v20)For though we walk in the flesh, we don’t wage war according to the flesh; for the weapons of our warfare are not of the flesh, but mighty…
Colossians 1:27(v21)to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope…
Revelation 6:2(v20)And behold, a white horse, and he who sat on it had a bow. A crown was given to him, and he came out conquering, and to conquer.
2 Kings 18:21(v20)Now, behold, you trust in the staff of this bruised reed, even in Egypt. If a man leans on it, it will go into his hand, and pierce it. So…
Isaiah 11:2(v18)Yahweh’s Spirit will rest on him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of…
Isaiah 32:15-16(v18)until the Spirit is poured on us from on high, and the wilderness becomes a fruitful field, and the fruitful field is considered a forest.…
Isaiah 49:5-6(v18)Now Yahweh, he who formed me from the womb to be his servant, says to bring Jacob again to him, and to gather Israel to him, for I am…
Isaiah 52:13(v18)Behold, my servant will deal wisely. He will be exalted and lifted up, and will be very high.
Isaiah 57:15(v20)For the high and lofty One who inhabits eternity, whose name is Holy, says: “I dwell in the high and holy place, with him also who is of a…
Matthew 3:16-17(v18)Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God…
Matthew 17:5(v18)While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved…
Mark 9:7(v18)A cloud came, overshadowing them, and a voice came out of the cloud, “This is my beloved Son. Listen to him.”
Luke 3:22(v18)and the Holy Spirit descended in a bodily form like a dove on him; and a voice came out of the sky, saying “You are my beloved Son. In you…
Luke 9:35(v18)A voice came out of the cloud, saying, “This is my beloved Son. Listen to him!”
Acts 11:18(v18)When they heard these things, they held their peace, and glorified God, saying, “Then God has also granted to the Gentiles repentance to…
Romans 15:17-19(v20)I have therefore my boasting in Christ Jesus in things pertaining to God. For I will not dare to speak of any things except those which…
2 Corinthians 10:1(v19)Now I Paul, myself, entreat you by the humility and gentleness of Christ, I who in your presence am lowly among you, but being absent am…
1 Peter 2:4(v18)coming to him, a living stone, rejected indeed by men, but chosen by God, precious.
2 Peter 1:17(v18)For he received from God the Father honor and glory when the voice came to him from the Majestic Glory, “This is my beloved Son, in whom I…
Psalms 89:19(v18)Then you spoke in vision to your saints, and said, “I have given strength to the warrior. I have exalted a young man from the people.
Isaiah 40:11(v20)He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who…
Isaiah 49:1-3(v18)Listen, islands, to me. Listen, you peoples, from afar: Yahweh has called me from the womb; from the inside of my mother, he has mentioned…
Isaiah 53:11(v18)After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of…
Isaiah 59:20-21(v18)“A Redeemer will come to Zion, and to those who turn from disobedience in Jacob,” says Yahweh. “As for me, this is my covenant with them,”…
Isaiah 60:2-3(v18)For, behold, darkness will cover the earth, and thick darkness the peoples; but Yahweh will arise on you, and his glory shall be seen on…
Isaiah 62:2(v18)The nations will see your righteousness, and all kings your glory. You will be called by a new name, which Yahweh’s mouth will name.
Jeremiah 16:19(v18)Yahweh, my strength, and my stronghold, and my refuge in the day of affliction, the nations will come to you from the ends of the earth,…
Zechariah 3:8(v18)Hear now, Joshua the high priest, you and your fellows who sit before you; for they are men who are a sign: for, behold, I will bring out…
Zechariah 9:9(v19)Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation;…
Mark 1:11(v18)A voice came out of the sky, “You are my beloved Son, in whom I am well pleased.”
Luke 2:31-32(v18)which you have prepared before the face of all peoples; a light for revelation to the nations, and the glory of your people Israel.”
Luke 17:20(v19)Being asked by the Pharisees when God’s Kingdom would come, he answered them, “God’s Kingdom doesn’t come with observation;
Luke 23:35(v18)The people stood watching. The rulers with them also scoffed at him, saying, “He saved others. Let him save himself, if this is the Christ…
John 1:32-34(v18)John testified, saying, “I have seen the Spirit descending like a dove out of heaven, and it remained on him. I didn’t recognize him, but…
Acts 13:46-48(v18)Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it…
Acts 14:27(v18)When they had arrived, and had gathered the assembly together, they reported all the things that God had done with them, and that he had…
Acts 26:17-18(v18)delivering you from the people, and from the Gentiles, to whom I send you, to open their eyes, that they may turn from darkness to light…
Romans 15:9-12(v18)and that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will give praise to you among the Gentiles and sing…
Ephesians 1:6(v18)to the praise of the glory of his grace, by which he freely gave us favor in the Beloved,
Ephesians 1:12-13(v21)to the end that we should be to the praise of his glory, we who had before hoped in Christ. In him you also, having heard the word of the…
Ephesians 2:11-13(v18)Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the…
Ephesians 3:5-8(v18)which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the…
Philippians 2:6-7(v18)who, existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a…
Colossians 1:1(v18)Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother,
Colossians 1:13(v18)who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love,
Revelation 19:11-21(v20)I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes…
Psalms 98:1-3(v20)Sing to Yahweh a new song, for he has done marvelous things! His right hand and his holy arm have worked salvation for him. Yahweh has made…
2 Corinthians 2:14(v20)Now thanks be to God, who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place.
67 distinct cross-references across this passage (69 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv18, 20By judgment is meant a settled state because Christ…
By judgment is meant a settled state because Christ was to publish true religion among the Gentiles, and to cast out superstition, which thing wheresoever it is done, the Lord is said to reign and judge there, that is to say, to govern and rule matters.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv18–2118 Behold my servant, whom I have chosen; my…
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 shew judgment to the Gentiles.
Ver. 18. Behold my servant] My servant the Messias, as the Chaldee Paraphrast renders and expounds it. The Septuagint somewhat obscure the text by adding to it, "Behold my servant Jacob, and mine elect Israel." They are said to have translated against their wills; no wonder then they deal not so faithfully. Sure it is, that they have perverted various clear prophecies concerning Christ; as this, for instance; which therefore our evangelist and the rest of the apostles allege not out of their translation but out of the Hebrew verity. The Latins drink of the puddles, the Greeks of the rivers, but the Hebrews of the fountains, said Johan. Reuchlin.
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Whom I have chosen, my beloved, &c.] Ecce electum, dilectum. The Latins have a proverb, Deligas quem diligas. Choose for thy love, and then love for thy choice. God hath also chosen us in the Beloved, Eph 1:6, that we should be the beloved of his soul, or as the Septuagint there emphatically render it, "his beloved soul," Jer 12:7; εδωκα την ηγαπημενην ψυχην μου, Dilectam animam meam, Vulgate.
And he shall show judgment] That is the doctrine of the gospel (whereby is conveyed into the heart that spirit of judgment and of burning, Isa 4:4), or the sweet effect of it, true grace, which is called judgment, a little below, Mat 12:20.
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 Poole1685 · Public DomainOn vv18–21The alteration is very little, and we must not…
The alteration is very little, and we must not expect to meet with quotations out of the Old Testament verbatim: it is enough that the sense is the same.
Behold my servant, whom I have chosen. The word indifferently signifieth a child or a servant, Christ is called the Lord’s servant, because he took upon him the form of a servant, and became obedient even to death, Phi 2:7,8;
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Whom I have chosen; my beloved, in whom my soul is well pleased: in Isaiah it is, whom I uphold; mine elect, in whom my soul delighteth. Matthew seems to have left out whom I uphold, and to have taken the next words, mine elect, and to have translated them, whom I have chosen, which was all said by the prophet. God chose the Lord Jesus Christ to be our Redeemer, and the Head of the elect; hence we are said to be chosen in him, Eph 1:4. Peter saith he was foreordained, 1Pe 1:20; 2:6, he is called a chief Cornerstone, elect. My beloved, in whom my soul
is well pleased: in Isaiah it is, in whom my soul delighteth: the sense is the same.
He shall bring forth judgment to the Gentiles, or to the nations. The words משׁפט, in the Hebrew, κρισις in the Greek, and judgment in the English, are all so variously used, as gives interpreters a great latitude to abound in their senses. The most probable to me is this: Judgment signifies a thing adjudged: all judgment is either of approbation or condemnation.
He shall bring forth, or he shall show, the things which God approveth and judgeth right, both in matters of doctrine, worship, and the government of the church of God, and in matters which concern the government of men’s lives and conversations: and to this end God promises to put his Spirit upon him, so Isa 11:2; 41:1; and John tells us it was not given him by measure, Joh 3:34, which is the same with being anointed with the oil of gladness above his fellows, Psa 45:7, which the apostle applies to Christ, Heb 1:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv18–21And all the people were amazed,.... At the cure;…
And all the people were amazed,.... At the cure; it was such an instance of divine power, and so glaring a proof, that the person who wrought it was more than a man, and must be the Messiah. This is to be understood of the greater part of the people, not of every individual, and of the common people only; for it had a different effect upon the Pharisees, as hereafter appears; but in these it not only produced admiration, but conviction, faith, and confession:
and said, is not this the son of David? or the Messiah; for , "the son of David", is a character of the Messiah, well known among the Jews; See Gill on Mat 1:1 because he was promised to David, was to be raised up of his seed, and to spring from his loins. This question they put, not as doubting of it, but as inclining, at least, to believe it, if not as expressing their certainty of it: and is, as if they had said, who can this person be but the true Messiah, that has wrought such a miracle as this? for from his miracles they rightly concluded who he was; though the Jews since, in order to deprive Jesus of this true characteristic of the Messiah, deny that miracles are to be performed by him (n).
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(n) Maimon. Hilch. Melacim, c. 11. sect. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv18–21He shall show judgment to the heathens - That…
He shall show judgment to the heathens - That is, he shall publish the merciful Gospel to them also: the Hebrew word signifies either mercy or justice. Isaiah xlii, 1, &c.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv18–21Verse 18. Behold my servant] This title was given…
Verse 18. Behold my servant] This title was given to our blessed Lord in several prophecies. See Isa 42:1; Isa 53:2. Christ assumes it, Ps 40:7-9. Compare these with Joh 17:4, and Php 2:7. God required an acceptable and perfect service from man; but man, being sinful, could not perform it. Jesus, taking upon him the nature of man, fully performed the whole will of God, and communicates grace to all his followers, to enable them perfectly to love and worthily to magnify their Maker.
And he shall show judgment to the Gentiles.] That is, He will publish the Gospel to the heathens; for the word κρισιν here answers to the word משפט mishpat of the prophet, and it is used among the Hebrews to signify laws, precepts, and a whole system or body of doctrine. See Ps 19:9; Ps 119:30; Ps 119:39; Isa 58:2.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv18–21Behold my servant, &c. The words are out of…
Behold my servant, &c. The words are out of the prophet Isaias, Chap. xli. 1. And it is observed that the Jews, before the coming of Jesus, used to expound them of their Messias. (Witham) --- Our Lord Jesus Christ may be called the Servant of the Almighty, because, as himself assures us, he came down not to be served, but to serve; or, as St. Remigius says, not on account of his divinity, but on account of his humanity, which he received from the pure flesh and blood of the immaculate Virgin. (in St. Thomas Aquinas) There is some difference in the text of Isaias, whence this is taken. The apostles and evangelists did not confine themselves to cite the very words of the text, but only the sense. (Bible de Vence)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv18–21Behold my servant, whom I have chosen; my beloved,…
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 show judgment to the Gentiles.
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. Whedon1874 · Public DomainOn vv18–2118. Behold my servant — Christ, though the Son,…
18. Behold my servant — Christ, though the Son, humbled himself, and took upon himself the form of a servant. He shall show judgment — That is, he shall reveal the principles of truth and righteousness to the Gentiles. Here the enlargement of the dispensation of the Messiah beyond the limits of Judaism (which was so great a difficulty at first even with our Lord’s apostles and the Apostolic Church) is expressly predicted by the Old Testament prophets.
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 Colleges1878 · Public DomainOn vv18–2118. my servant] Israel as a nation is called…
18. my servant] Israel as a nation is called the servant of Jehovah, Isa_41:8. Here the same title is given to Jesus, as the representative of the nation.
judgment] The Hebrew word is used in a wider sense to denote “religion as the rule of life;” hence judgment may mean (1) “the law of Christ,” “the Gospel,” or (2) adhering to the strict meaning of the Greek word, “the divine sentence or decree.”
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to the Gentiles] Possibly our Lord in His retirement addressed Himself more especially to the Gentiles—the Greeks, Phœnicians, and others, settled near the Lake. “They about Tyre and Sidon, a great multitude, … came unto him,” Mar_3:8.
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 Readers1878 · Public DomainOn vv18–21(18) Behold my servant.—The mysterious “servant of the Lord,”…
(18) Behold my servant.—The mysterious “servant of the Lord,” who is the central figure of the last part of Isaiah’s prophecies, appears sometimes as the representative of Israel’s righteousness, sometimes of its sins, now as one who bore his witness as a prophet and messenger of God, now as standing apart from all others in solitary greatness, or yet more solitary suffering. In each of these aspects the words of Isaiah found their highest fulfilment in the Son of Man. In referring these words to the Messiah, the Evangelist was following in the footsteps of the Chaldee Paraphrase, but we must remember also that the words recorded as heard at the Baptism of Jesus (almost verbally identical with those of the prophecy now cited) must also have suggested the application, especially as connected with the promise, “I will put My Spirit upon Him,” which had then received its fulfilment.
He shall shew judgment to the Gentiles.—The word “judgment” has a wide range of meaning in the Hebrew of Isaiah, and includes the work of a king, as teaching, no less than as executing, righteousness. As yet, of course, the work of preaching the gospel to the Gentiles had not begun, but St. Matthew notes, as it were, by anticipation, the spirit of love and gentleness which, when he wrote his Gospel, had brought them also within the range of the judgments—i.e., of the life-giving truths—of the righteous Judge. It is one of the many instances in which his record, though obviously written for Jews, is yet emphatically a Gospel for the Gentiles.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv18–21Behold my servant. Primarily, as would appear, Israel in…
Behold my servant. Primarily, as would appear, Israel in its ideal, up to which true Israelites came in measure, but only One came fully. Whom I have chosen (on hretisa). The Hebrew denotes "lay hold of" (dmta), i.e. for myself. Bengel has a beautiful note on the eiv on of the Received Text, Eiv , in, denotat perpeluam mentis paternae tendentiam erga dilectum, 2Pe_1:17." According to the LXX of 1Ch_29:1, David"s expression about Solomon affords a curious parallel, O uiov mou eiv on hretiken en autw Kuriov (edit. Dr. Swete). But Lagarde"s edition of the Lucianic text punctuates and accents differently, O uiov mou eiv on hretiken en autw kuriov , and this is much nearer to the Hebrew. My beloved, in whom my soul is well pleased: (Mat_3:17, note) I will put my Spirit upon him, and he shall show (declare, Revised Version) judgment to the Gentiles (kai krisin toiv eynesin apaggelei). Although krisiv usually represents in the New Testament God"s decision as to the character and life of men, it here must be understood, like mishpat in the original, of the Divine right as made known to them for their acceptance and imitation. It is "the true religion viewed on its practical side as a norm and standard for life in all its relations" (Delitzsch). The thought here, therefore, is not of Christ"s power to punish and avenge (though he refused to use it as yet), but of his bringing a revelation which should eventually spread, not only to the Jews who now rejected him, but to the Gentiles whom they despised.
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 Illustrator1887 · Public DomainOn v20A bruised reed shall He not break.
Mat_12:20
A bruised reed shall He not break.
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The tenderness of Christ
1. The originality of Christ. It is easy to smile on the strong and prosperous: Christs smiles were for the weak.
2. The love of Christ is the root of His tenderness, This brought Him from the land of glory; He came to save man.
3. How practical Christs teaching.
4. But in dealing with bruised reed and dim wick, tenderness must be wise not to break the reed and quench the wick. No unwise precipitancy.
5. His work is not merely negative. He will do more than not break; He will strengthen. His work is perfect. (C. T. Coster.)
Compassion of Christ to weak believers
I. Some characteristics of weak believers.
1. The metaphor of a bruised reed conveys the idea of
(1) a state of weakness. He is weak in knowledge, love, faith, joy, zeal, prayer. He laments his weakness.
(2) A state of oppression. He feels himself crushed under a sense of guilt.
2. The metaphor of smoking flax conveys the idea of grace, true and sincere, but languishing and just expiring.
Describe the reality of religion in a low degree.
1. The Christian feels an uneasiness, emptiness, anxiety within.
2. He is very jealous of the sincerity of his religion.
3. He retains direction and tendency toward Christ. Even the smoking flax sends up some exhalations of love towards heaven.
II. The care and compassion of Jesus Christ for weak believers.
1. The declarations and assurances of Jesus.
2. His people in every age have found these promises good. Hear David, This poor man cried, etc.
3. Go to the cross and there learn this love and compassion. (President Davies.)
The Redeemers gentleness
Consider this narrative:-
I. As an exhibition of the personal character and disposition of Jesus.
1. He did not abandon His work in disgust.
2. He did not flag in it, but still healed all that came to Him.
3. He did not rail at His enemies, defy or denounce them to the people.
4. He quietly retired before the storm.
5. He avoided giving further offence.
II. View it in relation to his work and kingdom (Isa_42:1).
III. See the disposition of Jesus towards us individually.
1. Are we persecutors, He lets His meekness conquer hostility.
2. Are we weak in faith, He helps to victory.
3. Are we in affliction, He acts a kind part.
Learn:
1. To love and trust Him.
2. To imitate His spirit and conduct in times of persecution. (Congregational Pulpit.)
Bruised reed and smoking flax
Christ has nothing in common with demagogues, or world conquerors. The characteristics of His operations:-
I. Quietness. Rivulets noisy; deep, full rivers, still. Stillness the condition of growth.
II. Tenderness. Tenderness does not imply lack of force. Delicacy of touch in strong-natured men. Tenderness is not to be associated with moral indifference. In Him, associated with intense antagonism to moral evil.
III. Victorious on-going. No pause in the progress.
IV. So christ is the great creator of hope in the hearts of sin-cursed men-In His name shall the Gentiles trust, etc. (Preachers Monthly.)
Sweet comfort for feeble saints
I. A view of mortal frailty.
1. The encouragement in our text applies to weak ones.
2. To worthless things. A student cannot read bye smoking flax.
3. To offensive things.
4. These may yet be of some service.
II. The divine compassion.
III. There is certain victory-Till He send forth judgment unto victory. (C. H. Spurgeon.)
The tenderness of God
I. The tenderness of God as shown at certain periods and seasons of our lives.
II. If the bruised reed may represent our broken hopes, it may also represent our broken resolutions.
III. That Christ does not and will not apply the least force or violence to propagate his law or religion. God understands the structure of our minds and never offers violence to their free exercise. (W. M. H. Murray.)
Weakness prevalent
Have you ever thought how many weak things there are in the world? Look at the natural kingdom. How few are the oaks, and how many are the rushes! There is a rose, with a stem so fragile as to almost break under the burden of its own blushing and fragrant bloom. Yet God is God of the reed and the rose. (W. M. H. Murray.)
Tenderness better than terror
Why, you might as well try to frighten a flower into lifting its face toward the sun as to frighten a soul into lifting itself toward God! The attraction of light and love from above, and not the propulsion of fear from beneath, is what accomplishes the beautiful result. There is no need of any such rude and tyrannous force, such violent benevolence. (W. M. H. Murray.)
Tenderness toward the irresolute
Because you have broken one resolution, never imagine that He will not assist you to keep another, made with greater wisdom, and a more determined purpose. The temples of God, so far as we represent them, are all constructed out of ruins. He builds from the fragments of an ancient overthrow. Be persuaded of this, that nothing good in you ever escapes the notice of God. He is not, as some seem to picture Him, a heartless overseer, standing over you whip in hand, and watching for a chance to get in a blow. His observation is like a gardeners. There is not a bud of promise that can open in your soul, there is not an odour that can be added to the fragrance of your lives, that He does not detect it and rejoice in it. Whatever beautifies you glorifies Him. He delights in your development, and smiles on your every effort in that direction. (W. M. H. Murray.)
Tenderness toward the outcast
I met a man the other day who had lived like the prodigal; wasted the substance of body and brain in riotous living. A magnificent wreck he was. A man who stood as I have seen a tree stand after a fire had swept through the forest-blasted and charred to the very core, all the life and vigour burnt out of it;yet keeping its magnificent girth and symmetry of proportion, even to the topmost bough. So that man stood. I took him kindly by the hand, and said, Friend, there is hope in your future yet. He drew himself slowly up until he stood at hie straightest, looked me steadily in the eye, and said, Do you mean to say, Mr. Murray, that if I went to-night to God, He would pardon such a wretch as I? See how he misunderstood God! See how we all misunderstand Him! Pardon! Is there any one He will not pardon? Is there a noisome marsh or stagnant pool on the face of the whole earth so dark, so reeking with rottenness and mire, that the sun scorns to shine on it? And is there a man so low, so heavy with corruption, so coarse and brutal, that Gods love does not seek him out? How is the world to be redeemed if you put a limit to Gods love? How is the great mass of humanity to be washed and lifted, if the thoughts of God are like our thoughts, and His ways like our ways? It is because He does not love as we do, because He does not feel as we do, because He does not act as we do, that I have any hope for my race-that I have any hope for myself. (W. M. H. Murray.)
Encouragement for new converts
I. The new convert typified by the bruised reed. A reed one of the frailest things in nature, a fit image of a person whose mind is newly turned to a knowledge of Divine truth; a bruised reed, they go in sorrow. God gentle to such.
II. The smoking flax shall he not quench. Before, it was portrayed by brokenness of heart; here, by weakness of faith. Of all things in the world flax is the most combustible. The smallest spark will kindle it into a blaze. The faith little, but real. The flax was smoking. A painted fire would have occasioned no smoke; however small therefore the fire, it was certainly a real fire. (H. Blunt.)
The gentleness of Christ
I. Examples of Christs gentleness recorded in Scripture.
1. In His dealing with His disciples (Luk_9:55; Joh_14:9; Mar_9:33-34; Joh_20:27; Joh_21:15-17).
2. And so in like manner to all the people (Mat_11:28-30; Luk_7:36-48; Joh_8:3-11).
II. Some great truths taught us by Christs gentleness.
1. It implies that when there is so much as a spark of life in the conscience, there is possibility of entire conversion to God.
2. The only sure way of fostering the beginnings of repentance is to receive them with gentleness and compassion. How great a consolation there is in this Divine tenderness of Christ. (H. E. Manning.)
Gods care specific
I. Our entire dependence upon God. We are not trees able to resist, but reeds.
II. The text seems to imply that God sometimes bruises us. Life is a discipline. (G. H. Hepworth, D. D.)
Gods method with the weak and weary
I. The special treatment, negatively stated.
1. Considerate, not arbitrary.
2. Sparing.
3. Merciful.
4. Conciliating-He does not reject and despise.
II. The works in the ministry of Christ that fulfils the promise,
1. The redemptive works.
(1) The incarnation.
(2) Atonement.
2. Co-operative works.
(1) Means of grace.
(2) Discipline.
(3) Example.
(4) Guidance.
(5) Support. (W. E. M. Linfield, D. D.)
An improving discipline
As the flax is broken in the hackle spun by hard, patient labour into thread, woven with care and skill into the woof, and by exposure to light and darkness, dew and sunshine, heat and cold, is bleached and fulled into shining linen, so shall the glorious appearance of the redeemed come out of the great tribulation of life, and from the fulling in the blood of the Lamb. (W. E. M. Linfield, D. D.)
An emblem of the useless
A reed is, at the best, but a very ignoble growth in the vegetable world; it has no flowers for the hand of taste; it has no fruits for the lap of toil; it has no timber for architecture; it can form no weapon for war; it may render a very poor and uncertain support if you cut it into a slender staff, or it may perhaps solace a weary hour with very questionable music if you shape it into a shepherds pipe; but at the best a reed is one of the least precious things in the vegetable kingdom. (F. Greeves.)
Weak grace may be victorious
I. The object.
1. A bruised reed-such as are convinced of their own weakness, vanity, and emptiness.
2. The smoking flax of the wick of a candle, wherein there is not only no profit, but some trouble and noisomeness.
II. The act-He shall not break … not quench.
III. The continuance of IT-Till He send forth judgment unto victory. Doctrine. True; though weak, grace shall be preserved, and in the end prove victorious.
1. The love of God is engaged in its preservation.
2. The power of God.
3. The holiness of God.
4. The wisdom of God.
5. The glory of God.
Further, Christ is engaged in this work, as
(1) A purchaser of His people;
(2) An actual proprietor and possessor by way of
(a) donation from His Father;
(b) conquest of every gracious person;
(c) mutual consent and agreement;
(d) appointment to take care of every believer.
Christs charge was
(a) to redeem them;
(b) to be their governor;
(c) to receive them;
(d) to perfect them. (S. Charnock.)
Bruised reed
Jerome takes it for a musical instrument made of a reed which shepherds used to have, which, when bruised, is flung away by the musician, as disdaining to spend his breath upon such a vile instrument that emits no pleasant sound. (S. Charnock.)
Smoking flax
Though He walk in the way where bruised reeds lie, He will step over them, and not break them more; He will not tread upon a little smoking flax that lies languishing upon the ground, and so put it out with His foot, though it hurts the eyes with its smoke, and offends the nostrils with its stench. (Maldonatus.)
Security in abundant grace
The sun is not able to dry up a drop of sea-water that lies in the midst of the sand, which the sea every minute rolls upon and preserves; neither can the flesh the least grace, while the fulness of Christ flows out upon it to supply it. (S. Charnock.)
Special care of the weak ones
As the sickly, faint child, hardly able to go, and not the strong one, is the object of the fathers pity, the weaker thy faith, which lies mixed with a world of strong corruptions, the more will Christ be affected with thy case, and pity that grace of His own which suffers under them. (S. Charnock.)
Safety in being like Christ
Well, then, will Christ suffer one to perish who hath the same nature, spirit, and mind which He Himself hath? Will He endure that His own picture, limned by the art of His Spirit, with the colours of His own blood, in so near a resemblance to Him, that He hath not His image again in anything in the world besides it; and this drawn for His own glory, that He might be a head among many brethren; will He suffer so excellent a piece as this to be torn in pieces, in contempt of Him, either by flesh or devils? (S. Charnock.)
Grace never blown quite out
Grace can never be so blown out, but there will be some smoke, some spark, whereby it may be rekindled. The smoking snuff of Peters grace was lighted again by a sudden look of his Master. (S. Charnock.)
Surprise at safety of Divine life in souls
To see a rich jewel in a childs hand, with a troop of thieves about him snatching at it, and yet not able to plunder, would raise an astonishment both in the actors and spectators, and make them conclude an invisible strength that protects the child, and defeats the invaders. (S. Charnock.)
Weak grace, weak glory
Though weak grace will carry a man to heaven, it will be just as a small and weak vessel surprised by a shattering storm, which, though it may get to the shore, yet with excessive hardships anti fears; such will sail through a stormy sea, and have a daily contest with stormy doubts, ready to overset their hopes; whereas a stout ship, well rigged, will play with the waves in the midst of a tempest, and at last pass through all difficulties, without many fears, into its haven. (S. Charnock.)
Weak Christians
Weak Christians are like glasses which are hurt with the least violent usage, otherwise, if gently handled, will continue a long time. (Sibbes.)
Good in seeming evils
Some things, though bad in themselves, yet discover some good, as smoke discovers some fire. Breaking out in the body shows strength of nature. Some infirmities discover more good than some seeming beautiful actions. Better it is that the water should run something muddily than not at all. Job had more grace in his distempers than his friends in their seeming wise carriage. (Sibbes.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson1891 · Public DomainOn vv18–2118. Behold my servant. Christ took the form of…
18. Behold my servant. Christ took the form of a servant. I will put my spirit upon him. Compare Matt. 3:17. He shall shew justice to the Gentiles. Announce himself as judge of the Gentiles. Compare Mark 3:8.
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.
J. W. McGarvey1914 · Public DomainOn v20J. W. McGarvey's The Fourfold Gospel [LIV. B. Parable…
J. W. McGarvey's The Fourfold Gospel [LIV. B. Parable of the Sower].
LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) Subdivision B. PARABLE OF THE SOWER. aMATT. XIII. 3-23; bMARK IV. 3-25; cLUKE VIII. 5-18.
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aBehold, c5 The sower went forth to sow his seed [Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally "goes forth" to it]: b4 And it came to pass, as he sowed, some seed aseeds fell by the way side, cand it was trodden under foot, and the birds of heaven acame and cdevoured it up. athem: [Palestine is an unfenced land, and the roads or paths lead through the fields. They are usually trodden hard by centuries of use. Grain falling on them could not take root. Its fate was either to be crushed by some foot, or to be carried off by some bird.] b5 And other aothers fell upon the rocky places, con the rock; bwhere it athey bhad not much earth; and straightway it athey bsprang up, because it athey bhad no deepness of earth: 6 and when the sun was risen, it was athey were bscorched; and because it athey bhad no root, it athey withered away. cand as soon as it grew, it withered away, because it had no moisture. [This seed fell upon a ledge of rock covered with a very thin coating of soil. Its roots were prevented by the rock from striking down to the moisture, and so under the blazing Syrian sun it died ere it had well begun to live.] b7 And other aothers bfell among aupon camidst bthe thorns, and the thorns grew up, cwith it, band [329] choked it, { athem: band it yielded no fruit. [Palestine abounds in thorns. Celsius describes sixteen varieties of thorny plants. Porter tells us that in the Plain of Gennesaret thistles grow so tall and rank that a horse can not push through them.] 8 And others { cother bfell into aupon bthe good ground, cand grew, and brought forth a hundredfold, band yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. asome a hundredfold, some sixty, some thirty. [Thirty-fold is a good crop in Palestine, but it is asserted that a hundred-fold has been reaped in the Plain of Esdraelon even in recent years. These four several conditions of soil may be readily found lying close to each other in the Plain of Gennesaret. A sowing like this described may have been enacted before the eyes of the people even while Jesus was speaking.] cAs he said these things, he cried [a method of emphasis rarely employed by Jesus], b9 And he said, a9 He that bWho hath ears to hear, let him hear. [A saying often used by Jesus. He intended it to prevent the people from regarding the parable as merely a beautiful description. It warned them of a meaning beneath the surface, and incited them to seek for it.] 10 And when he was alone [that is, after he had finished speaking all the parables. The explanation of the parable is put next to the parable to aid us in understanding it], athe disciples came, bthey that were about him with the twelve c9 and his disciples basked him of the parables. cwhat this parable might be. aand said unto him, Why speakest thou unto them in parables? [Their questions show that as yet parables were unusual.] 11 And he answered and said unto them, Unto you is given to know the mysteries { bis given the mystery aof the kingdom of heaven, bof God: abut to them cthe rest ait is not given. [save] cin parables; bunto them that are without, all things are done in parables. [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know ( 1Co_2:6-11). [330] Jesus already drew a line of demarcation between disciples and unbelievers; which line became more marked and visible after the church was organized at Pentecost. The word "mystery" in current language means that which is not understood; but as used in the Scriptures it means that which is not understood because it has not been revealed, but which is plain as soon as revealed. Bible mysteries are not unraveled by science, but are unfolded by revelation-- Col_1:26, 1Ti_3:16, Mat_11:25, Mat_11:26, Rev_17:5, Dan_2:47.] a12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. [To understand this saying, we must remember that it was the teaching of Jesus which was under discussion. In the beginning of his ministry Jesus taught plainly, and all his hearers had equal opportunity to know his doctrine and believe in him. But from now on his teaching would be largely veiled in parables. These parables would enrich their knowledge and understanding of the believers; but they would add nothing to the store of unbelievers, and their efforts to understand the parables would withdraw their minds from the truths which they had already learned, so that they would either forget them or fail to profit by them. If we improve our opportunities, they bring us to other and higher ones; but if we neglect them, even the initial opportunities are taken away.] 13 Therefore speak I to them in parables: b12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; cthat seeing they may not see, and hearing they may not understand. abecause seeing they see not, and hearing they hear not, neither do they understand. blest haply they should turn again, and it should be forgiven them. a14 And unto them is fulfilled the prophecy of Isaiah [ Isa_6:9, Isa_6:10], which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: 15 For this people's heart is waxed gross, And their ears are dull of hearing. [331] And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. [The language here is an elaboration of the thoughts contained in the Mat_13:12. The people saw Christ's miracles, but not in their true light; they heard his words, but not in their true meaning. Jesus could thus teach without hindrance, but, unfortunately for the unbelieving, they were hearing without obtaining any blessing. In the original passage which Matthew quotes, Isaiah is apparently commanded to harden the hearts of the people. If read superficially, it might seem that God desired to harden their hearts. The true meaning is that God commanded Isaiah to teach, even though the people, by hardening themselves against his teaching, should be made worse rather than better by it. Thus, though rebellious, Israel might not be blessed by Isaiah's teaching; they might, by their example, waken a wholesome fear in their posterity, and cause it to avoid like a sin.] 16 But blessed are your eyes, for they see; and your ears, for they hear. [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.] 17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. [Our Lord here gives us a glance into the very hearts of the prophets, and reveals to us their desire to be witnesses of Messiah's ministry. But knowing they were not to see their visions realized, they contented themselves with trying to understand the full meaning of their visions, that they might anticipate the days which were to come-- 1Pe_1:10-12.] b13 And he saith unto them, Know ye not this parable? and how shall ye know all the parables? [This is a concession rather than a reproof. Parables could not be understood without a key; but a few examples of parables explained would furnish such a key.] a18 Hear then ye the parable of the sower. c11 Now the parable is this: The seed is the word of [332] God. b14 The sower soweth the word. 15 And these cthose bby the way side, where the word is sown; aare they that have heard; band when they have heard,; cthen bstraightway cometh Satan, cthe devil, and taketh away the word from their heart, bwhich hath been sown in them. cthat they may not believe and be saved. a19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. [The four soils are four hearts into which truth is sown. The first heart, represented by the wayside, is one which is too hardened for the Word to make any impression. It represents several classes of people, as: 1. Those whose hearts have been made insensible by the routine of meaningless rites and lifeless formalities. 2. Those who had deadened their sensibilities by perversity and indifference. 3. Those whose hearts were hardened by the constant march and countermarch of evil thoughts. God's word lies on the surface of such hearts, and Satan can use any insignificant or innocent passing thoughts as a bird to carry out of their minds anything which they may have heard. The preacher's voice has scarcely died away until some idle criticism of him or some careless bit of gossip about a neighbor causes them to forget the sermon.] b16 And these cthose bin like manner are they that are sown upon the rocky places, crock bwho, when they have heard the word, straightway receive it cthe word with joy; b17 and they cthese bhave no root in themselves, but endure cwho believe for a while; bthen, when affliction or persecution ariseth because of the word, straightway they stumble. cand in time of temptation fall away. a20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; 21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because [333] of the word, straightway he stumbleth. [This shallow, rock-covered soil represents those who are deficient in tenacity of purpose. Those who receive the word, but whose impulsive, shallow nature does not retain it, and whose enthusiasm was as short-lived as it was vigorous. Any opposition, slight or severe, makes them partial or total apostates. As sunlight strengthens the healthy plant, but withers the sickly, ill-rooted one, so tribulation establishes real faith, but destroys its counterfeit.] b18 And others are they that are sown cwhich fell among the thorns, these are they that have heard, bthe word, cand as they go on their way bthe cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. cthey are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. a22 And he that was sown among the thorns, this is he that heareth the word; and the care of this world, and the deceitfulness of riches, choked the word, and he becometh unfruitful. [This third class represents those who begin well, but afterwards permit worldly cares to gain the mastery. These to-day outnumber all other classes, and perhaps they have always been so.] b20 And those are they that were sown upon c15 And that in the good ground; these are such as in an honest and good heart, having heard bhear cthe word, hold it fast, band accept it, and bear cand bring forth fruit with patience. bthirtyfold, and sixtyfold, and a hundredfold. a23 And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. [Christianity requires three things: a sower, good seed or a pure gospel, and an honest hearer. All hearers are not equal in faithfulness. But we are not to take it that the diversity is limited to the three rates or proportions specified. Of the four hearts indicated, the first one hears, but heeds nothing; the second one heeds, but is checked by [334] external influences; the third heeds, but is choked by internal influences; the fourth heeds and holds fast until the harvest. Gallio exemplifies the first ( Act_18:17). Peter and Mark for a time exemplified the second ( Mar_14:66-72, Act_12:25, Act_13:13, Act_15:37-39). The rich ruler and Demas represent the third ( Mat_19:22, 2Ti_4:10), as does also Judas Iscariot. Cornelius and the Beræans ( Act_10:33, Act_17:11) show us examples of the fourth.] b21 And he said unto them, Is the lamp brought to be put under the bushel, or under a bed, and not to be put on the stand? c16 No man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they which enter in may see the light. [A passage similar to this is found at Mat_5:15. See page 235.] b22 For there is nothing hid, save that it should be manifested; cthat shall not be made manifest; bneither was anything made secret, but that it should come to light. cthat shall not be known and come to light. b23 If any man hath ears to hear, let him hear. [This passage is often taken to indicate the exposure of all things on the day of judgment. While all things shall be revealed at the judgment, this passage does not refer to that fact. Jesus did not come to put his light under a bushel; that is, to hide his teaching. All inner instruction and private information was but temporary. Our Lord's design was to reveal, not conceal. What was now concealed was only to keep back that in the end it might be more fully known. Jesus covered his light as one might shelter a candle with his hand until the flame has fully caught hold of the wick.] 24 And he said unto them, cTake heed therefore how bwhat ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. cfor whosoever bhe that hath, to him shall be given: cand whosoever bhe that hath not, from him shall be taken away even that which he hath. cwhich he thinketh he hath. [Most of this passage has been explained just [335] above. See page 331. It warns us as to what we hear--things carnal or spiritual--and how we hear them, whether carefully or carelessly. As we measure attention unto the Lord, he measures back knowledge to us.]
[FFG 329-336]
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.
C. I. Scofield1917 · Public DomainOn v18This too is most significant. The rejected King of…
Gentiles
This too is most significant. The rejected King of Israel will turn to the Gentiles (cf.) Mat 10:5; Mat 10:6. In fulfilment this awaited the official rejection, crucifixion, and resurrection of Christ, and the final rejection of the risen Christ.; Luk 24:46; Luk 24:47; Act 9:15; Act 13:46; Act 28:25-28; Rom 11:11.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv18–19Connecting Statement:
Connecting Statement:
Here Matthew quotes the prophet Isaiah to show that Jesus' ministry fulfilled scripture.
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See
"Look" or "Listen" or "Pay attention to what I am about to tell you"
my ... I
All occurrences of these words refer to God. Isaiah is quoting what God said to him.
my beloved one, in whom my soul is well pleased
"he is my beloved one, and I am very pleased with him"
in whom my soul is well pleased
Here "soul" refers to the whole person. AT: "with whom I am very pleased" (See: Synecdoche)
he will proclaim justice to the Gentiles
The means that God's servant will tell the Gentiles that there will be justice. It can be stated clearly that God is the one who will bring about justice, and the abstract noun "justice" can be expressed as "what is right." AT: "he will announce to the nations that God will do for them what is right" (See: Assumed Knowledge and Implicit Information and Abstract Nouns)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv18, 2012:18 This quotation parallels Jesus’ baptism (3:13-17). • Justice…
12:18 This quotation parallels Jesus’ baptism (3:13-17). • Justice (or judgment) can have positive or negative implications; the context here favors a positive meaning (12:20; cp. 23:23).
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv18, 20 By judgment is meant a settled state because Christ…
By judgment is meant a settled state because Christ was to publish true religion among the Gentiles, and to cast out superstition, which thing wheresoever it is done, the Lord is said to reign and judge there, that is to say, to govern and rule matters.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18–21 18 Behold my servant, whom I have chosen; my…
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 shew judgment to the Gentiles.
Ver. 18. Behold my servant] My servant the Messias, as the Chaldee Paraphrast renders and expounds it. The Septuagint somewhat obscure the text by adding to it, "Behold my servant Jacob, and mine elect Israel." They are said to have translated against their wills; no wonder then they deal not so faithfully. Sure it is, that they have perverted various clear prophecies concerning Christ; as this, for instance; which therefore our evangelist and the rest of the apostles allege not out of their translation but out of the Hebrew verity. The Latins drink of the puddles, the Greeks of the rivers, but the Hebrews of the fountains, said Johan. Reuchlin.
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Whom I have chosen, my beloved, &c.] Ecce electum, dilectum. The Latins have a proverb, Deligas quem diligas. Choose for thy love, and then love for thy choice. God hath also chosen us in the Beloved, Eph 1:6, that we should be the beloved of his soul, or as the Septuagint there emphatically render it, "his beloved soul," Jer 12:7; εδωκα την ηγαπημενην ψυχην μου, Dilectam animam meam, Vulgate.
And he shall show judgment] That is the doctrine of the gospel (whereby is conveyed into the heart that spirit of judgment and of burning, Isa 4:4), or the sweet effect of it, true grace, which is called judgment, a little below, Mat 12:20.
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 vv18–21 The alteration is very little, and we must not…
The alteration is very little, and we must not expect to meet with quotations out of the Old Testament verbatim: it is enough that the sense is the same.
Behold my servant, whom I have chosen. The word indifferently signifieth a child or a servant, Christ is called the Lord’s servant, because he took upon him the form of a servant, and became obedient even to death, Phi 2:7,8;
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Whom I have chosen; my beloved, in whom my soul is well pleased: in Isaiah it is, whom I uphold; mine elect, in whom my soul delighteth. Matthew seems to have left out whom I uphold, and to have taken the next words, mine elect, and to have translated them, whom I have chosen, which was all said by the prophet. God chose the Lord Jesus Christ to be our Redeemer, and the Head of the elect; hence we are said to be chosen in him, Eph 1:4. Peter saith he was foreordained, 1Pe 1:20; 2:6, he is called a chief Cornerstone, elect. My beloved, in whom my soul
is well pleased: in Isaiah it is, in whom my soul delighteth: the sense is the same.
He shall bring forth judgment to the Gentiles, or to the nations. The words משׁפט, in the Hebrew, κρισις in the Greek, and judgment in the English, are all so variously used, as gives interpreters a great latitude to abound in their senses. The most probable to me is this: Judgment signifies a thing adjudged: all judgment is either of approbation or condemnation.
He shall bring forth, or he shall show, the things which God approveth and judgeth right, both in matters of doctrine, worship, and the government of the church of God, and in matters which concern the government of men’s lives and conversations: and to this end God promises to put his Spirit upon him, so Isa 11:2; 41:1; and John tells us it was not given him by measure, Joh 3:34, which is the same with being anointed with the oil of gladness above his fellows, Psa 45:7, which the apostle applies to Christ, Heb 1:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv18–21 And all the people were amazed,.... At the cure;…
And all the people were amazed,.... At the cure; it was such an instance of divine power, and so glaring a proof, that the person who wrought it was more than a man, and must be the Messiah. This is to be understood of the greater part of the people, not of every individual, and of the common people only; for it had a different effect upon the Pharisees, as hereafter appears; but in these it not only produced admiration, but conviction, faith, and confession:
and said, is not this the son of David? or the Messiah; for , "the son of David", is a character of the Messiah, well known among the Jews; See Gill on Mat 1:1 because he was promised to David, was to be raised up of his seed, and to spring from his loins. This question they put, not as doubting of it, but as inclining, at least, to believe it, if not as expressing their certainty of it: and is, as if they had said, who can this person be but the true Messiah, that has wrought such a miracle as this? for from his miracles they rightly concluded who he was; though the Jews since, in order to deprive Jesus of this true characteristic of the Messiah, deny that miracles are to be performed by him (n).
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(n) Maimon. Hilch. Melacim, c. 11. sect. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18–21 He shall show judgment to the heathens - That…
He shall show judgment to the heathens - That is, he shall publish the merciful Gospel to them also: the Hebrew word signifies either mercy or justice. Isaiah xlii, 1, &c.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18–21 Verse 18. Behold my servant] This title was given…
Verse 18. Behold my servant] This title was given to our blessed Lord in several prophecies. See Isa 42:1; Isa 53:2. Christ assumes it, Ps 40:7-9. Compare these with Joh 17:4, and Php 2:7. God required an acceptable and perfect service from man; but man, being sinful, could not perform it. Jesus, taking upon him the nature of man, fully performed the whole will of God, and communicates grace to all his followers, to enable them perfectly to love and worthily to magnify their Maker.
And he shall show judgment to the Gentiles.] That is, He will publish the Gospel to the heathens; for the word κρισιν here answers to the word משפט mishpat of the prophet, and it is used among the Hebrews to signify laws, precepts, and a whole system or body of doctrine. See Ps 19:9; Ps 119:30; Ps 119:39; Isa 58:2.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv18–21 Behold my servant, &c. The words are out of…
Behold my servant, &c. The words are out of the prophet Isaias, Chap. xli. 1. And it is observed that the Jews, before the coming of Jesus, used to expound them of their Messias. (Witham) --- Our Lord Jesus Christ may be called the Servant of the Almighty, because, as himself assures us, he came down not to be served, but to serve; or, as St. Remigius says, not on account of his divinity, but on account of his humanity, which he received from the pure flesh and blood of the immaculate Virgin. (in St. Thomas Aquinas) There is some difference in the text of Isaias, whence this is taken. The apostles and evangelists did not confine themselves to cite the very words of the text, but only the sense. (Bible de Vence)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv18–21 Behold my servant, whom I have chosen; my beloved,…
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 show judgment to the Gentiles.
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 vv18–21 18. Behold my servant — Christ, though the Son,…
18. Behold my servant — Christ, though the Son, humbled himself, and took upon himself the form of a servant. He shall show judgment — That is, he shall reveal the principles of truth and righteousness to the Gentiles. Here the enlargement of the dispensation of the Messiah beyond the limits of Judaism (which was so great a difficulty at first even with our Lord’s apostles and the Apostolic Church) is expressly predicted by the Old Testament prophets.
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 vv18–21 18. my servant] Israel as a nation is called…
18. my servant] Israel as a nation is called the servant of Jehovah, Isa_41:8. Here the same title is given to Jesus, as the representative of the nation.
judgment] The Hebrew word is used in a wider sense to denote “religion as the rule of life;” hence judgment may mean (1) “the law of Christ,” “the Gospel,” or (2) adhering to the strict meaning of the Greek word, “the divine sentence or decree.”
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to the Gentiles] Possibly our Lord in His retirement addressed Himself more especially to the Gentiles—the Greeks, Phœnicians, and others, settled near the Lake. “They about Tyre and Sidon, a great multitude, … came unto him,” Mar_3:8.
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 vv18–21 (18) Behold my servant.—The mysterious “servant of the Lord,”…
(18) Behold my servant.—The mysterious “servant of the Lord,” who is the central figure of the last part of Isaiah’s prophecies, appears sometimes as the representative of Israel’s righteousness, sometimes of its sins, now as one who bore his witness as a prophet and messenger of God, now as standing apart from all others in solitary greatness, or yet more solitary suffering. In each of these aspects the words of Isaiah found their highest fulfilment in the Son of Man. In referring these words to the Messiah, the Evangelist was following in the footsteps of the Chaldee Paraphrase, but we must remember also that the words recorded as heard at the Baptism of Jesus (almost verbally identical with those of the prophecy now cited) must also have suggested the application, especially as connected with the promise, “I will put My Spirit upon Him,” which had then received its fulfilment.
He shall shew judgment to the Gentiles.—The word “judgment” has a wide range of meaning in the Hebrew of Isaiah, and includes the work of a king, as teaching, no less than as executing, righteousness. As yet, of course, the work of preaching the gospel to the Gentiles had not begun, but St. Matthew notes, as it were, by anticipation, the spirit of love and gentleness which, when he wrote his Gospel, had brought them also within the range of the judgments—i.e., of the life-giving truths—of the righteous Judge. It is one of the many instances in which his record, though obviously written for Jews, is yet emphatically a Gospel for the Gentiles.
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 vv18–21 Behold my servant. Primarily, as would appear, Israel in…
Behold my servant. Primarily, as would appear, Israel in its ideal, up to which true Israelites came in measure, but only One came fully. Whom I have chosen (on hretisa). The Hebrew denotes "lay hold of" (dmta), i.e. for myself. Bengel has a beautiful note on the eiv on of the Received Text, Eiv , in, denotat perpeluam mentis paternae tendentiam erga dilectum, 2Pe_1:17." According to the LXX of 1Ch_29:1, David"s expression about Solomon affords a curious parallel, O uiov mou eiv on hretiken en autw Kuriov (edit. Dr. Swete). But Lagarde"s edition of the Lucianic text punctuates and accents differently, O uiov mou eiv on hretiken en autw kuriov , and this is much nearer to the Hebrew. My beloved, in whom my soul is well pleased: (Mat_3:17, note) I will put my Spirit upon him, and he shall show (declare, Revised Version) judgment to the Gentiles (kai krisin toiv eynesin apaggelei). Although krisiv usually represents in the New Testament God"s decision as to the character and life of men, it here must be understood, like mishpat in the original, of the Divine right as made known to them for their acceptance and imitation. It is "the true religion viewed on its practical side as a norm and standard for life in all its relations" (Delitzsch). The thought here, therefore, is not of Christ"s power to punish and avenge (though he refused to use it as yet), but of his bringing a revelation which should eventually spread, not only to the Jews who now rejected him, but to the Gentiles whom they despised.
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 v20 A bruised reed shall He not break.
Mat_12:20
A bruised reed shall He not break.
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The tenderness of Christ
1. The originality of Christ. It is easy to smile on the strong and prosperous: Christs smiles were for the weak.
2. The love of Christ is the root of His tenderness, This brought Him from the land of glory; He came to save man.
3. How practical Christs teaching.
4. But in dealing with bruised reed and dim wick, tenderness must be wise not to break the reed and quench the wick. No unwise precipitancy.
5. His work is not merely negative. He will do more than not break; He will strengthen. His work is perfect. (C. T. Coster.)
Compassion of Christ to weak believers
I. Some characteristics of weak believers.
1. The metaphor of a bruised reed conveys the idea of
(1) a state of weakness. He is weak in knowledge, love, faith, joy, zeal, prayer. He laments his weakness.
(2) A state of oppression. He feels himself crushed under a sense of guilt.
2. The metaphor of smoking flax conveys the idea of grace, true and sincere, but languishing and just expiring.
Describe the reality of religion in a low degree.
1. The Christian feels an uneasiness, emptiness, anxiety within.
2. He is very jealous of the sincerity of his religion.
3. He retains direction and tendency toward Christ. Even the smoking flax sends up some exhalations of love towards heaven.
II. The care and compassion of Jesus Christ for weak believers.
1. The declarations and assurances of Jesus.
2. His people in every age have found these promises good. Hear David, This poor man cried, etc.
3. Go to the cross and there learn this love and compassion. (President Davies.)
The Redeemers gentleness
Consider this narrative:-
I. As an exhibition of the personal character and disposition of Jesus.
1. He did not abandon His work in disgust.
2. He did not flag in it, but still healed all that came to Him.
3. He did not rail at His enemies, defy or denounce them to the people.
4. He quietly retired before the storm.
5. He avoided giving further offence.
II. View it in relation to his work and kingdom (Isa_42:1).
III. See the disposition of Jesus towards us individually.
1. Are we persecutors, He lets His meekness conquer hostility.
2. Are we weak in faith, He helps to victory.
3. Are we in affliction, He acts a kind part.
Learn:
1. To love and trust Him.
2. To imitate His spirit and conduct in times of persecution. (Congregational Pulpit.)
Bruised reed and smoking flax
Christ has nothing in common with demagogues, or world conquerors. The characteristics of His operations:-
I. Quietness. Rivulets noisy; deep, full rivers, still. Stillness the condition of growth.
II. Tenderness. Tenderness does not imply lack of force. Delicacy of touch in strong-natured men. Tenderness is not to be associated with moral indifference. In Him, associated with intense antagonism to moral evil.
III. Victorious on-going. No pause in the progress.
IV. So christ is the great creator of hope in the hearts of sin-cursed men-In His name shall the Gentiles trust, etc. (Preachers Monthly.)
Sweet comfort for feeble saints
I. A view of mortal frailty.
1. The encouragement in our text applies to weak ones.
2. To worthless things. A student cannot read bye smoking flax.
3. To offensive things.
4. These may yet be of some service.
II. The divine compassion.
III. There is certain victory-Till He send forth judgment unto victory. (C. H. Spurgeon.)
The tenderness of God
I. The tenderness of God as shown at certain periods and seasons of our lives.
II. If the bruised reed may represent our broken hopes, it may also represent our broken resolutions.
III. That Christ does not and will not apply the least force or violence to propagate his law or religion. God understands the structure of our minds and never offers violence to their free exercise. (W. M. H. Murray.)
Weakness prevalent
Have you ever thought how many weak things there are in the world? Look at the natural kingdom. How few are the oaks, and how many are the rushes! There is a rose, with a stem so fragile as to almost break under the burden of its own blushing and fragrant bloom. Yet God is God of the reed and the rose. (W. M. H. Murray.)
Tenderness better than terror
Why, you might as well try to frighten a flower into lifting its face toward the sun as to frighten a soul into lifting itself toward God! The attraction of light and love from above, and not the propulsion of fear from beneath, is what accomplishes the beautiful result. There is no need of any such rude and tyrannous force, such violent benevolence. (W. M. H. Murray.)
Tenderness toward the irresolute
Because you have broken one resolution, never imagine that He will not assist you to keep another, made with greater wisdom, and a more determined purpose. The temples of God, so far as we represent them, are all constructed out of ruins. He builds from the fragments of an ancient overthrow. Be persuaded of this, that nothing good in you ever escapes the notice of God. He is not, as some seem to picture Him, a heartless overseer, standing over you whip in hand, and watching for a chance to get in a blow. His observation is like a gardeners. There is not a bud of promise that can open in your soul, there is not an odour that can be added to the fragrance of your lives, that He does not detect it and rejoice in it. Whatever beautifies you glorifies Him. He delights in your development, and smiles on your every effort in that direction. (W. M. H. Murray.)
Tenderness toward the outcast
I met a man the other day who had lived like the prodigal; wasted the substance of body and brain in riotous living. A magnificent wreck he was. A man who stood as I have seen a tree stand after a fire had swept through the forest-blasted and charred to the very core, all the life and vigour burnt out of it;yet keeping its magnificent girth and symmetry of proportion, even to the topmost bough. So that man stood. I took him kindly by the hand, and said, Friend, there is hope in your future yet. He drew himself slowly up until he stood at hie straightest, looked me steadily in the eye, and said, Do you mean to say, Mr. Murray, that if I went to-night to God, He would pardon such a wretch as I? See how he misunderstood God! See how we all misunderstand Him! Pardon! Is there any one He will not pardon? Is there a noisome marsh or stagnant pool on the face of the whole earth so dark, so reeking with rottenness and mire, that the sun scorns to shine on it? And is there a man so low, so heavy with corruption, so coarse and brutal, that Gods love does not seek him out? How is the world to be redeemed if you put a limit to Gods love? How is the great mass of humanity to be washed and lifted, if the thoughts of God are like our thoughts, and His ways like our ways? It is because He does not love as we do, because He does not feel as we do, because He does not act as we do, that I have any hope for my race-that I have any hope for myself. (W. M. H. Murray.)
Encouragement for new converts
I. The new convert typified by the bruised reed. A reed one of the frailest things in nature, a fit image of a person whose mind is newly turned to a knowledge of Divine truth; a bruised reed, they go in sorrow. God gentle to such.
II. The smoking flax shall he not quench. Before, it was portrayed by brokenness of heart; here, by weakness of faith. Of all things in the world flax is the most combustible. The smallest spark will kindle it into a blaze. The faith little, but real. The flax was smoking. A painted fire would have occasioned no smoke; however small therefore the fire, it was certainly a real fire. (H. Blunt.)
The gentleness of Christ
I. Examples of Christs gentleness recorded in Scripture.
1. In His dealing with His disciples (Luk_9:55; Joh_14:9; Mar_9:33-34; Joh_20:27; Joh_21:15-17).
2. And so in like manner to all the people (Mat_11:28-30; Luk_7:36-48; Joh_8:3-11).
II. Some great truths taught us by Christs gentleness.
1. It implies that when there is so much as a spark of life in the conscience, there is possibility of entire conversion to God.
2. The only sure way of fostering the beginnings of repentance is to receive them with gentleness and compassion. How great a consolation there is in this Divine tenderness of Christ. (H. E. Manning.)
Gods care specific
I. Our entire dependence upon God. We are not trees able to resist, but reeds.
II. The text seems to imply that God sometimes bruises us. Life is a discipline. (G. H. Hepworth, D. D.)
Gods method with the weak and weary
I. The special treatment, negatively stated.
1. Considerate, not arbitrary.
2. Sparing.
3. Merciful.
4. Conciliating-He does not reject and despise.
II. The works in the ministry of Christ that fulfils the promise,
1. The redemptive works.
(1) The incarnation.
(2) Atonement.
2. Co-operative works.
(1) Means of grace.
(2) Discipline.
(3) Example.
(4) Guidance.
(5) Support. (W. E. M. Linfield, D. D.)
An improving discipline
As the flax is broken in the hackle spun by hard, patient labour into thread, woven with care and skill into the woof, and by exposure to light and darkness, dew and sunshine, heat and cold, is bleached and fulled into shining linen, so shall the glorious appearance of the redeemed come out of the great tribulation of life, and from the fulling in the blood of the Lamb. (W. E. M. Linfield, D. D.)
An emblem of the useless
A reed is, at the best, but a very ignoble growth in the vegetable world; it has no flowers for the hand of taste; it has no fruits for the lap of toil; it has no timber for architecture; it can form no weapon for war; it may render a very poor and uncertain support if you cut it into a slender staff, or it may perhaps solace a weary hour with very questionable music if you shape it into a shepherds pipe; but at the best a reed is one of the least precious things in the vegetable kingdom. (F. Greeves.)
Weak grace may be victorious
I. The object.
1. A bruised reed-such as are convinced of their own weakness, vanity, and emptiness.
2. The smoking flax of the wick of a candle, wherein there is not only no profit, but some trouble and noisomeness.
II. The act-He shall not break … not quench.
III. The continuance of IT-Till He send forth judgment unto victory. Doctrine. True; though weak, grace shall be preserved, and in the end prove victorious.
1. The love of God is engaged in its preservation.
2. The power of God.
3. The holiness of God.
4. The wisdom of God.
5. The glory of God.
Further, Christ is engaged in this work, as
(1) A purchaser of His people;
(2) An actual proprietor and possessor by way of
(a) donation from His Father;
(b) conquest of every gracious person;
(c) mutual consent and agreement;
(d) appointment to take care of every believer.
Christs charge was
(a) to redeem them;
(b) to be their governor;
(c) to receive them;
(d) to perfect them. (S. Charnock.)
Bruised reed
Jerome takes it for a musical instrument made of a reed which shepherds used to have, which, when bruised, is flung away by the musician, as disdaining to spend his breath upon such a vile instrument that emits no pleasant sound. (S. Charnock.)
Smoking flax
Though He walk in the way where bruised reeds lie, He will step over them, and not break them more; He will not tread upon a little smoking flax that lies languishing upon the ground, and so put it out with His foot, though it hurts the eyes with its smoke, and offends the nostrils with its stench. (Maldonatus.)
Security in abundant grace
The sun is not able to dry up a drop of sea-water that lies in the midst of the sand, which the sea every minute rolls upon and preserves; neither can the flesh the least grace, while the fulness of Christ flows out upon it to supply it. (S. Charnock.)
Special care of the weak ones
As the sickly, faint child, hardly able to go, and not the strong one, is the object of the fathers pity, the weaker thy faith, which lies mixed with a world of strong corruptions, the more will Christ be affected with thy case, and pity that grace of His own which suffers under them. (S. Charnock.)
Safety in being like Christ
Well, then, will Christ suffer one to perish who hath the same nature, spirit, and mind which He Himself hath? Will He endure that His own picture, limned by the art of His Spirit, with the colours of His own blood, in so near a resemblance to Him, that He hath not His image again in anything in the world besides it; and this drawn for His own glory, that He might be a head among many brethren; will He suffer so excellent a piece as this to be torn in pieces, in contempt of Him, either by flesh or devils? (S. Charnock.)
Grace never blown quite out
Grace can never be so blown out, but there will be some smoke, some spark, whereby it may be rekindled. The smoking snuff of Peters grace was lighted again by a sudden look of his Master. (S. Charnock.)
Surprise at safety of Divine life in souls
To see a rich jewel in a childs hand, with a troop of thieves about him snatching at it, and yet not able to plunder, would raise an astonishment both in the actors and spectators, and make them conclude an invisible strength that protects the child, and defeats the invaders. (S. Charnock.)
Weak grace, weak glory
Though weak grace will carry a man to heaven, it will be just as a small and weak vessel surprised by a shattering storm, which, though it may get to the shore, yet with excessive hardships anti fears; such will sail through a stormy sea, and have a daily contest with stormy doubts, ready to overset their hopes; whereas a stout ship, well rigged, will play with the waves in the midst of a tempest, and at last pass through all difficulties, without many fears, into its haven. (S. Charnock.)
Weak Christians
Weak Christians are like glasses which are hurt with the least violent usage, otherwise, if gently handled, will continue a long time. (Sibbes.)
Good in seeming evils
Some things, though bad in themselves, yet discover some good, as smoke discovers some fire. Breaking out in the body shows strength of nature. Some infirmities discover more good than some seeming beautiful actions. Better it is that the water should run something muddily than not at all. Job had more grace in his distempers than his friends in their seeming wise carriage. (Sibbes.)
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 vv18–21 18. Behold my servant. Christ took the form of…
18. Behold my servant. Christ took the form of a servant. I will put my spirit upon him. Compare Matt. 3:17. He shall shew justice to the Gentiles. Announce himself as judge of the Gentiles. Compare Mark 3:8.
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.
J. W. McGarvey 1914 · Public Domain On v20 J. W. McGarvey's The Fourfold Gospel [LIV. B. Parable…
J. W. McGarvey's The Fourfold Gospel [LIV. B. Parable of the Sower].
LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) Subdivision B. PARABLE OF THE SOWER. aMATT. XIII. 3-23; bMARK IV. 3-25; cLUKE VIII. 5-18.
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aBehold, c5 The sower went forth to sow his seed [Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally "goes forth" to it]: b4 And it came to pass, as he sowed, some seed aseeds fell by the way side, cand it was trodden under foot, and the birds of heaven acame and cdevoured it up. athem: [Palestine is an unfenced land, and the roads or paths lead through the fields. They are usually trodden hard by centuries of use. Grain falling on them could not take root. Its fate was either to be crushed by some foot, or to be carried off by some bird.] b5 And other aothers fell upon the rocky places, con the rock; bwhere it athey bhad not much earth; and straightway it athey bsprang up, because it athey bhad no deepness of earth: 6 and when the sun was risen, it was athey were bscorched; and because it athey bhad no root, it athey withered away. cand as soon as it grew, it withered away, because it had no moisture. [This seed fell upon a ledge of rock covered with a very thin coating of soil. Its roots were prevented by the rock from striking down to the moisture, and so under the blazing Syrian sun it died ere it had well begun to live.] b7 And other aothers bfell among aupon camidst bthe thorns, and the thorns grew up, cwith it, band [329] choked it, { athem: band it yielded no fruit. [Palestine abounds in thorns. Celsius describes sixteen varieties of thorny plants. Porter tells us that in the Plain of Gennesaret thistles grow so tall and rank that a horse can not push through them.] 8 And others { cother bfell into aupon bthe good ground, cand grew, and brought forth a hundredfold, band yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. asome a hundredfold, some sixty, some thirty. [Thirty-fold is a good crop in Palestine, but it is asserted that a hundred-fold has been reaped in the Plain of Esdraelon even in recent years. These four several conditions of soil may be readily found lying close to each other in the Plain of Gennesaret. A sowing like this described may have been enacted before the eyes of the people even while Jesus was speaking.] cAs he said these things, he cried [a method of emphasis rarely employed by Jesus], b9 And he said, a9 He that bWho hath ears to hear, let him hear. [A saying often used by Jesus. He intended it to prevent the people from regarding the parable as merely a beautiful description. It warned them of a meaning beneath the surface, and incited them to seek for it.] 10 And when he was alone [that is, after he had finished speaking all the parables. The explanation of the parable is put next to the parable to aid us in understanding it], athe disciples came, bthey that were about him with the twelve c9 and his disciples basked him of the parables. cwhat this parable might be. aand said unto him, Why speakest thou unto them in parables? [Their questions show that as yet parables were unusual.] 11 And he answered and said unto them, Unto you is given to know the mysteries { bis given the mystery aof the kingdom of heaven, bof God: abut to them cthe rest ait is not given. [save] cin parables; bunto them that are without, all things are done in parables. [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know ( 1Co_2:6-11). [330] Jesus already drew a line of demarcation between disciples and unbelievers; which line became more marked and visible after the church was organized at Pentecost. The word "mystery" in current language means that which is not understood; but as used in the Scriptures it means that which is not understood because it has not been revealed, but which is plain as soon as revealed. Bible mysteries are not unraveled by science, but are unfolded by revelation-- Col_1:26, 1Ti_3:16, Mat_11:25, Mat_11:26, Rev_17:5, Dan_2:47.] a12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. [To understand this saying, we must remember that it was the teaching of Jesus which was under discussion. In the beginning of his ministry Jesus taught plainly, and all his hearers had equal opportunity to know his doctrine and believe in him. But from now on his teaching would be largely veiled in parables. These parables would enrich their knowledge and understanding of the believers; but they would add nothing to the store of unbelievers, and their efforts to understand the parables would withdraw their minds from the truths which they had already learned, so that they would either forget them or fail to profit by them. If we improve our opportunities, they bring us to other and higher ones; but if we neglect them, even the initial opportunities are taken away.] 13 Therefore speak I to them in parables: b12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; cthat seeing they may not see, and hearing they may not understand. abecause seeing they see not, and hearing they hear not, neither do they understand. blest haply they should turn again, and it should be forgiven them. a14 And unto them is fulfilled the prophecy of Isaiah [ Isa_6:9, Isa_6:10], which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: 15 For this people's heart is waxed gross, And their ears are dull of hearing. [331] And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. [The language here is an elaboration of the thoughts contained in the Mat_13:12. The people saw Christ's miracles, but not in their true light; they heard his words, but not in their true meaning. Jesus could thus teach without hindrance, but, unfortunately for the unbelieving, they were hearing without obtaining any blessing. In the original passage which Matthew quotes, Isaiah is apparently commanded to harden the hearts of the people. If read superficially, it might seem that God desired to harden their hearts. The true meaning is that God commanded Isaiah to teach, even though the people, by hardening themselves against his teaching, should be made worse rather than better by it. Thus, though rebellious, Israel might not be blessed by Isaiah's teaching; they might, by their example, waken a wholesome fear in their posterity, and cause it to avoid like a sin.] 16 But blessed are your eyes, for they see; and your ears, for they hear. [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.] 17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. [Our Lord here gives us a glance into the very hearts of the prophets, and reveals to us their desire to be witnesses of Messiah's ministry. But knowing they were not to see their visions realized, they contented themselves with trying to understand the full meaning of their visions, that they might anticipate the days which were to come-- 1Pe_1:10-12.] b13 And he saith unto them, Know ye not this parable? and how shall ye know all the parables? [This is a concession rather than a reproof. Parables could not be understood without a key; but a few examples of parables explained would furnish such a key.] a18 Hear then ye the parable of the sower. c11 Now the parable is this: The seed is the word of [332] God. b14 The sower soweth the word. 15 And these cthose bby the way side, where the word is sown; aare they that have heard; band when they have heard,; cthen bstraightway cometh Satan, cthe devil, and taketh away the word from their heart, bwhich hath been sown in them. cthat they may not believe and be saved. a19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. [The four soils are four hearts into which truth is sown. The first heart, represented by the wayside, is one which is too hardened for the Word to make any impression. It represents several classes of people, as: 1. Those whose hearts have been made insensible by the routine of meaningless rites and lifeless formalities. 2. Those who had deadened their sensibilities by perversity and indifference. 3. Those whose hearts were hardened by the constant march and countermarch of evil thoughts. God's word lies on the surface of such hearts, and Satan can use any insignificant or innocent passing thoughts as a bird to carry out of their minds anything which they may have heard. The preacher's voice has scarcely died away until some idle criticism of him or some careless bit of gossip about a neighbor causes them to forget the sermon.] b16 And these cthose bin like manner are they that are sown upon the rocky places, crock bwho, when they have heard the word, straightway receive it cthe word with joy; b17 and they cthese bhave no root in themselves, but endure cwho believe for a while; bthen, when affliction or persecution ariseth because of the word, straightway they stumble. cand in time of temptation fall away. a20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; 21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because [333] of the word, straightway he stumbleth. [This shallow, rock-covered soil represents those who are deficient in tenacity of purpose. Those who receive the word, but whose impulsive, shallow nature does not retain it, and whose enthusiasm was as short-lived as it was vigorous. Any opposition, slight or severe, makes them partial or total apostates. As sunlight strengthens the healthy plant, but withers the sickly, ill-rooted one, so tribulation establishes real faith, but destroys its counterfeit.] b18 And others are they that are sown cwhich fell among the thorns, these are they that have heard, bthe word, cand as they go on their way bthe cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. cthey are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. a22 And he that was sown among the thorns, this is he that heareth the word; and the care of this world, and the deceitfulness of riches, choked the word, and he becometh unfruitful. [This third class represents those who begin well, but afterwards permit worldly cares to gain the mastery. These to-day outnumber all other classes, and perhaps they have always been so.] b20 And those are they that were sown upon c15 And that in the good ground; these are such as in an honest and good heart, having heard bhear cthe word, hold it fast, band accept it, and bear cand bring forth fruit with patience. bthirtyfold, and sixtyfold, and a hundredfold. a23 And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. [Christianity requires three things: a sower, good seed or a pure gospel, and an honest hearer. All hearers are not equal in faithfulness. But we are not to take it that the diversity is limited to the three rates or proportions specified. Of the four hearts indicated, the first one hears, but heeds nothing; the second one heeds, but is checked by [334] external influences; the third heeds, but is choked by internal influences; the fourth heeds and holds fast until the harvest. Gallio exemplifies the first ( Act_18:17). Peter and Mark for a time exemplified the second ( Mar_14:66-72, Act_12:25, Act_13:13, Act_15:37-39). The rich ruler and Demas represent the third ( Mat_19:22, 2Ti_4:10), as does also Judas Iscariot. Cornelius and the Beræans ( Act_10:33, Act_17:11) show us examples of the fourth.] b21 And he said unto them, Is the lamp brought to be put under the bushel, or under a bed, and not to be put on the stand? c16 No man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they which enter in may see the light. [A passage similar to this is found at Mat_5:15. See page 235.] b22 For there is nothing hid, save that it should be manifested; cthat shall not be made manifest; bneither was anything made secret, but that it should come to light. cthat shall not be known and come to light. b23 If any man hath ears to hear, let him hear. [This passage is often taken to indicate the exposure of all things on the day of judgment. While all things shall be revealed at the judgment, this passage does not refer to that fact. Jesus did not come to put his light under a bushel; that is, to hide his teaching. All inner instruction and private information was but temporary. Our Lord's design was to reveal, not conceal. What was now concealed was only to keep back that in the end it might be more fully known. Jesus covered his light as one might shelter a candle with his hand until the flame has fully caught hold of the wick.] 24 And he said unto them, cTake heed therefore how bwhat ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. cfor whosoever bhe that hath, to him shall be given: cand whosoever bhe that hath not, from him shall be taken away even that which he hath. cwhich he thinketh he hath. [Most of this passage has been explained just [335] above. See page 331. It warns us as to what we hear--things carnal or spiritual--and how we hear them, whether carefully or carelessly. As we measure attention unto the Lord, he measures back knowledge to us.]
[FFG 329-336]
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.
C. I. Scofield 1917 · Public Domain On v18 This too is most significant. The rejected King of…
Gentiles
This too is most significant. The rejected King of Israel will turn to the Gentiles (cf.) Mat 10:5; Mat 10:6. In fulfilment this awaited the official rejection, crucifixion, and resurrection of Christ, and the final rejection of the risen Christ.; Luk 24:46; Luk 24:47; Act 9:15; Act 13:46; Act 28:25-28; Rom 11:11.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv18–19 Connecting Statement:
Connecting Statement:
Here Matthew quotes the prophet Isaiah to show that Jesus' ministry fulfilled scripture.
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See
"Look" or "Listen" or "Pay attention to what I am about to tell you"
my ... I
All occurrences of these words refer to God. Isaiah is quoting what God said to him.
my beloved one, in whom my soul is well pleased
"he is my beloved one, and I am very pleased with him"
in whom my soul is well pleased
Here "soul" refers to the whole person. AT: "with whom I am very pleased" (See: Synecdoche)
he will proclaim justice to the Gentiles
The means that God's servant will tell the Gentiles that there will be justice. It can be stated clearly that God is the one who will bring about justice, and the abstract noun "justice" can be expressed as "what is right." AT: "he will announce to the nations that God will do for them what is right" (See: Assumed Knowledge and Implicit Information and Abstract Nouns)
translationWords
servant
chosen one
beloved
soul
Holy Spirit
judge
Gentile
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 vv18, 20 12:18 This quotation parallels Jesus’ baptism (3:13-17). • Justice…
12:18 This quotation parallels Jesus’ baptism (3:13-17). • Justice (or judgment) can have positive or negative implications; the context here favors a positive meaning (12:20; cp. 23:23).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.