Exegetical and Hermeneutical Commentary of Matthew 12:15

But when Jesus knew [it,] he withdrew himself from thence: and great multitudes followed him, and he healed them all;

15. he withdrew himself from thence ] See ch. Mat 10:23. Jesus follows the principle which He laid down for His disciples’ guidance.

Fuente: The Cambridge Bible for Schools and Colleges

Verse 15. Jesus – withdrew himself from thence] It is the part of prudence and Christian charity not to provoke, if possible, the blind and the hardened; and to take from them the occasion of sin. A man of God is not afraid of persecution; but, as his aim is only to do good, by proclaiming every where the grace of the Lord Jesus, he departs from any place when he finds the obstacles to the accomplishment of his end are, humanly speaking, invincible, and that he can not do good without being the means of much evil. Yield to the stream when you cannot stem it.

Great multitudes followed him, and he healed them all] The rejection of the Gospel in one place has often been the means of sending it to and establishing it in another. Jesus healed all that followed him, i.e. all who had need of healing, and who desired to be healed; for thus the passage must be understood: – and is he not still the same? No soul shall ever implore his healing power in vain; but let it be remembered, that only those who follow Christ, and apply to him, are healed of their spiritual maladies.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Here is nothing in these two verses but what we have before met with: the multitudes have followed Christ in all his motions, from his first beginning to preach and to work his miraculous operations.

He healed them all, must be understood of those that were sick. The charge he gives is the same which we have often met with, of which no satisfactory account can be given, further than that, knowing his time was not yet come, and he had much work to do before his death, he useth all prudent means to preserve his life, reserving himself for the further work which his Father left him to do. The publishing of his miracles would have made a great noise, and possibly have more enraged the Pharisees against him; neither did he seek his own glory, but the glory of him that sent him.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. But when Jesus knew it, hewithdrew himself from thencewhither, our Evangelist says not;but Mark (Mr 3:7) says “itwas to the sea“to some distance, no doubt, from thescene of the miracle, the madness, and the plotting just recorded.

and great multitudes followedhim, and he healed them allMark gives the followinginteresting details: “A great multitude from Galilee followedHim, and from Judea and from Jerusalem, and from Idumea, and frombeyond Jordan; and they about Tyre and Sidon, a great multitude, whenthey had heard what great things He did, came unto Him. And He spaketo His disciples, that a small ship”or “wherry””shouldwait on Him because of the multitude, lest they should throng Him.For He had healed many; insomuch that they pressed upon Him for totouch Him, as many as had plagues. And unclean spirits, when they sawHim, fell down before Him, and cried, saying, Thou art the Son ofGod. And He straitly charged them that they should not make Himknown” (Mr 3:7-12).How glorious this extorted homage to the Son of God! But as this wasnot the time, so neither were they the fitting preachers, as BENGELsays. (See on Mr 1:25, and compareJas 2:19). Coming back now toour Evangelist: after saying, “He healed them all,” hecontinues:

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But when Jesus knew it,…. Their consultation against him, as he did, not by any discovery made to him by men, but as the omniscient God; he withdrew himself from thence; from the synagogue and city, where he was, to the sea of Galilee, and his disciples with him, as Mark observes; not through fear, but because his time was not yet come, that he must suffer and die for his people; he had some other work to do first, and therefore rightly and wisely provides for his safety. And great multitudes followed him; from Galilee, Judea, Jerusalem, Idumea, and from beyond Jordan; and were joined by another multitude of people, who came from about Tyre and Sidon, as Mark relates: so that his departure was not so very private; nor was he forsaken by the common people, though the Pharisees were so offended with him. And he healed them all; that stood in need of healing, as many as had plagues and unclean spirits; practising agreeably to his doctrine, that it was lawful to do good on the sabbath day, and to heal the bodies as well as the souls of men.

Fuente: John Gill’s Exposition of the Entire Bible

Perceiving (). Second aorist active participle of . Jesus read their very thoughts. They were now plain to any one who saw their angry countenances.

Fuente: Robertson’s Word Pictures in the New Testament

JESUS WITH A MULTITUDE AT TIBERIAS

V. 15-21

1) “But when Jesus knew it,” (ho de lesous gnous) “Then Jesus knowing what they were doing or attempting,” not because of anything they said, but because of his omniscience – because He knoweth (continually) what is in man, Joh 2:25; 1Jn 3:20.

2) “He withdrew himself from thence:” (anechroresen ekeithen) “Went out and away from that place;” Mr 3:7 says “to the sea,” or toward the sea, some distance from the synagogue, scene of the miracle of healing and subsequent plotting of the Pharisees and Herodians.

3) “And great multitudes followed him,” (kai ekolouthesan auto polloi) “And there were many who followed him,” who moved after Him, in the direction He was going, toward the sea. The time came when He did not withdraw, Joh 7:6; Joh 7:8; Joh 7:30; Joh 8:20; Joh 10:31; Joh 11:8.

4) “And he healed them all;” (kai etherrpeusen autous pantas) “And he healed them, all of them;” His works of mercy were not withheld from the needy, because of plots against His life, as He withdrew to a place near the sea of Galilee, for this further episode of healing and helping the needy, Mat 10:23; Mr 3:7-12.

Fuente: Garner-Howes Baptist Commentary

Section 27

JESUS THE HEALING SERVANT OF JEHOVAH

(Parallel: Mar. 3:7-12)

TEXT: 12:1521

15.

And Jesus perceiving it withdrew from thence: and many followed him; and he healed them all,

16.

and charged them that they should not make him known:

17.

that it might be fulfilled which was spoken through Isaiah the prophet, saying,

18.

Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit upon him, And he shall declare judgment to the Gentiles.

19.

He shall not strive, nor cry aloud; Neither shall any one hear his voice in the streets.

20.

A bruised reed shall he not break, and smoking flax shall he not quench, Till he send forth judgment unto victory.

21.

And in his name shall the Gentiles hope.

THOUGHT QUESTIONS

a.

How does this passage harmonize with those instances where Jesus told some of the healed to spread the good news of their healing?

b.

How does this passage harmonize with those great public sermons that Jesus delivered where thousands of disciples and multitudes of listeners were present and so stirred up as to decide to make Him their King? What is the difference between Jesus methods and the tactics described in this text as not to be used by the Messiah? How are we to harmonize them?

c.

Did Jesus ever fail to heal anyone? How do you harmonize your answer with the fact that at Nazareth, for example, He could not heal many because of their unbelief? (See Mar. 6:5)

d.

Isaiah had predicted that the Messiah would not use any of the methods that great world leaders knew are absolutely necessary to promote great movements in human society. How, then, could Jesus possibly hope to succeed without using those methods? Now, after answering that question, deal with this one: how far has the church followed her Lord and how far has the Church let herself be victimized by the belief that success in this world is to be measured by the worlds standards and gained by use of this worlds methods?

PARAPHRASE AND HARMONY

Aware that the Pharisees and Herodians were plotting against Him, to arrest and ultimately kill Him, Jesus walked out of the synagogue, where He had healed the man who had had a shrivelled hand, and took His disciples down to the lakeshore of the Sea of Galilee. People in great numbers followed Him down there and He healed everyone. They kept coming from Galilee, Judea, Jerusalem, Idumaea, from the district beyond the Jordan and from as far away as Tyre and Sidon up in Phoenicia! This vast multitude came because they had heard about his wonderful ministry. Then Jesus suggested to His disciples to keep a boat just offshore ready for Him to board, because of the mob of people. He had healed so many people that the crowd kept coming, crowding around Him, trying to touch Him. Whenever people possessed by demonic spirits caught sight of Jesus, they would fall down before Him, screaming: You are Gods Son! Repeatedly Jesus sternly warned them that they must not interfere with His own revelation of Himself by their ill-timed revelations. Nor were the freed demoniacs to make Him any more famous than He was.

This all resulted in the fulfillment of what the prophet Isaiah had written (Isa. 42:1-4):

Observer what kind of Servant I have chosen for myself:
Notice my Beloved who pleases me well!
I have chosen to put the fulness of my Holy Spirit bodily in Him.
As a result, He will be qualified to announce true justice to all people, even to the Gentiles.
But He will not argue and shout.
Nor will He make loud speeches in the streets.
He will never crush the weak nor destroy the smallest amount of faith.
He will not stop until He has won the victory, making justice to triumph!
He will be the hope of the world!

SUMMARY

So many people followed Jesus, despite His growing enmity with the religious leaders, that the people mobbed Him. Yet He kept helping them, keeping an escape route ready in event of necessity to finish His task. Among those who came for healing were demoniacs whom Jesus forbade to reveal His real identity and create more sensational news than His ministry at this point required. This total picture of Jesus at work brought to fulfillment something Isaiah had said about Gods Servant: The Servant of Jaweh, fully acceptable to God would be filled with Gods own Spirit, thus qualified to announce His judgments. His appearance on earth would be unassuming, quiet and helpful to the weakest. He would not give up nor fail without having accomplished Gods purpose. Even the lowly Gentiles could have reason for hope because of Him

NOTES

A. SITUATION: JESUS MAKES A STRATEGIC WITHDRAWAL (12:15, 16)

Mat. 12:15 And Jesus perceiving it, withdrew from thence. Here is exemplified in Jesus own practice the very tactic He urged upon His men: Be wise as serpents and harmless as doves, (Mat. 10:16; cf. also Mat. 10:23) His retreat in the presence of growing opposition is doubly motivated;

1.

He steps away quietly from the immediate hostility and danger of the religious leaders plotting His untimely murder. He knew that He must eventually go to the cross and carefully prepared His disciples to face that hour, but His hour is not yet come. Here He follows His own prudent advice given the Apostles earlier, whereby He may live to fight another day, Rather than destroy His enemies with a single word of power which would have blasted them into eternity, He patiently withdrew, giving them more time to reconsider His message and credentials. By His leaving, He took the pressure off of them, permitting them occasion for cooler reflection. In this we see the real meekness of our Teacher,

2.

He withdraws, not merely to save His own skin, but in order to be free to continue ministering to the needs of people while there is yet opportunity. (Cf. Joh. 11:8-10; Joh. 9:4-5) This motivation becomes clear, not only from the fact that He continued to meet peoples needs, but especially from the strict injunction to silence He laid upon the healed. (Mat. 12:16) Actually, the greater amazement is that Jesus was able to carry on His teaching ministry so well as He did, so famous had His healing ministry become! And, despite the time-consuming hindrance represented by the multitudes as their needs cut into His available teaching time, still He sent none away without helping them. (Cf. Mat. 15:30; Mat. 19:2; Mat. 8:16; Mar. 3:7-12; Luk. 6:17-19)

And many followed him; and he healed them all. (For details, see Mar. 3:7-12; Luk. 6:17-19) Why should the crowds flock around Jesus, whereas their own rabbis lost their crowds? What was the magnetic drawing power that brought these thousands from distant areas? Was it merely His wonderful power to work miracles?

1.

His miracles are a concentrated exercise of divine power unknown even among the miracle-working prophets of the old dispensation. The great signs and wonders of ministries such as those of Elijah, Elisha, Isaiah and Moses, though directly connected with the giving of the ancient revelations, were not nearly so compactly concentrated in the daily labors of any one of these great men. By contrast, Jesus daily activities multiplied evidences of Gods immediate, personal intervention into Jewish history. This excited the tired, disillusioned hearts of despairing Hebrews who longed for some word from Jehovah, some evidence of His concern for His people after 400 years of silence broken only by the now all-but-silenced voice of John the Baptist.

2.

But something else, itself as soul-stirring as the miracles, proved just as marvellous and just as successful a gatherer of crowds as the working of signs and wonders. Jesus had proven Himself to be absolutely Universal: He was every mans Savior and Friend. He had recognized no classes, separated Himself from no mans need. Time and again He had shown Himself quite independent of the exclusivistic prejudices of ecclesiastical Judaism. He not only worked miracles and preached thrilling sermons. He acted like a God who cares about us. Despite the frustrations surrounding the teaching of His Apostles, because of the limited time left Him before the ultimate crises culminating in the cross, still He chose to teach His Apostles how to minister to people by being available when people had need. His example made His teaching easier to catch, so He really taught more effectively even though all seemed to conspire against His efforts.

Mat. 12:16 And charged them that they should not make him known. (See on Mat. 8:4; cf. also Mat. 9:30; Mar. 5:43; Mar. 7:36; Mar. 8:30; Luk. 4:34-35; Luk. 4:41; Luk. 8:56) This order that they keep these things secret was absolutely essential if He were to remain free to continue His work. How little the common people really understood the pressure under which Jesus was operating. Pressure from the murderous religious leaders, pressure from the Zealots to establish a worldly kingdom, pressure from the crowds themselves to give them endless help of all kinds, and pressure from ignorant friends and disciples who thought they knew best. (cf. Mat. 16:22; Mar. 3:21; Joh. 7:3-4)

Though the Master had specific goals to meet within the time limits of His earthly mission, yet here again we see a total absence of selfish ambition. There is not a foolish seeking after a greater notoriety so often found among leaders who would consolidate their popularity and support. Jesus knew that this would only counteract against all that contributed to the real success of His ministry. But even more notable than the absence of selfish ambition here is the stern prohibition of that unwanted publicity, But the undesirableness of that notoriety stems from two different reasons:

1.

It is not the moment of truth for the final showdown with the ecclesiastical leaders which must ultimate in His death, Jesus does not confuse recklessness with courage.

2.

Popular movements with their shallow, though high-running, enthusiasms have a way of trampling upon important truth, glossing over significant distinctions and ignoring some people as unimportant. This was even more true with the nationalistic movement of the Zealots and their fellow-travelers, to whom a wonder-working favorite son would mean the genius to spark political rebellion and revolution in which men would grind Gods great ideas of Messiahship down into inflammatory slogans and uselessly extinguish precious lives.

B. RESULT: FULFILLMENT OF Isa. 42:1 ff.: JESUS IS JEHOVAHS HEALING SERVANT (12:1721)

Notice how Matthew has organized his material: he places this evaluation of Jesus in the busy midstream of His ministry. Whereas before (Mat. 8:17 et al.) he had gently suggested the Messiahship of Jesus on the basis of His fulfillments of ancient predictions, here he challenges the reader to reflect on all that he has previously included as evidence. The fact that he includes this evaluation here at a critical turning point in Jesus relationship to ecclesiastical Judaism, throws into sharper contrast the Messiah who was really prophesied would come and the popular concepts that tended to deny certain features undeniably predicted in this undoubted Messianic prophecy.

Mat. 12:17 that it might be fulfilled which was spoken through Isaiah the prophet, saying. that (hina) may express purpose, in which case it expressed what God had intended should occur, or it may mean result, in which case it expressed merely that Jesus actions resulted in this fulfillment, not that it was His conscious intention to fulfill the prophecies to defraud or deceive the Jewish public.

Here is evidence contrary to the theory, popular in some theological circles, that some unknown prophet (or even uninspired editor) prepared the latter portion of Isaiahs book, chapters 4066. This so-called Second Isaiah, or Isaiah II, according to scholarly imagination, is supposed to have lived in Babylon during the famous exile there, or even sometime over the indefinite span of several hundred years. (For fuller explanations of the Isaianic debate, see the critical introductions to the OT in general and special introductions to Isaiah.) It is a popular theory which affects not only ones view of the prophecy of Isaiah, but also ones view of inspiration in general. This is because what is involved here is not merely the unity, inspiration and authority of Isaiah, but also the inspiration and authority of the NT Apostles is deeply immersed in this scholarly imbroglio. (See John Ransoms study Jesus Witness to Old Testament Inspiration at the conclusion of this chapter.) How is this so? Because the authors of the NT cite specific OT texts, not merely a few times in passing allusions, but often, giving specific credit to the OT author. In not a few cases, the NT scribe introduces his quotation naming the ancient prophet and claiming that the passage is the production of the Holy Spirit who spoke through the prophets. For those who accept the inspiration and authority of the NT writers, this affirmation is not only conclusive but also signifies:

1.

that the OT book referred to was actually written by the author mentioned by the NT writer;

2.

that the OT writer was actually moved by God to produce what is now in our possession as the OT library or canon;

3.

that to deny either inspiration or genuineness of authorship to the entire volume of any OT book cited by the NT writers is to doubt the inspiration and authority of the NT men themselves.

It is fashionable in some scholarly circles, however, to wave these propositions aside by saying that the NT authors do not delve into the technical problems of critical introduction, and therefore, based their own affirmations upon the opinions about OT authorship universally held up until their time. It remained until more recent times for modern scholarship to open these questions and search for answers to questions that did not even arise prior to the birth of German scholarship in the 1700s.
Notwithstanding this pride in human accomplishment, the evolutionary prejudices that fostered the conclusions may be dealt with by referring to the following evidence that no such evolutionary development in the history of the book of Isaiah (that we have today) has taken place:

1.

It is gratuitous to assume that the spate of writing that began to flow out of eighteenth century Europe is the only attempt to delve into the critical questions that revolved around the authorship of the OT books. If the Holy Spirit were not trying to tell us something by moving the NT writers to cite OT authors by name, often attributing their work either to God or to the Holy Spirit, what purpose could be served by deception at this point? Honesty impels us to confess that, if the OT situation is not that pictured in the NT, then a pious fraud has been perpetrated upon the believing Church by the very authors of the Book that documents that Churchs divine origin and mission. But if we accept the divine origin of the NT, by that act we are committed to accept the critical information provided in the NT, especially on the subject of OT authorship and inspiration, matters which even in that first century after Christ were no longer easy to research. Who can adduce proof that the Holy Spirit did not intend, by the very manner in which He cites the OT, to provide exactly the critical information that we need on these vital questions concerning the OTs origin, unity and consequent authority?

2.

Many of the citations themselves point not merely to the book that was then circulating under the name of a given prophet. They speak directly about the author himself and quote the message of some passage in his writings:

a.

Study the manner of quotation, for example, in Joh. 12:38-41 where the emphasis is placed upon the great personal vision of Isaiah himself. Young (Introduction, 218), after noticing that quotations are cited from both first and second Isaiah (Isa. 53:1; Mat. 6:9-10), points out that particular event in the prophets life which proves John to be attributing these two prophecies to the man Isaiah as author.

b.

Note Pauls practice in Rom. 9:27-33; Rom. 10:16-21. A concordance study of NT citations from Isaiah will demonstrate how the NT writers regarded Isaiahs prophecy.

3.

But that Jesus and the Apostles were neither accommodating themselves to the level of critical knowledge of that day nor refusing to pronounce judgment upon the controversial questions which engage those who study the OT, is perceived by Young (Introduction, 30):

Jesus Christ is the Truth, and when He spoke, He spoke words of truth. It is true that in His human nature our Lords knowledge was limited, as may clearly be seen from a passage such as Mar. 13:32. But this does not mean that He was subject to error. As man His knowledge may have been limited, but, as far as it went, it was true. Our Lord did not speak upon those subjects of which in His human nature He had no knowledge. All that He spoke was true. If our Lord was in error in questions of criticism and authorship, how do we know that He was not in error when He spoke of His saving death at Jerusalem? Admit error at one point, and we must admit it all along the line. In this present work the authority of Jesus Christ is accepted without reserve. He was, we believe, correct when He spoke of His substitutionary death, and He was correct when He spoke upon the nature of the Old Testament.

That which was spoken through Isaiah the prophet is not literally reproduced verbally from the text either of the Septuagint Greek translation nor is it even an independent translation of the Hebrew text, as a comparison of Marthews citation which either of those texts will prove. In fact, Matthew provides here an interpretative rendering which shows its meaning or fulfillment along with the citation itself. And, since he bases no doctrine upon a peculiar rendering, no Jewish scholar can complain that his liberties taken with the text are unfair to the meaning of Isaiah or dishonest in the use he makes of it. Such summarizing of Scripture texts in such a way as to show their meaning is called by the rabbis targuming. Thus, if the scribes themselves gave such interpretative paraphrases of their Scriptures, we should not be scandalized if Matthew uses the same teaching method. But, aside from good Jewish practice, when the divine authority of Matthew as an inspired Apostle is remembered, the modern reader can be certain that we have in this text the right use and correct meaning of Isaiahs original message.

Mat. 12:18 Behold my servant whom I have chosen. Delitzsch (Isaiah, II, 174) notes:

In Isa. 41:8 this epithet was applied to the nation, which had been chosen as the servant and for the service of Jehovah. But the servant of Jehovah who is presented to us here is distinct from Israel, and has so strong an individuality and such marked personal features, that the expression cannot possibly be merely a personified collective. Nor can the prophet himself be intended; for what is affirmed of this servant of Jehovah goes infinitely beyond anything to which a prophet was ever called, or of which a man was ever capable. It must therefore be the future Christ. . . . Still there must be a connection between the national sense, in which the expression servant of Jehovah is used in Isa. 41:8, and the personal sense in which it is used here. The coming Savior is not depicted as the Son of David, as in ch. 712, and elsewhere, but appears as the embodied idea of Israel, i.e. as its truth and reality embodied in one person.

Study these diagrams suggested by Delitzsch, comparing also the notes on Mat. 2:15 (Vol. I, 72) and comments on Hos. 1:11 (Vol. I, 83).

As at the apex of the pyramid, so also at the center of the circle is Messiah who is the embodiment of all that Israel stood for, since it was Gods purpose to unite EVERYTHING and bring everything to its full fruition in Him. (Cf. Eph. 1:3 to Eph. 2:22)

So, as Lenski (Matthew, 472) shows, if these diagrams represent significant OT truth, then even the LXX addition of the words Jacob my servant, and Israel my chosen to this text is explicable, thus lending no support either to rabbinical or modern naturalistic exegesis that would deny Isaianic reference to the Christ.

Remember Gods announcement using these words! (Mat. 3:17; cf. Mat. 17:5) Did the early Christians mean to call Jesus the Servant of Jehovah when they referred to Him as the servant or child (ho pas)? (cf. Act. 3:13; Act. 3:26; Act. 4:27; Act. 4:30) Nevertheless, it is significant that this NT paraphrase of Isaiahs word chooses this word which admits a double meaning: son or servant, even though the Hebrew clearly said avdi, my servant, slave. In this gospel paraphrase is suggested that nice union of a servants obedience and the preciousness of a son, both ideas being perfectly bound up in the person of Jesus. (Cf. Heb. 5:8; Heb. 10:7; Php. 2:7-8; Joh. 10:17)

2. HIS AUTHORITY AND TASK (12:18b)

I will put my Spirit upon him (epautn, cf. Mat. 3:16; Luk. 3:22; Joh. 1:32-33) Thus, the literal fulfilment of this prophecy took place at His public anointing as Gods Messiah. (See Notes on Mat. 3:16-17, Vol. I, 117ff.; kindred prophecies: Isa. 11:1-2; Isa. 61:1) Prom the point of view of Jews not yet capable of comprehending incarnation, this promise is essential to guarantee the unquestionably divine authority of the coming Prophet to do all that is here affirmed of Him. But this inspiration is not merely incarnation per se, because, besides Pauls telling us that Jesus divested Himself of equality with God to take upon Himself the form of a man, a servant (Php. 2:5-11). Peter also asserts that the Lord went about doing what He did under the power of the Holy Spirit (Act. 10:38). It is Jesus alone who has the seven Spirits of God (Rev. 3:1), the power of God without measure (Joh. 3:34). Jesus claimed to have this power of the Spirit (Luk. 4:18-21), and His whole life and ministry was that claims highest demonstration.

And he shall declare judgment to the Gentiles. Judgment (krsin in Greek and mishpt in Hebrew), while signifying the act of judging, the result of judging, justice, right, acquittal, or righteousness (when seen as the sum total of ones judgments, his character), derives its sense from the actual message that the Christ actually taught. For the Jewish parochialism, judgment meant that in the Kingdom of the Messiah the Gentiles would only be (1) completely annihilated, (2) merely punished and subjugated to the Jewish Messiah and His people; or (3) converted to Judaism. (Study the apocryphal apocalyptic literature of the intertestamental period to appreciate this.) But as we learn from the Gospel of the Messiah as it was ultimately proclaimed by Himself and His Apostles, the judgment declared to the Gentiles is of a far different character.

To the Gentiles: what a contrast to that Jewish exclusiveness that would keep Gentiles from ever getting real justice. By contrast, Isaiah had revealed that the Messiah alone is qualified by Gods Spirit to deal out true justice to the pagan nations. (See below on Mat. 12:21 and Notes on Mat. 8:11-12 and Mat. 10:18.) While it is possible to take Gentiles in the pejorative sense (cf. Mat. 18:17; Mat. 5:46-47 which link ethniks and telns, to mean the most godless unbelievers, perhaps we see the fiery judgments of the Messiah to be poured out upon the wicked. This is not too likely, since later in this same paragraph Isaiah speaks of Messiah as being the hope of these same pagans. (Mat. 12:21; cf. also Rom. 15:8-12)

3. His METHOD (12:19)

Mat. 12:19 He shall not strive, nor cry aloud; neither shall any one hear his voice in the streets. Strive (erzo, Arndt-Gingrich, 309: quarrel, wrangle; cf. ris: strife, discord, contention) Like Master like servant. (2Ti. 2:24) Delitzsch (Isaiah, II, 175) summarizes the Messiahs approach:

Although he is certain of His divine call, and brings to the nations the highest and best, His manner of appearing is nevertheless quiet, gentle and humble; the very opposite of those lying teachers, who endeavored to exalt themselves by noisy demonstrations. He does not seek His own, therefore denies Himself; He brings what commends itself, therefore requires no forced trumpeting.

How characteristic of Jesus ministry that He got so much done without fanfare and rabble-rousing! His quiet success shames the many who seem to be doing a great deal (if we may judge from the noise they make), but yet produce so little, or even no results.

If we take seriously Jesus fulfilment of this part of Isaiahs prophecy, the figure of Jesus the Revolutionary as an indiscriminate destroyer of the Establishment is unpardonably misrepresentative of His program, deeply ignorant of His real intentions and manifestly false. Violence, the pulse-beat of the Zealots and the Assassins, was to play no role on the Messianic stage, except as in the plan of God the Messiah Himself should have justice snatched violently from Him as He gave His life a ransom for many. (Ironically, even if we admit the exclusive application of this prophecy to the Jewish nation, those Zealots for nationalistic Judaism of every age, who plotted incendiary revolution, stand condemned by this their own Scripture. For, according to those rabbis who see no Messiah in these words of Isaiah, Israel must conquer by meekness, never by agitation and violence! What shall we say more of lightning war, heavy armaments and astute diplomacy rather than total dependence upon the leadership of the anointing Spirit?)

4. His GENTLENESS (12:20a)

Mat. 12:20 a A bruised reed shall he not break, and a smoking flax shall he not quench. Bruised (suntetrimminon, Arndt-Gingrich, 801: shatter, smash, crush, break, acquires the meaning of bent or bruised when used in reference to anything the strength and usefulness of which depends upon its being straight, as in our case a cane reed,) Reed (klamos, Arndt-Gingrich, 399: reed; staLk. staff; measuring rod; reed pen) In what character are we to see this symbolic reed?

1.

As a simple cane growing wild along the riverbank? (Cf. Mat. 11:7; Luk. 7:24) If so, how would that attract the attention and interest of the Messiah? Is the emphasis here on the common people whose very commonness could normally be expected to lay no claim on the Messiahs attention, and yet He would really care?

2.

As a staff with which one walks? It is not difficult to see that, once the fiber walls of the cane are bruised, crushed or broken, the staff becomes useless to the one who used it as his support while walking. Is there a sense in which God had been depending upon Israel, but who in the times of the Messiah would be practically useless to Him?

3.

As a measuring rod (remember Rev. 11:1; Rev. 21:15 f. in Greek)? Is the sense of this symbol to be based upon the normative character of Israel as the people of the Law of Jehovah, now not only badly broken but hideously distorting their witness to God before the world? This idea is roughly parallel to the smoking flax seen as a smoldering lamp.

4.

As a reed pen (Cf. 3Jn. 1:13; Psa. 44:2 LXX), the point of which has been crushed or, at least, bruised beyond the point where it can any longer be used as a writing instrument?

Perhaps the solution is not so much to be found in precisely determining which use of the word best describes the service to the owner, as in the recognition that the main feature of all uses is its instrumentality in his hands. Further, it is very likely that the bruised reed and the smoking flax will be parallel ideas. Lnon tufmenon may be flax or linen or something made of them. Here the application is to a lamp-wick that is smoldering. (Arndt-Gingrich, 476) These metaphors vividly describe the unfortunate, down-trodden, suffering humanity in contrast to the proud, self-sufficient, self-serving great of earth who have no need of God. Ironically, it has always been the bruised reeds, those who confess themselves no better than a smoking flax that have really turned to Jesus for help, confiding their trust in Him, leading them to admit their failure and seek His transforming power. Those who view themselves as the brilliant, the powerful, the wise, beautiful people have very little motive to come to Jesus for help. (See on Mat. 9:9-13)

Morgans (Matthew, 128) insistence, that Jesus must be talking only about sinners who deserve judgment but from whom Jesus restrains immediate, inexorable justice or punishment, instead of referring to imperfect humanity in general, is pointless, since there is no fundamental difference between the two. Any admission of imperfection on our part is sufficient to damn us, since absolute perfection is the standard. (Mat. 5:48) This prophetic text promises that the Messiah will deal gently and mercifully with this inadequacy and failure of any man in whom the light of faith burns low and who is broken, unable to stand erect for whatever reason. As the King, Israel might have expected Him to dispense with or dispose of all that was imperfect in the land, leaving only a race of moral supermen surrounding Him. But not Jesus. His mercy will not hear to treading down anyone or trampling upon the slightest evidence of faith in any individual, however imperfectly he expresses it. This verse marks the moral chasm that separates Jesus Christ from the rest of us self-interested sinners. We are ready to leap on the bandwagon of the strong, the successful, the prosperous, whereas Jesus attention was directed to the weak, the failures, the no-accounts. We are embarrassed by the presence of the relatively unfit for our noble company, but it is by this very group that the Messiahs great heart was stirred to do something about their condition. (See on Mat. 9:35-38) And, greater still, He would not break even a bruised Phariseen reed nor quench a smoking Sadducean wick! He did not make use of the world-shaking power available to Him at His immediate call, in order to destroy the opposition. Even late in His ministry He was still trying to bring about that stupendous miracle of miracles: the conversion of Pharisees!

5. His RESULTS (12:20b)

At this point Matthews quoting becomes considerably freer and more intepretative in light of the fulfillment which he desires to indicate. While he may leave out two lines of a whole verse and translate rather freely part of another, it will be seen that he has lost none of the essential meaning. Whereas Matthew has unto victory (eis nkos), Isaiahs Hebrew text had in truth (leemeth, translated by LXX eis altheian) Our Evangelist apparently made this change for very good reasons:

1.

Emeth, or truth in Hebrew has several splendid nuances all of which enrich Isaiahs meaning: Permanency, durability, firmness, stability, perpetuity, security; truth. (Cf. Gesenius, 63; Bagster, 19; Scerbo, 15) Any or all of these terms picture a Messiah whose zeal will not be extinguished, nor will anything break His strength, till He shall have succeeded in establishing justice so permanently, so truly that nothing else can disturb or hinder or change it. That, says Matthew, is nothing short of total victory! (Contrast Hab. 1:4; Isa. 59:9-14; Isa. 5:7)

2.

Another of Matthews reasons may have been that the first part of Isa. 42:4 contains a Hebrew word-play, which, while translatable into Greek, can also be summarized simply by the word victory.

a.

The Hebrew puns have obvious relation to what was earlier affirmed of the Messiah: He will not burn dimly nor be bruised, which means: He will succeed.

b.

Another evidence that Matthew is simply telescoping Isaiahs two verses (Isa. 42:3 b, Isa. 42:4) into one is the fact that he begins his citation of Isa. 42:3 b (or Mat. 12:20 b) with till (hs n) whereas Isaiah had no conjunction whatever and the LXX inserts but (all). The word till obviously comes from Isa. 42:4 b where it introduces a clause similar in meaning to Isa. 42:3, and correctly summarizes the meaning of the intervening material.

3.

Matthews free quoting of the Hebrew text should pose no obstacle, since as Edersheim (Life, I, 206) has pointed out, the common practice of the day was to give an interpretative quotation. The distinct difference between Matthew and the rabbis, of course, consists in the divine authority which he brings to these interpretations by virtue of his own inspiration as Christs Apostle.

4.

In the ultimate analysis, what is the difference between truth as a concept, and victory, meaning success or results? If apprehension of reality be the only truly functional view of the universe, then only what recognizes that truth, or reality, can succeed. The ultimate pragmatism can be based only upon ultimate truth. Temporary victories based upon limited reality can never claim finality, for only total truth, or complete reality, can prevail, because this is just the way things really are. Or, to put it another way, only that can succeed which abides by Gods rules.

Unto victory, applied to the Messiahs work in context with the murderous hate of the Pharisees, tolls the death knell for every form of opposition that dares rear its head against Gods Anointed Servant!

6. His UNIVERSALITY (12:21)

Mat. 12:21 And in his name shall the Gentiles hope. Comparison with Isaiahs original reveals that Matthew has omitted the first two lines of Isa. 42:4 : He will not fail nor be discouraged, till he have set justice in the earth. As suggested above, he probably intended to synthesize the meaning of the two verses into one, thus shortening the quotation without losing any of its essential meaning. Isaiah had also written: And the isles shall wait for his law, (Isa. 42:4 c), whereas the LXX translates, with only one minor variant, exactly as Matthew has it: And upon his name shall the Gentiles hope. What was the link that the LXX translators and Matthew see between the Messiahs law and His name?

1.

The Messiahs Torah (his law) is the revelation He brings to the nations.

2.

His name is not merely some personal name, but, as in the case with the various names of God, is a special term expressing some grand revelation about Himself. The name suggests all that the Messiah will be. Consequently, the Gentiles will find hope in all that His name reveals about His office, His doctrine, His standards, etc.

Gentiles: see also Isa. 42:6-7 where the description continues of Messiahs personality and work for the people and the nations. The complete fulfilment of this prophecy regarding a ministry to the Gentiles was not realized until some time after Jesus earthly ministry was terminated by His ascension. Nevertheless, as explained at Matthew 10, the work of the Apostles, and of the Church born of their preaching, is simply the extension of the ministry of Christ in the world, especially among the Gentiles. But Jesus was not insensitive to the problems or faith of pagans even during His earthly work. Matthew has already touched very gently upon the Messiahs universality that ignores racial barriers. Besides inserting the names of at least three Gentiles into Jesus genealogy, he recorded the visit of the presumably Gentile Magi (Mat. 2:1-12), documented Jesus interest in Galilee of the Gentiles (Mat. 4:12-17), examined His cure of the Roman centurions slave (Mat. 8:5-13) and described the disciples later witness as to be before Gentiles (Mat. 10:18). Is there any hint, however, that among the crowds that assembled around Jesus from Idumea, beyond the Jordan, Tyre, Sidon and Syria, were any Gentiles present in significant numbers? (Cf. Mat. 4:24-25; Mar. 3:7)

In his name shall the Gentiles hope. Is this to be construed as evidence of a world-wide expectation, anticipating the coming of Christ to the Gentile world? Does Isaiah mean to suggest that the pagans would long for the birth of Jesus?

1.

Taken subjectively, probably not, since many turned their backs upon Him when He did appear, and many flatly rejected the Gospel of a crucified Savior preached by His emissaries. (1Co. 1:18 ff.) The world would certainly be longing for something or someone who could fill the vast moral void and bring light to the intellectual darkness of their hopeless existence. That is, having scoured the earth for answers to their deepest problems, the Gentiles would collapse in hopelessness because of the apparent futility of living even another day. Yet, because they do manage to suffer another day, they sense the blind hope arising in them that there must be some sense to life, despite all the madness that surrounds them. But where is it to be found? It is into this spiritual vacuum and desperation that Messiah will come with answers, life and joy, direction and spiritual power.

2.

Objectively, whether the pagans realized it or not, or whether the Jews wanted it or not, Christ was to be the hope of the world!

FACT QUESTIONS

1.

Why did Jesus retreat before those who began to declare themselves openly as His enemies?

2.

Show how Jesus ministry was a complete fulfilment of the prophecy cited in this section. Identify the prophecy and show its meaning.

3.

Explain how Jesus ministry fulfilled the prophecy that the Messiah would bless the Gentiles, even though, as a group, there were few Gentiles who ever really were contacted by Him personally. List all the specific incidents in which Jesus deliberately and personally helped Gentiles. Then list all the hints and overtones that indicate Jesus interest in the salvation of the Gentiles, as well as the Jews.

4.

Tell the meaning of the description of the Messiah: He shall not strive nor cry aloud; Neither shall any one hear his voice in the streets. How was this fulfilled in the way Jesus carried on His work? Did Jesus ever defend Himself by exerting His supernatural strength?

5.

Explain the beautiful picture of Jesus, expressed under the figure of someone who would not break a bruised reed nor quench a smoking flax. Who or what is represented by the reed and the flax?

6.

What tactic did Jesus use when near the Sea of Galilee, in order to make possible better crowd control when they crowded Him too closely?

7.

Where did all the people come from? Of what significance is this fact in showing how Jesus began more fully to fulfil the prophecy of the Messiahs ministry to Gentiles?

8.

Trace in outline form the larger fulfilment of Isaiahs prophecy through the Christs ministry to the Gentiles by means of the Churchs evangelistic efforts after Pentecost.

Fuente: College Press Bible Study Textbook Series

(15) He withdrew himself from thence.The coalition of the two dominant parties led to a temporary retirement from Capernaum as the usual scene of His labours. In this matter He was setting forth in act, as an example, the rule which He had previously given as a precept (Mat. 10:23).

He healed them alli.e., all that had need of healing, and fulfilled its conditions.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

‘And Jesus perceiving it withdrew from there, and many followed him, and he healed them all, and charged them that they should not make him known.’

Jesus, perceiving the attitude of the Pharisees, withdrew from that place. But the crowds continued to follow Him and He ‘healed them all’, in both body and spirit. Then He charged them not to make a great fuss about it. He did not want to arouse attention. He wanted His ministry to go forward quietly (compare Mat 12:19-20) benefiting those who sought Him, without drawing the attention of those who were not interested, and even antagonistic.

Note the way in which this introduction (which is possibly an abbreviation of Mar 3:7-12) thoroughly prepares for the quotation that follows. It summarises what has preceded it, describes the new change of direction that is coming, and outlines what will follow. The quotation from Isaiah, which comes after it, then also does the same demonstrating that what He is doing is in fulfilment of Scripture.

(Mat 12:1). Jesus withdraws from the Jews of the area. This continues Jesus’ estrangement from the Jews, which as we have seen has been emphasised, which will eventually lead towards His later Gentile ministry, a ministry now being prepared for in the quotation. See Mat 12:18; Mat 12:21. The failure of the Jews to respond will result in His going out to the nations (see below).  (Mat 12:2). Many ‘follow’ Him because He is the successful Servant of YHWH (Mat 12:20). The lost sheep of the house of Israel (Mat 9:36; Mat 10:6) are gathering to Him.  (Mat 12:3). He heals all who come to Him because as the Servant (Mat 12:18) He is the One Who bears their afflictions and carries their diseases (Mat 8:17). The ‘all’ indicates that even those who do not need bodily healing, find healing in Jesus (Mat 9:12).  (Mat 12:4). But He desires no publicity, for His ministry is to be quietly conducted, as in the quotation in Mat 12:19. He has come for those whom His Father has given Him (Joh 6:37; Joh 10:29).

And as we have seen above what now follows looks back to the beginning of His ministry, outlines His present ministry, and then looks forward to what lies ahead, especially His movement to preaching in Gentile territories.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Is The Servant of YHWH As Promised By Isaiah (12:15-21).

The quotation from Isaiah in this passage is the central point in the chiasmus of this whole section from Mat 11:1 to Mat 12:50 (as shown above). It is also a turning point in the Gospel. Now that the Jews are turning away from Him He will begin to look further afield. What will now follow is but the working out of these words of Isaiah, together with the idea of the Servant that lies behind them (Mat 8:17; Mat 20:28).

Thus, having demonstrated the Satanic influence on Israel (Mat 12:22-32; Mat 12:43-45), and having further condemned Israel’s unreceptiveness (Mat 12:41-42), and having rejected all human relationships in favour of those with the new people of God (Mat 12:46-50), He will reveal in parables a ministry that is to reach to the whole world (Mat 13:32; Mat 13:38; Mat 13:48-49) because Israel has refused to see and hear (Mat 13:14-15) as prophesied by Isaiah. Rejected even by His own home town (Mat 13:53-58), and in order to escape Herod (Mat 14:1-13), He goes into the wilderness (compare Mat 2:15; Mat 4:1-11) where He gathers together His new congregation and feeds them with bread from Heaven in a covenant meal (Mat 14:13-21), which foreshadows His final covenant meal (Mat 26:26-29). Then citing Isaiah, again by name, He draws attention to the unresponsiveness of Israel (Mat 15:8-9), and goes into Gentile territory, where He makes clear the terms on which He will offer mercy to the Gentiles (Mat 15:21-28). He continues on in Gentile territory and parallels there the previous feeding of His new congregation (Mat 15:29-39), before returning to Magadan in Galilee. Back in Galilee He warns against the teaching of the Scribes and Pharisees. Then He returns again to Gentile territory at Caesarea Philippi where His Messiahship is declared by Peter and He declares that He is forming a new congregation of the people of God (Mat 16:13-20), and reveals His coming suffering at the hands of the Jews (Mat 16:21). This is then followed by the manifestation of His glory on Gentile territory (Mat 17:1-8).

Returning to Galilee it is only in order to stress His coming death and resurrection (Mat 17:22-23) and His rejected kingship (Mat 17:24-27), before laying down the principles on which the new congregation is to operate (Mat 18:1 to Mat 19:1), and at this point He leaves Galilee for Jerusalem on His way to His death (Mat 20:17-18), where He will fulfil the Servant’s destiny (Mat 20:19-20). However, from now on His actions are no longer those of the Servant but of the King (Mat 21:5). Here He will symbolically cleanse the Temple, giving it its final opportunity (Mat 21:12-17), before declaring it cursed in His withering of the fig tree (Mat 21:18-22). Challenged by His enemies He reveals His sonship and the expectations that He has of what His destiny will be as the Son (Mat 21:33-39), before declaring what is to happen to those who rid themselves of Him (Mat 21:40-42). As a result the Kingly Rule is to be taken away from them and given to a new nation which will produce its fruits (Mat 21:43). In the light of the whole picture this can only be inclusive of the Gentiles.

He then teaches a parable making clear the rejection of God’s offer by Israel, and the judgment that will result, leaving the way open for those who are from the highways and byways, the outcasts, who will be provided with a wedding garment, the wedding garment of His saving righteousness (Mat 5:6; Mat 6:33; Mat 7:7-11; Mat 13:43; Mat 25:37; Mat 25:46) and forgiveness (Mat 6:12; Mat 9:6; Mat 18:21-35), the uniform of the Kingly Rule of Heaven. Only those who wear it will be safe at the judgment (Mat 25:31-46). They, like the Servant, are the chosen (Mat 22:14), who will be gathered to Him in the final day (Mat 24:31).

He is tested by His enemies (Mat 22:15-33) before declaring the foundation principles of the new community (Mat 22:34-40) and His own great superiority to David as David’s LORD (Mat 22:41-46). Then He declares the final judgment of God on the Scribes and Pharisees (Mat 12:23) and on Jerusalem (Mat 12:24-25) prior to His coming in glory for His own. This then leads on to His cross and resurrection, after which He makes clear His enthronement in triumph and His mission to the nations through His Apostles, who will be baptised in the Name of the Father (6-7; Mat 10:20; Mat 10:29; Mat 10:33; Mat 11:25-28), and of the Son (Mat 3:17; Mat 11:25-28; Mat 17:5; Mat 21:37; Mat 22:2) and of the Holy Spirit (Mat 3:11; Mat 10:20; Mat 12:28-31). They will thus enjoy all the blessing brought by the King and Servant (Mat 28:18-20). ‘In His Name will the Gentiles hope’ (Mat 12:21).

As we have seen earlier (see especially introductory article on ‘that it might be fulfilled), the prophecy of Isaiah lies latent below the whole of this central section of Matthew’s Gospel from Mat 3:3 to Mat 20:28. Only in this section are his prophecies cited by name. And emphasis in these prophecies is on Jesus, firstly as the One Who has had the way prepared before Him (Mat 3:3); then as the light Who has shone from darkness resulting in the coming King of Isa 9:6-7 (Mat 4:14-16) ; then as the Servant of YHWH Who has come bearing their afflictions and carrying their sicknesses (Mat 8:17); and now as the Servant and Beloved of YHWH Who by His Spirit will reach out to both Jew and Gentile, working patiently and quietly until He has achieved righteous victory. See also Mat 15:7-9; Mat 20:28.

This quotation from Isaiah is widely reflected in the wider context. For ‘Behold My Servant Whom I have chosen, My beloved’ see Mat 3:17; Mat 17:5. For ‘in Whom My soul is well pleased’, see Mat 3:17; Mat 11:26. For ‘I will put My Spirit upon Him’ see Mat 3:11; Mat 3:16; Mat 12:28. For ‘He will declare judgment (righteous truth) to the nations’ see Mat 8:11; Mat 21:43; Mat 22:9-10; Mat 24:14; Mat 28:19; also potentially in Mat 11:21; Mat 12:41-42. For ‘He will not strive, nor cry aloud, nor will any one hear His voice in the streets’ see Mat 6:5; Mat 11:16; Mat 12:16. For ‘a bruised reed will He not break’ see Mat 11:7; for ‘smoking flax will He not quench’ see Mat 11:28-30. For ‘until He sends forth judgment (righteous truth) unto victory’ see Mat 13:30; Mat 13:41-43; Mat 19:28; Mat 24:30-31; Mat 25:31-46; Mat 26:64; Mat 28:18-20. For ‘and in His name will the nations hope’ see Mat 2:1-2; Mat 8:11; Mat 13:32; Mat 15:27; Mat 15:31; Mat 24:14; Mat 28:19.

The quotation is mainly based on Isa 42:1-4, but as supplemented by other references in Isaiah. First let us consider Matthew’s text side by side with the Hebrew text (MT) and Greek Septuagint (LXX).

MATTHEW MT LXX Behold, my servant Behold my servant My servant Jacob,  whom I have chosen, whom I uphold I will help him  My beloved in whom My chosen in whom My chosen one, Israel,  my soul is well pleased. my soul delights. my soul has accepted him;  I will put my Spirit I have put my Spirit I have put my Spirit  upon him, upon him upon him  And he will declare he will bring forth he will bring forth  judgment to the Gentiles. judgment to the Gentiles. judgment to the Gentiles.  He will not strive, he will not cry, He will not cry  nor cry aloud, nor lift up, nor lift up his voice,  Nor will any one hear nor cause to be heard nor shall be heard  his voice in the streets. his voice in the streets. his voice without.  A bruised reed A bruised reed A bruised reed  he will not break, he will not break he will not break,  And smoking flax and the smoking flax and smoking flax  he will not quench, he will not quench he will not quench;  Until he send forth he will bring forth but he shall bring forth  judgment unto victory. judgment in truth. judgment to truth.  and in his name and the isles will wait and in his name  will the Gentiles hope. for his law. will the Gentiles hope. In line 2 Matthew has ‘chosen’ instead of ‘uphold’. He will replace ‘chosen’ with ‘beloved’ in line 3 so now takes the opportunity of incorporating it here. Alternatively it may have been incorporated from Isa 43:10 or Isa 44:1 where the Servant is described as God’s chosen one. It is a standard description of the Servant. In line 3 Matthew has ‘my beloved’ instead of ‘my chosen’. The idea of the beloved may have been incorporated from Isa 41:8 so as to connect with Abraham, or it may be that Matthew wished to connect with the idea of the beloved Son in Mat 3:17. In line 7 Matthew translates as ‘declare’ instead of ‘bring forth’, possibly, on the basis of Isa 12:4; Isa 42:9; Isa 45:19, wishing by it to emphasise the evangelistic mission to the Gentiles. In line 9 Matthew translates as ‘he will not strive’ instead of ‘he will not cry’, possibly to take into account Jesus’ striving by voice with the Jews in the previous passage. In line 17 Matthew translates as ‘until he send forth’ instead of ‘he will bring forth’, again emphasising the mission of the Apostles. In line 18 Matthew has ‘judgment unto victory’ instead of ‘judgment in (to) truth’, possibly on the basis of a version of Isa 25:8 as cited by Paul (1Co 15:54), so as to incorporate Jesus’ victory over death, the final truth. But, of course, the final victory will indicate the success of truth. In lines 19 and 20 Matthew is parallel to LXX. This latter is probably connected with Isa 51:5 LXX where ‘in My arm will the Gentiles hope’ (MT – ‘on my arm will they hope/trust’) parallels ‘the isles will wait for me’, possibly being combined with Isa 12:4 where we have ‘call upon His Name’ (note how Mat 12:4 also probably affected line 7). It may be that Matthew has brought together these ideas in Isaiah in his quotation so as to emphasise particular points. We can compare how Paul brings together various verses in Rom 3:10-18, and Mark incorporates two citations into one in Mar 1:2-3, on the grounds that all are Scripture and can therefore be fused together as Scripture. Or it is possible that he took the quotation from a text or compendium of quotations which had done the same. Note how ‘my beloved in whom I am well pleased’ parallels Mat 3:17. It is clear that Matthew did not use LXX (he only does so when he is also paralleling Mark). So either his quotation is a free translation of the original as seen in the light of other Scriptures, or it is from an unknown source.

Analysis of Mat 12:15-21 .

a And Jesus perceiving it withdrew from there (Mat 12:15 a).

b And many followed Him, and He healed them all (Mat 12:15 b).

c And He charged them that they should not make Him known (Mat 12:16).

d That it might be fulfilled which was spoken through Isaiah the prophet, saying, “Behold, My servant whom I have chosen” (Mat 12:18 a).

e My beloved in whom My soul is well pleased (Mat 12:18 b).

d I will put My Spirit upon Him, and he will declare righteous truth to the nations (18d).

c He will not strive, nor cry aloud, nor will any one hear His voice in the streets (Mat 12:19).

b A bruised reed will He not break, and smoking flax will He not quench, until He sends forth righteous truth unto victory (Mat 12:20).

a And in His name will the nations hope (Mat 12:21).

.

Note how in ‘a’ Jesus withdraws from the Jews, and in the parallel is the thought that eventually He will reach out to the Gentiles, or better, the nations. In ‘b’ many follow Him and He heals them all, and in the parallel he restores the bruised reed and the smoking flax. In ‘c He charges the crowds not to make Him known, and in the parallel He too goes quietly around His work. In ‘d’ the Spirit inspired Isaiah speaks of God’s chosen Servant, and in the parallel the Spirit inspires the Servant to declare righteous truth to the nations, which is a recognised ministry of the Servant (Isa 42:6; Isa 49:6). Centrally in ‘e’ attention is focused on the Beloved in Whom God is well pleased.

Fuente: Commentary Series on the Bible by Peter Pett

The Fulfillment of Old Testament Prophecy Regarding Man’s Response to the Kingdom of God When Jesus knew of the plans of the Jews to kill Him, He withdrew Himself in fulfillment of Old Testament prophecy (Mat 12:15-21). The response of Jesus Christ to persecutions by withdrawing Himself and continuing His public ministry to the people rather than opposing the Jewish leaders is a fulfillment of Isa 42:1-4. The importance of this passage lies in the fact that this prophecy establishes the theme of narrative material found in Mat 11:2 to Mat 13:52 on man’s response to the Kingdom of God. This passage explains why Jesus did not try to make Himself known, but told many people whom He healed to not make Him known. The fulfillment of the prophecy of Isa 42:1-4 here says that Jesus will not quarrel and cause strife. So, here He withdraws from the Pharisees. He is not trying to have a loud, boisterous ministry. He will encourage and heal the weak as prophesied in verse 20 of this passage. So, He healed all of the sick and feeble. In the end, Jesus will fulfill the prophecy of justice and judgment. Ironically, the one released by the people at Jesus’ trial, Barabbas, had stirred up a rebellion and a revolution to the point of committing murder. Jesus, who was crucified, and thus showing the injustice of the people, had not strived like Barabbas, but conducted a peaceful ministry.

Mat 12:15  But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;

Mat 12:15 Comments – After having angered the Jewish leaders over healing one individual on the Sabbath, Jesus withdrew himself and began to heal the multitudes, perhaps also on the Sabbath.

Jesus withdrew from a hostile, negative environment on numerous occasions. He first withdrew from Judea into Galilee when John the Baptist was cast into prison (Mat 4:12). The people in His hometown of Nazareth tried to kill Him, and He supernaturally passed through the crowd, and moved His residence to Capernaum (Luk 4:30-31). He passed through hostile crowds miraculously on a number of other occasions (Joh 8:59; Joh 10:39). The people of the country of the Gergesenes asked Him to depart, and He did so (Mat 8:34 to Mat 9:1). He was persecuted while in Galilee and withdrew Himself (Mat 12:14-15). He hid himself several times from those who were hostile (Joh 5:13; Joh 12:36). He stopped His public ministry in Judea because the Jewish leaders sought to kill Him (Joh 7:1). Jesus once escaped across the Jordan River because of persecution (Joh 10:39-40). At one point Jesus stopped His public ministry and withdrew Himself into the wilderness (Joh 11:53-54). Jesus taught His disciples to do the same (Mat 10:23).

Mat 4:12, “Now when Jesus had heard that John was cast into prison, he departed into Galilee;”

Luk 4:30-31, “But he passing through the midst of them went his way, And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.”

Joh 8:59, “Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.”

Joh 10:39, “Therefore they sought again to take him: but he escaped out of their hand,”

Mat 8:34 to Mat 9:1, “And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts. And he entered into a ship, and passed over, and came into his own city.”

Mat 12:14-15, “Then the Pharisees went out, and held a council against him, how they might destroy him. But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;”

Joh 5:13, “And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.”

Joh 12:36, “While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.”

Joh 7:1, “After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.”

Joh 10:39-40, “Therefore they sought again to take him: but he escaped out of their hand, And went away again beyond Jordan into the place where John at first baptized; and there he abode.”

Joh 11:53-54, “Then from that day forth they took counsel together for to put him to death. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.”

Mat 10:23, “But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.”

Each time Jesus saved His own life, He knew that His time was not yet, and so He deliberately avoided being killed (Joh 7:30; Joh 8:20); for this power was in His hand and no man could take His life. However, when His time had come, He willingly gave Himself over into the hands of man (Joh 10:17-18).

Joh 7:30, “Then they sought to take him: but no man laid hands on him, because his hour was not yet come.”

Joh 8:20, “These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.”

Joh 10:17-18, “Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.”

Mat 12:15 Comments Testimonies of Jesus’ Extesive Public Healing Ministry – Jesus Christ ministered healing to the multitudes throughout His earthly ministry, as each narrative section of Matthew’s Gospel testifies. Jesus began His public by healing the sick in the first (Mat 4:23) and second (Mat 8:1 to Mat 9:38) narrative sections, and Matthew records similar accounts during His travels in the third (Mat 12:15), fourth (Mat 15:29-30), and fifth (Mat 19:2) narrative sections.

Mat 4:23, “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.”

Mat 12:15, “But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;”

Mat 15:29-30, “And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there. And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them:”

Mat 19:2, “And great multitudes followed him; and he healed them there.”

The ten miracles recorded in Matthew 8-9 demonstrated the manner in which Jesus healed as a way of training His disciples to go forth in the next chapter to do the same. Each miracle that Jesus performed followed the pattern of healing recorded in Matthew 8-9. In other words, these healing were not strickly a divine work without the involvedment of man’s will to receive. The healing of the multitudes that Jesus performed followed the same distinct principles of healing time and again that Jesus demonstrated to His disciples in Matthew 8-9. Matthew simply chose ten distinct miracles in order to prepare the New Testament church to follow in the same footsteps and training as the Twelve.

Mat 12:16  And charged them that they should not make him known:

Mat 12:17-21 Old Testament Quotes in the New Testament Mat 12:17-21 is a quote from Isa 42:1-4.

Isa 42:1-4, “ Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth . He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law .”

Matthew appears to quote from the LXX rather than the Hebrew text; for the Hebrew text of Isa 42:4 uses the word “isles,” while Mat 12:2 uses the word “Gentiles,” which is used in the LXX.

Brenton’s English Translation of Isa 42:1-4 in the Septuagint, “ Jacob is my servant, I will help him: Israel is my chosen, my soul has accepted him; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up [his voice], nor shall his voice be heard without. A bruised reed shall he not break, and smoking flax shall he not quench; but he shall bring forth judgment to truth . He shall shine out, and shall not be discouraged, until he have set judgment on the earth: and in his name shall the Gentiles trust .”

In addition, Matthew’s quote is slightly shorter than the LXX or the Hebrew text. Therefore, Kahle believes that Matthew quoted from an ancient translation of the LXX which differs from the Christian LXX that we know of today. [457]

[457] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 154.

Mat 12:17  That it might be fulfilled which was spoken by Esaias the prophet, saying,

Mat 12:17 Comments – Comments – The phrase (that it might be fulfilled) is unique to the Gospel of Matthew, being used nine times (Mat 1:22; Mat 2:15; Mat 2:17; Mat 2:23; Mat 4:14; Mat 8:17; Mat 12:17; Mat 13:35; Mat 21:4), with similar phrases being used loosely three times in other places in Matthew (Mat 13:14; Mat 26:56; Mat 27:9). [458] The reason this phrase is unique to the Gospel of Matthew is because the primary theme of this Gospel is the testimony of the Old Testament Scriptures, which states that Jesus Christ is the coming Messiah, who will reign as King of the Jews. Thus, the Gospel of Matthew continually declares that Jesus Christ fulfills Old Testament Messianic passages.

[458] A tenth Matthean formula can be found in Matthew 27:35 in the KJV. However, the rules of modern textual criticism require the omission this phrase from the UBS 4 because it is not found in the earliest Greek manuscripts. Thus, only nine formulae will be considered in this commentary.

Mat 12:18  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.

Mat 12:19  He shall not strive, nor cry; neither shall any man hear his voice in the streets.

Mat 12:20  A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.

Mat 12:20 Comments – In her book Caught Up Into Heaven, Marietta Davis sees a vision of Mercy contending with Justice. She sees how Justice was about to descend upon a frail human and condemn his soul to hell, but Mercy came and pleads for this poor soul, saying:

“‘Here, O God, is a fallen being. Sin is the violation of Your law. This sinner has presumed upon Your government and has touched the flaming sword (Gen 3:24) with impious hands; he has dared vengeance, trifled with Your will, and contended with eternal and irrevocable justice. He has fallen. He lies bruised, mangles, and dying. Yet, Ol God, You have created him an immortal being. His is intellectual and therefore accountable. He is spiritual, and because of sin he lies on the verge of a bottomless abyss, where, if he falls, he will feel immortal pangs and dwell in unremitting woe. The reed is bruised, but not entirely broken; the flickering blaze of the smoking flax, though expiring, still exists . (Isa 42:3) Mercy is my name. Mercy is an attribute of Your throne. To You, O God, belong Justice and Mercy. Let Your love descend, O Eternal One! And you, Justice, spare this fallen being! Spare him, though he has sinned and has traded his eternal good for a morsel!’ (Heb 12:16-17)” [459]

[459] Marietta Davis, Caught Up Into Heaven (New Kensington, Pennsylvania: Whitaker House, 1982), 110-1.

She says the phrase “a bruised reed He will not break” means that He will not harm the helpless and “the smoking flax He will not quench” means that He will not extinguish the life or hope of man. Mat 12:20 implies that Jesus Christ will come to man who is at the edge of his own destruction, weak and unable to help himself, and in His mercy He will rescue him. Jesus did not turn down anyone who came to him with a need. He welcomed all of suffering humanity.

Mat 12:21  And in his name shall the Gentiles trust.

Fuente: Everett’s Study Notes on the Holy Scriptures