Exegetical and Hermeneutical Commentary of Matthew 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 show judgment to the Gentiles.
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.”
to the Gentiles ] Possibly our Lord in His retirement addressed Himself more especially to the Gentiles the Greeks, Phnicians, and others, settled near the Lake. “They about Tyre and Sidon, a great multitude, came unto him,” Mar 3:8.
Fuente: The Cambridge Bible for Schools and Colleges
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 here answers to the word 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Lords servant, because he took upon him the form of a servant, and became obedient even to death, Phi 2:7,8;
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 , in the Hebrew, 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 mens 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. Behold my servant, whom I havechosen; my beloved, in whom my soul is well pleased: I will put mySpirit upon him, and he shall show judgment to the Gentiles.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, my servant whom I have chosen,…. These are the words of God the Father, speaking to the church, concerning Christ, as mediator; who, as such, is God’s servant, employed by him, and obedient to him, in the work of man’s salvation; and is a righteous, faithful, prudent, and diligent one; whom he, from all eternity, had chosen to this service, and in the fulness of time sent him to do it, and supported and upheld him in it; for it is whom I uphold, in the Hebrew text. My beloved, in whom my soul is well pleased; who always was the object of his love, not only as his own and only begotten Son, but as in his office capacity, as mediator; in regard to which he was his elect, as it is in Isaiah; and, as such, he was always delighted in his person, well pleased with his office, and the discharge of it, and which he declared more than once by a voice from heaven, as at his baptism, and at his transfiguration on the mount: I will put my Spirit upon him; as he did without measure, whereby he was abundantly qualified for his whole work, and particularly for preaching the Gospel, being richly anointed with gifts and graces, above his fellows; of which the descent of the Holy Spirit upon him, as a dove at his baptism, which immediately preceded his public ministry, was a symbol. And he shall show judgment unto the Gentiles; meaning, not the general judgment, at the last day, which is committed to him; nor the laws of Justice and equity; but the Gospel, which is the produce of the God of judgment; best informs the judgment of men about the business of salvation; gives an account of the righteous procedure of God in justifying sinners, by the righteousness of his Son; and teaches men to live soberly, righteously, and godly: this Christ brought forth, and showed, at this time, to the Heathens, the Idumeans, Tyrians, and Sidonians; who flocked unto him; whereby this part of the prophecy had its fulfilment: in the Hebrew it is, “he shall bring forth”; that is, out of his heart and mouth, and is the same as “show” here.
Fuente: John Gill’s Exposition of the Entire Bible
My beloved ( ). This phrase reminds one of Mt 3:17 (the Father’s words at Christ’s baptism).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Behold my servant, whom I have chosen;” (idou ho pais mou hon heretisa) “Behold my servant, whom I chose,” Isaiah’s Servant of Jehovah, also described in humility, Php_2:5-8.
2) “My beloved, in whom my soul is well pleased:” (ho agapetos mou hon eudokesen he psuche mou) “My beloved with whom my soul is well pleased,” as also announced at His baptism, Mat 3:17; Mat 17:5.
3) “I will put my spirit upon him,” (theos to pnema mou ep’ auton) “I will put, place, or set my spirit upon him,” which began at — His baptism and continued through His ministry, Luk 4:16 — to His resurrection, Rom 8:11.
4) “And he shall shew judgment to the Gentiles.” (kai krisin tois ethnesin apangelei) “And he will announce judgement to the nations,” make known to the Gentiles or other races, other than the Jews or Israel, upon Israel’s rejection of Him, and His church, Mat 10:5-8. This church “ye” that Jesus chose was commissioned to bear the testimony of Jesus Christ, as Savior and Lord, to all nations, to the Gentiles, after the Jews had rejected Him and His New Covenant church, Joh 15:16; Joh 15:26-27; Luk 24:46-49; Act 1:8-9; Act 15:14.
Fuente: Garner-Howes Baptist Commentary
18. Lo, my servant, whom I have chosen. To fix our attention more closely on his will, God points out by the finger, as it were, the person whom he is about to send; and this is the design of the exclamation, Lo! A similar reason may be assigned for the epithets that follow, when God calls him his servant, his elect in whom his soul is well pleased. For whence comes it, that men venture to measure Christ by their own sense, but because they do not consider that their redemption depends exclusively on the grace of God? When God offers to us an invaluable treasure, it is excessive and wicked presumption to regulate our estimation of it by the disdainful views of our flesh. He is called a servant, not as if he were of the ordinary rank, but by way of eminence, and as the person to whom God has committed the charge and office of redeeming his Church. As:
no man taketh this honor to himself, but he who is called of God (Heb 5:6)
is justly entitled to this rank, God declares that he who comes forward in this character was elected by his decree. (96) Hence it follows, that men are not at liberty to reject him; because, by doing so, they would be guilty of contempt and rebellion against God. And, indeed, it were the height of absurdity that our choice or our pride should set aside that calling of God which ought to be regarded as sacred and inviolable.
My beloved, in whom my soul is well pleased. There is a still wider import in this statement, which God next makes by the prophet, that the delight of his soul dwells in Christ; for though the calling of each of us proceeds from the free favor of God as its only source, yet in Christ there is this remarkable peculiarity, that in his person God the Father embraces in his love the whole Church. As we are all by nature enemies of God, his love will never come to us till it first begin with the Head; which we have seen on a former occasion, and will see again under another passage, (Mat 17:5.)
He will proclaim judgment to the Gentiles. The prophet gives a brief description of Christ’s office, when he foretells that he will proclaim judgment to the Gentiles By the word judgment the Jews understand a government which is correctly and properly arranged, in which order and justice prevail. The design of the prophet is to inform us, that a person will come who will restore justice that had fallen, who will be the governor not of one nation only, but will also bring under subjection to God the Gentiles, among whom dreadful confusion formerly prevailed. And this is the import of the word bring forth, which the prophet employs; for it was the office of Christ to spread throughout the whole world the kingdom of God, which was at that time confined to the corner of Judea; (97) as it is said in another passage,
The Lord will send forth the scepter of thy power out of Zion, (Psa 110:2.)
I will put my Spirit upon him. This explains the manner in which judgment shall be brought forth. It is no doubt true, that there never was any portion whatever of righteousness in the world that did not proceed from the Spirit of God, and that was not maintained by his heavenly power; as none of the kings of the earth can frame or defend good order, except so far as he shall be assisted by the same Spirit. But in bringing forth judgment Christ is greatly superior to all others, for he has received the Spirit from the Father, that he may pour it out on all his people; for not only does he by word or writing prescribe what is proper, but inwardly forms the hearts of men, by the grace of his Spirit, to preserve the rule of righteousness.
(96) “ Dieu prononce que par son ordonnance il a eleu celuy qu’on verra venir ayant les marques qu’il met la;” — “God declares that, by his decree, he hath elected him who will be seen coming, attended by the marks which he there describes.”
(97) “ Qui estoit pour lors comme enclos en un anglet au pays de Iudee;” —”which was then shut up, as it were in a corner, in the country of Judea.”
Fuente: Calvin’s Complete Commentary
(18) Behold my servant.The mysterious servant of the Lord, who is the central figure of the last part of Isaiahs prophecies, appears sometimes as the representative of Israels 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 judgmentsi.e., of the life-giving truthsof 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Behold, my servant whom I have chosen;
My beloved in whom my soul is well pleased.”
The quotation tells us first to consider the One of Whom it speaks. He is the chosen Servant of YHWH, the One Who as the Servant has borne their afflictions and carried their diseases (Mat 8:17), the One on Whom YHWH has set His purposes, establishing Him as His own personal Representative, and Who is now sent by Him with a ministry to the nations, a ministry which is already hinted at from the very beginning of Matthew in:
The Gentile women contained in Jesus’ genealogy in chapter 1.
The visit of the Magi who hailed Him as King of the Jews and who financed His exile in chapter 2.
His being offered the Kingship of the world in chapter Mat 4:8-9
His words in Mat 8:10-12 as He admires the faith of the Gentile centurion.
The testimony that is to be made to the Gentiles in Mat 10:18.
The better willingness of the Gentiles to respond to His mighty works (Mat 11:20-24).
And all this is to come to fruition in Mat 15:27 onwards, for while He had at first had to concentrate on the lost sheep of the house of Israel (Mat 9:36; Mat 10:6), His ministry will from then on become more widely inclusive, as is made clear in the parables of His Kingly Rule in chapter 13.
Note the emphasis in this title on lowliness. He is the lowly, but honoured, Servant, and He ministers in Israel as the Servant. This is especially brought out at this juncture by Matthew’s pattern as revealed in his Gospel, for in this section, from 8-20, the main emphasis is on His role as the Servant (Mat 8:17; Mat 12:18; Mat 20:28).
In chapters 1 to 3 Jesus was clearly revealed as the King, and given all royal honour, until, in Mat 3:17, His position as the Servant was also manifested. In Mat 4:1-11 He had to choose whether He would be the King in splendour (although debased) or the Servant King. And from then on He is revealed as the Servant (although still a King for He is introducing the Kingly Rule of God and is called the Son of David). And this depiction of Jesus as the Servant King is then emphasised continually until Mat 20:28, where His final destiny as the Servant is declared. From then on, being welcomed into Jerusalem as the Son of David (Mat 20:29-34; Mat 21:9) He establishes His kingly authority, even though still in lowliness (Mat 21:5), and makes quite clear that He is the King, both by His responses to the leaders of Israel and by specific citation from Scripture (Mat 22:42-45). Compare Mat 21:42-44 where the rejected Servant and Son turns the tables and establishes a new Kingly Rule. It is as King (as well as Servant – Mat 20:28) that He is crucified. And in the end it is His Kingship that is established in Heaven (Mat 28:18). The lowliness of the Servant will especially be brought out in Mat 20:25-28, and will even be emphasised of Jesus in His Kingship (Mat 21:5). While the distinctions must not be overpressed, for He is ever both Servant and King, the pattern is nevertheless clear.
And because He is His chosen Servant, He is the Beloved One of YHWH in Whom YHWH is well pleased, as testified to after His baptism in Mat 3:17, Who does always what is pleasing to Him (Mat 3:17; Mat 11:26), and will be revealed again as the Beloved and well pleasing Son in His transfiguration (Mat 17:5), being rejected as the Son (Mat 22:37-38) and after enthronement (Mat 28:18), finally united as ‘the Son’ with His Father in the giving of blessing to His people (Mat 28:19).
We should perhaps note here His alignment by this with Abraham. In Mat 1:1-17 it is emphasise that He was the son of Abraham, and in the whole Servant context in Isaiah it is Abraham who is especially the beloved of YHWH (Isa 41:8, ‘Abraham whom I have loved’; Isa 51:2). Indeed that is why He has chosen Israel as His Servant.
Fuente: Commentary Series on the Bible by Peter Pett
“I will put my Spirit upon him, And he will declare judgment to the nations (Gentiles).”
He is the One on Whom the Spirit has come in accordance with Mat 3:11, as witnessed to in Mat 3:16, being led by the Spirit from then on (Mat 4:1). But this is no ordinary anointing, for, as we learned in Mat 3:11, by it He became the One Who could dispense the Spirit. The Spirit will work in accordance with His will. And by casting out evil spirits by that same Spirit He has demonstrated that the Kingly Rule of God has now come (Mat 12:28). Thus do we learn that the ability of the Apostles to cast out evil spirits (Mat 10:1) has come through the work of the Spirit on them, as promised in Mat 3:11. And as a result He will declare righteous truth to the nations (as described in the comments on Mat 12:18 a).
The word ‘judgment’ includes both the thought of bringing righteous truth to the nations, and also judgment (but still as righteous truth) for those who are under condemnation (Mat 11:20-24; Mat 12:41-42). This will finally result in His sending out of His Apostles to the nations (Mat 24:14; Mat 28:19).
Fuente: Commentary Series on the Bible by Peter Pett
Mat 12:18 . Isa 40:1 ff., a very free rendering of the original Hebrew text, yet not without some reminiscences of the LXX. For the , which the LXX. ( ) and modern expositors interpret as applying to Israel as a nation, or the ideal Israel of the prophets, see, besides, the commentaries on Isaiah; Drechsler and Delitzsch in Rudelbach’s Zeitschr. 1852, 2, p. 258 ff.; Tholuck, d. Propheten u. ihre Weissag. p. 158 ff.; Kleinert in the Stud. u. Krit. 1862, p. 699 ff.; F. Philippi in the Mecklenb. Zeitschr. 1864, 5, and 6. Matthew understands it as referring to the Messiah. Similarly the Chaldee paraphrasts and Kimchi, in which they are justified by the Messianic idea, as fulfilled in Christ, running through the whole passage. See Act 3:13 ; Act 3:26 ; Act 4:27 ; Act 4:30 ; Hengstenberg, Christol. II. p. 216 ff., compared with Kleinert, l.c.
] in regard to whom. Direction of the approbation. Comp. 2Pe 1:17 . The aorists, as in Mat 3:17 .
] i.e. I will make Him the possessor and the bearer of my Holy Spirit, by whose power He is to work, Isa 11:2 ; Isa 61:1 ; Mat 3:16 ; Act 4:27 .
] not: quod fieri par est (Fritzsche); not: justice and righteousness (Bleek); the good cause (Schegg); or the cause of God (Baumgarten-Crusius); not: recta cultus divini ratio (Gerhard); nor: doctrina divina (Kuinoel), which interpretations have been given in view of the of the original (where it denotes the right, i.e. what is right and matter of duty in the true theocracy. Comp. Ewald on Isaiah, l.c.; Hengstenberg, p. 233; and see in general, Gesenius, Thes. III. p. 1464). But in the New Testament has no other meaning but that of final sentence, judgment (also in Mat 23:23 ); and this, in fact, is the sense in which the Hebrew was understood by the LXX. Matthew’s Greek expression is doubtless to be understood no less in the sense of a judicial sentence, i.e. the Messianic judgment, for which the Messiah is preparing the way through His whole ministry, and which is to be consummated at the last day.
] not: the nations, generally, but the heathen. Similarly also in Mat 12:21 . The point of fulfilment in the prediction here quoted lies simply in its serving to describe, as it does in Mat 12:19 f., the unostentatious, meek, and gentle nature of Christ’s ministry (Mat 12:16 ), so that it is unnecessary to look to what precedes in order to find something corresponding to (some finding it in the multitudes that followed Jesus). Jesus did not preach to the heathen till He did it through the apostles, Eph 2:17 , a matter altogether beyond the scope of the present passage. It should be observed generally, and especially in the case of somewhat lengthened quotations from the Old Testament, that it is not intended that every detail is to find its corresponding fulfilment, but that such fulfilment is to be looked for only in connection with that which the connection shows to be the main subject under consideration.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1352
THE COMPASSION OF CHRIST TOWARDS THE WEAK
Mat 12:18-21. 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. He shall not strive nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust.
ONE might gather almost as complete a character of Christ from the Prophecies, as from the Gospels themselves. Not only the great incidents relating to his life and death were foretold, but his spirit and conduct were most minutely delineated. He had just withdrawn himself from the Pharisees who sought to destroy him; and had strongly enjoined his attendants not to make known his miracles. This conduct appeared strange to those who were expecting him to erect a temporal kingdom. But the Evangelist declares that these very things had been made the subject of prophecy many hundred years before. The passage quoted by him from Isaiah is recorded, not with literal exactness, but according to its true import. It declares,
I.
The commission given to Christ
Christ was the Fathers ambassador to our ruined world
[However, in his divine nature, Christ was equal to the Father, yet, in his mediatorial capacity, he was the Fathers servant. The office assigned him was to shew judgment, that is, the way of righteousness and salvation both to Jews and Gentiles; and for this he was qualified by an immeasurable communication of the Spirit to him [Note: Joh 3:34. Isa 11:2-3.].]
In this view the Father exceedingly delighted in him
[The Father doubtless regarded him as his beloved for his own sake; but was peculiarly pleased with him as having undertaken the work of mans redemption. In him he saw, as it were, all his own perfections glorified, and the thrones of apostate angels occupied by sinners of the human race. Hence in triumphant exultation he declares his acquiescence in him, and calls every human being to behold him.]
The prophet further specifies,
II.
The manner in which he should execute it
He was to accomplish his work,
1.
Silently
[There was to be nothing in him ostentatious, contentious, or clamorous: together with firmness and fidelity, he exercised continued gentleness and meekness [Note: His conduct, as related in the context, strongly illustrates this.]. Would to God that many who bear a similar commission would learn of him to execute it in a similar way!]
2.
Tenderly
[The terms here used seem to be proverbial. The former metaphor is taken from reeds, which were used as musical instruments by shepherds, and which, when bruised, could no longer emit any melodious sound. The smoking flax alludes to the wick of a lamp which, when the flame is extinct, produces an offensive smell. Both these metaphors fitly represent the state of a soul bruised under a sense of sin, and lamenting that its grace is nearly extinguished, while whole clouds of corruption are arising from it. But Jesus, instead of despising its low estate, will rather fan the spark into a flame, and cause the worthless reed to send forth melody that shall delight the ears even of God himself.]
3.
Successfully
[However gentle his exertions, he shall never ultimately fail. As his forbearance towards his enemies gave them a momentary appearance of triumph, so he sometimes delays his aid even to his most favoured people; but he will at last prevail, and make his grace victorious in their souls.]
To this description of the Saviour the prophet naturally subjoins,
III.
Our duty towards him
Blessed be God, our duty is our highest privilege
We are commanded to trust in him,
1.
For instruction
[Jesus is both qualified and commissioned to enlighten the Gentiles [Note: Luk 1:78-79; Luk 2:32.]; nor are there any so weak and ignorant but that he can make them wise to salvation [Note: Mat 11:25.]. Let us then not lean to our own understanding, but seek to be taught of him [Note: Eph 4:20-21.].]
2.
For acceptance
[It is not merely in his individual capacity, but as the head of the elect world, that he is so pleasing to his heavenly Father. We therefore, if we believe on him, may be certain of acceptance through him [Note: Eph 1:6; Eph 1:10.]; yea, God will not behold a spot in the most polluted soul, if it be only washed in his blood, and clothed in his righteousness [Note: Eph 5:27. Jude, ver. 24.].]
3.
For victory
[None have need to despond on account of their own weakness and corruptions: the grace of Christ is sufficient, and shall prove so to all who trust in him. Wherever he has begun the good work he will carry it on unto the end [Note: Php 1:6. Rom 8:37.].]
Application
1.
The text is addressed to all the sinners of the Gentiles
[How gracious is God in thus inviting sinners to behold his Son! And how powerful the recommendation that is this enforced by the example of God himself! But can any thing be a stronger reproof to those, who, instead of choosing Christ, and being well pleased with him, have uniformly despised and rejected him? Say then, ye ungrateful world, whom will ye condemn; yourselves, or God? Still however, the invitation is addressed to you, Behold my Son. O that you may behold him now to your joy, and not hereafter to your confusion!]
2.
But the words are more eminently suited to the weak and, desponding
[More consolatory declarations could not have been desired by man, or given by God. The lowest possible state of grace is here described in most appropriate terms, and an assurance given that it shall prove victorious in the issue. Let the desponding soul then learn to trust in Jesus; and even in the midst of conflicts sing, Thanks be to God, who giveth us the victory through our Lord Jesus Christ.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
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 ; , 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 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18. . . . ] He shall announce judgment to the Gentiles, viz. in his office as Messiah and Judge. In these words the majesty of his future glory is contrasted with the meekness about to be spoken of: q. d. ‘And yet He shall not,’ &c.
Fuente: Henry Alford’s Greek Testament
Behold, &c. Quoted from Isa 41:8; Isa 42:1. See App-107.
Servant. Greek. pais. See App-108.
Chosen. Greek. hairetizo. Occurs only here.
in. Greek. eis (App-104.); but L A WH omit. Tr. reads en (App-104.)
My soul = I (emph.) Hebrew. nephesh. App-9. Greek. psuche. App-110.
is well pleased = hath found delight.
spirit. See App-101.
upon. Greek. epi. App-104.
shew = declare.
Gentiles = nations.
Fuente: Companion Bible Notes, Appendices and Graphics
18. . . .] He shall announce judgment to the Gentiles, viz. in his office as Messiah and Judge. In these words the majesty of his future glory is contrasted with the meekness about to be spoken of: q. d. And yet He shall not, &c.
Fuente: The Greek Testament
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 announce judgment to the Gentiles. He shall not strive nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory. And, in His name shall the Gentiles trust. The LXX. thus render Isa 42:1-4,- , , , , , , , , , …[559] Jacob is My servant; I will defend him. Israel is my chosen; My soul has accepted him: I have given my Spirit upon him; he shall bear 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 crush, and smoking flax shall he not quench; but he shall bear forth judgment unto truth.- , my servant = the Hebrew ,[560] in Isa 42:1. And the LXX. frequently express that Hebrew word[561] by ,[562] e.g. where Moses, or even the Messiah, is spoken of. Cf. Act 3:13; Act 3:26; Act 4:27; Act 4:30. For it is not again repeated in the New Testament concerning the Messiah, either because neither the Greek , or any other word, corresponds sufficiently to that Hebrew word, which the apostles also used in the beginning, or else because neither of them is suitable to our Lords state of glorification. The words, servant and beloved, are parallel; and also, I have chosen, and I am well pleased.-, I have chosen- = , to set apart as chosen.- , towards whom) The preposition denotes the perpetual tendency of the Fathers mind towards His Beloved [Son]. See 2Pe 1:17.-, judgment) salutary to men. See Mat 12:20, and Joh 16:11.-, judgment, is the separation of sin and righteousness.- , to the Gentiles) when He shall have departed from the Jews.-, He shall announce) He both performed and announced it. The future tense is employed here; but the past afterwards by St Paul, Eph 2:17 [with reference to the same matter].
[559] In E. V. it stands thus-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.-(I. B.)
[560] Sc. servant, with the pronominal suffix , my.-(I. B.)
[561] , i.e. a servant: the minister or ambassador sent by God for accomplishing some service: also a familiar servant chosen and beloved of God on account of his piety and approved fidelity; also a term especially applied to the Messiah. See GESENIUS, etc.-(I. B.)
[562] . According to Schleusner, (1) a child in age; (2) a child in relation to its parents; (3) one pre-eminently beloved; (4) a servant; (5) the minister of a king, etc. According to Liddel and Scott, (1) a child in relation to its parents; (2) a child in age; (3) a servant. The passages, however, in these writers are too long for insertion, and cannot be adequately abridged.-(I. B.)
Fuente: Gnomon of the New Testament
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.
Fuente: Scofield Reference Bible Notes
Behold: This prophecy is expressly referred to the Messiah by the Targumist, who renders, “Behold my servant the Messiah,” etc., ha avdi mesheecha; and it was amply fulfilled in the gentle, lowly, condescending and beneficent nature of Christ’s miracles and personal ministry, his perseverance in the midst of opposition, without engaging in contentious disputation, and his kind and tender dealing with weak and tempted believers.
my servant: Isa 49:5, Isa 49:6, Isa 52:13, Isa 53:11, Zec 3:8, Phi 2:6, Phi 2:7
whom I: Psa 89:19, Isa 49:1-3, Luk 23:35, 1Pe 2:4
my beloved: Mat 3:17, Mat 17:5, Mar 1:11, Mar 9:7, Luk 9:35, Eph 1:6, Col 1:1, Col 1:13, *marg. 2Pe 1:17
I will: Mat 3:16, Isa 11:2, Isa 59:20, Isa 59:21, Isa 61:1-3, Luk 3:22, Luk 4:18, Joh 1:32-34, Joh 3:34, Act 10:38
and he: Isa 32:15, Isa 32:16, Isa 49:6, Isa 60:2, Isa 60:3, Isa 62:2, Jer 16:19, Luk 2:31, Luk 2:32, Act 11:18, Act 13:46-48, Act 14:27, Act 26:17, Act 26:18, Rom 15:9-12, Eph 2:11-13, Eph 3:5-8
Reciprocal: Psa 22:8 – seeing Psa 89:3 – my chosen Psa 106:23 – his chosen Isa 42:1 – my servant Isa 51:4 – I will make Hag 2:23 – for Mat 12:28 – I cast Joh 14:28 – Father Joh 16:11 – judgment Eph 1:12 – who Col 3:11 – there Heb 10:38 – my 1Pe 2:6 – elect
Fuente: The Treasury of Scripture Knowledge
2:18
The quotation is from Isa 42:1-3 which is the Old Testament form of Esaias. The pronouns of the first person refer to God. Gentiles means the nations in general. The favor of Christ’s work was finally to be given the people of the world.
Fuente: Combined Bible Commentary
Mat 12:18. Behold my servant. The Greek word means both son and servant Christ as Messiah was obedient as a servant and dear as a Son. The latter thought comes into prominence in the next clause: my beloved, etc. Comp, the accounts of the baptism (chap. Mat 3:17) and the transfiguration (chap. Mat 17:5). On the former occasion there was a direct fulfilment of the words: I will put my Spirit upon himHe shall proclaim judgment to the Gentiles; announce the final judgment to the Gentiles, presenting Himself as the Judge. Many from Gentile regions were present at the time just spoken of (Mar 3:8). Some understand the clause as a prediction that the gospel (judgment) should be preached to the Gentiles. But this is not exact, and obscures the contrast in the prophecy. The Messiah is the Judge and yet meek.
Fuente: A Popular Commentary on the New Testament
Verse 18
Show judgment; reveal truth.
Fuente: Abbott’s Illustrated New Testament
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 {c} judgment to the Gentiles.
(c) By judgment is meant a godly kingdom, because Christ was to proclaim true religion among the Gentiles, and to cast out superstition; and wherever this is done, the Lord is said to reign and judge there, that is to say, to govern and rule matters.
Fuente: Geneva Bible Notes
Matthew recently selected material that presented Jesus as the Son of God, the Son of David, and God Himself. Now he pointed out again that Jesus’ conduct proved Him to be the prophesied Suffering Servant of the Lord. The citation is from Isa 42:1-4. This is the longest Old Testament quotation in the first Gospel.
". . . by inserting this quotation here Matthew helps his readers to put the confrontation in context: it is not of the Messiah’s choosing." [Note: France, The Gospel . . ., pp. 468-69.]
The Greek word pais translated "servant" can also mean "son." However the Hebrew word that it translates means "servant." Matthew recorded "whom I have chosen" rather than "whom I uphold" in Isa 42:1 evidently to stress God’s election and love of Jesus (cf. Mat 3:16-17; Mat 17:5). Jesus performed His miracles with the power of the Spirit whom the Father had poured out upon Him. These miracles extended even to Gentiles. Note the presence of the Trinity in this Old Testament passage.
Isaiah predicted that Messiah would minister with gentleness and humility (Mat 12:19). He would not present Himself arrogantly or brashly. He would be very compassionate (Mat 12:20). He would not advance His own program by stepping on others. He would bring salvation finally to the harassed and helpless (Mat 9:36) as well as to the weary and burdened (Mat 11:28) without crushing the weak. [Note: Carson, "Matthew," pp. 286-87.] This concept of Messiah was much more gentle than the one Jesus’ contemporaries held. They expected Him to crush all opposition. He would, however, bring justice to pass. In Matthew "justice" (Gr. krisis) means fast approaching judgment, not just justice as opposed to injustice. [Note: M’Neile, p. 172.] Justice in the kingdom is in view. Consequently the Gentiles would put their trust in Him (Mat 12:21).
"In the face of rejection by the nation of Israel Matthew, by Messianic prophecies, prepares his Jewish reader for the proclamation of a universal Savior." [Note: Toussaint, Behold the . . ., p. 161.]
This Old Testament quotation helps the reader see how many of the characteristics of Jesus and His ministry that Matthew has presented fit the pattern of messianic prophecy. It also sets the stage for other things that Matthew recorded that demonstrated Jesus’ messiahship.