Exegetical and Hermeneutical Commentary of Matthew 12:14
Then the Pharisees went out, and held a council against him, how they might destroy him.
14 21. The Pharisees plot against Jesus, who retires
Mar 3:6-12; Luk 6:11-12.
14. held a council against him ] St Mark adds that the Herodians joined the Pharisees.
how they might destroy him ] By argument and other means, if necessary by force.
Fuente: The Cambridge Bible for Schools and Colleges
This account is found also in Mar 3:6-12.
Mat 12:14
The Pharisees … held a council … – Mark adds that the Herodians also took a part in this plot. They were probably a political party attached firmly to Herod Antipas, son of Herod the Great, tetrarch of Galilee. He was the same man who had imprisoned and beheaded John the Baptist, and to whom the Saviour, when arraigned, was sent by Pilate. See the notes at Luk 3:1. He was under Roman authority, and was a strong advocate of Roman power. All the friends of the family of Herod were opposed to Christ, and ever ready to join any plot against his life. They remembered, doubtless, the attempts of Herod the Great against him when he was the babe of Bethlehem, and they were stung with the memory of the escape of Jesus from his bloody hands. The attempt against him now, on the part of the Pharisees, was the effect of envy. They hated his popularity, they were losing their influence, and they therefore resolved to take him out of the way.
Mat 12:15
But when Jesus knew it, he withdrew himself … – He knew of the plot which they had formed against his life; but his hour was not yet come, and he therefore sought security.
By remaining, his presence would only have provoked them further and endangered his own life. He acted, therefore, the part of prudence and withdrew. Compare the notes at Mat 10:23.
Mark adds that he withdrew to the sea; that is, to the Sea of Galilee. or Tiberias. He states also Mat 3:7-8 that a great multitude from Galilee followed him, and from Judea, and from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they heard what great things he did, came unto him. As some of these places were without the limits of Judea or inhabited by Gentiles, this statement of Mark throws light on the passage quoted by Matthew Mat 12:21, In his name shall the Gentiles trust.
Pressed by the crowd Mar 3:9, Jesus went aboard a small vessel, or boat, called by Mark a ship. This he did for the convenience of being separated from them and more easily addressing them. We are to suppose the lake still and calm; the multitudes, most of whom were sick and diseased, on the shore and pressing to the waters edge; and Jesus thus healing their diseases, and preaching to them the good news of salvation. No scene could be more sublime than this.
Mat 12:16
And he charged them … – He was at this time desirous of concealment.
He wished to avoid their plots and to save his life.
Mat 12:17
That it might be fulfilled … – Matthew here quotes a passage from Isa 42:1-4, to show the reason why he thus retired from his enemies and sought concealment. The Jews, and the disciples also at first, expected that the Messiah would be a conqueror, and vindicate himself from all his enemies. When they saw him retiring before them, and, instead of subduing them by force, seeking a place of concealment, it was contrary to all their previous notions of the Messiah. Matthew by this quotation shows that their conceptions of him had been wrong. Instead of a warrior and an earthly conqueror, he was predicted under a totally different character. Instead of shouting for battle, lifting up his voice in the streets, oppressing the feeble – breaking bruised reeds and quenching smoking flax, as a conqueror – he would be peaceful, retiring; would strengthen the feeble, and would cherish the faintest desires of holiness. This appears to be the general meaning of this quotation here. Compare the notes at Isa 42:1-4.
Mat 12:18
My servant – That is, the Messiah, the Lord Jesus; called a servant from his taking the form of a servant, or his being born in a humble condition Phi 2:7, and from his obeying or serving God. See Heb 10:9.
Shall show judgment to the Gentiles – The word judgment means, in the Hebrew, law, commands, etc., Psa 19:9; Psa 119:29-30. It means the whole system of truth; the law of God in general; the purpose, plan, or judgment of God about human duty and conduct. Here it means, evidently, the system of gospel truth, the Christian scheme.
Gentiles – All who were not Jews. This prophecy was fulfilled by the multitudes coming to him from Idumea and beyond Jordan, and from Tyre and Sidon, as recorded by Mar 3:7-8.
Mat 12:19
He shall not strive … – He shall not shout as a warrior.
He shall be meek, retiring, and peaceful. Streets were places of concourse. The meaning is, that he should not seek publicity and popularity.
Mat 12:20
A bruised reed … – The reed is an emblem of feebleness, as well as of fickleness or want of stability, Mat 11:7. A bruised, broken reed is an emblem of the poor and oppressed. It means that he would not oppress the feeble and poor, as victorious warriors and conquerors did. It is also an expressive emblem of the soul broken and contrite on account of sin; weeping and mourning for transgression. He will not break it; that is, he will not be severe, unforgiving, and cruel. He will heal it, pardon it, and give it strength.
Smoking flax – This refers to the wick of a lamp when the oil is exhausted – the dying, flickering flame and smoke that hang over it. It is an emblem, also, of feebleness and infirmity. He would not further oppress those who had a little strength; he would not put out hope and life when it seemed to be almost extinct. He would not be like the Pharisees, proud and overbearing, and trampling down the poor. It is expressive, also, of the languishing graces of the people of God. He will not treat them harshly or unkindly, but will cherish the feeble flame, minister the oil of grace, and kindle it into a blaze.
Till he send forth judgment unto victory – Judgment here means truth – the truth of God, the gospel. It shall be victorious – it shall not be vanquished. Though the Messiah is not such a conqueror as the Jews expected, yet he shall conquer. Though mild and retiring, yet he will be victorious.
Mat 12:21
And in his name … – The Hebrew in Isaiah is, And the isles shall wait for his law. The idea is, however, the same.
The isles denote the Gentiles, or a part of the Gentiles – those out of Judea. The meaning is, that the gospel should be preached to the Gentiles, and that they should receive it. See the notes at Isa 41:1 for an explanation of the word islands, as it is used in the Bible.
Fuente: Albert Barnes’ Notes on the Bible
Mat 12:14
The men of Nineveh shall rise in Judgment.
The greater than Jonas
I. To show that sufficient cause in the different circumstances of the two, why the repentant ninevites should be witnesses against the impenitent Jews. Now what account are we to give of this repentance of the Ninevites? At first sight it seems strange that so vast a result should have been wrought by the preaching of a solitary and unknown individual. Jonah had no miraculous credentials to give; but he had himself been the subject of miracle. God might be said to have raised him from the dead. The evidence was that of a resurrection; this is sufficient to produce conviction.
1. We may declare that far more evidence was afforded to the Jews of the resurrection of Christ, than to the Ninevites of the resurrection of Jonah. They had the same sign with greater clearness. The preaching of the resurrection by the apostles exceeded immeasurably any evidence granted to the Ninevites of the entombment of Jonah.
2. Then think of what a contrast there was between Jonah, void of all power of proving his commission by miracles, and our Redeemer displaying in the streets of Jerusalem and on the coasts of Judea, authority over diseases and death. If a mere report of the miracle concerning Jonah overcame the Ninevites, what can be urged in defence of the Jews, who gave no heed to their Teacher though they beheld Him with their own eyes exercising miraculous powers?
3. How different were the messages which the two prophets delivered. Jonah brought nothing but tribulation; Christ merciful promises.
4. Jonah could not have shown any sympathy with those whose destruction he was commissioned to predict, for he was displeased that his prediction was not accomplished. But how different the deportment of Christ. He had to predict the desolation of a mighty capital; but He did it with burning tears. If the Ninevites gave heed to the prophet of wrath, how much more should the Jews to a messenger who would rejoice if repentance should turn away their woe.
II. The practical lessons which the reference to the last judgment may have been intended to furnish. One man is, or one set of men are, summoned to give evidence against another at the judgment seat. The young man who died in his prime, the victim of his passions, will be tried as the sensualist. Who will give evidence? A fathers voice will testify, I warned him. The child will witness against the negligent parent. The faithful pastor will witness against the nominal Christian. The man of toil and poverty, who did good, will witness against the wealthy worldling. The heathen may witness against us. (H. Melvill, B. D.)
The sign of the prophet Jonah
1. Man shunning Gods presence.
2. Gods awful wrath in consequence of mans departure from Him.
3. The vain attempts made by man to propitiate an offended God.
4. The Divine method of propitiation by the death of Jesus Christ.
5. The triumph of Christ over death and hell. (E. M. Goulburn, B. C. L.)
Jerusalem condemned by Nineveh
Three particulars in which the Jews were favoured above the Ninevites.
I. Their former advantages were greater. The Ninevites were idolaters; had no sacred history to rouse them to reflection; no law-giver like Moses; no judges like Samuel; no kings like David; no teachers like the prophets; no precious promises to inspire them with hope.
II. The messenger sent to them was more encouraging. Nineveh was only threatened with destruction. The Jews were urged to reform.
III. The preacher who now addressed them was more worthy of regard. Jonah was a man; had no compassion on Nineveh; wrought no miracle; had no power to forgive; suffered slightly; his example unworthy of imitation. Our privileges are greater than the Jews. To whom much is given, of him much will be required. (F. J. A.)
Nineveh and her testimony
I. Nineveh and its sin.
II. Nineveh and its repentance.
III. Nineveh and its testimony.
1. A past testimony. It speaks to us, and says, Repent.
2. A future testimony. Its inhabitants shall rise against us in the day of judgment. (H. Bonar, D. D.)
Privilege and responsibility
I. There are different degrees of advantage, involving different amounts of responsibility.
II. Reluctant witness-bearing will be heard in the judgment of those the less advantaged in condemnation of the greater. (W. M. Punshon, LL. D.)
Jonah a type of Christ
I. The striking signification of his name. Jonah signifies dove-a striking emblem of the meek and gentle Jesus.
II. As a proclaimer of Gods will to men.
III. In his sufferings and deliverance. Jonah, after all, very imperfectly typified Christ. (Dr. Burns.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Mat 12:14-21
That it might be fulfilled which was spoken by Esaias the prophet:
Isaiahs description of Christ
I.
When our Lord knew that the Pharisees were plotting His destruction, it is saw that he withdrew himself: from that place. He did not avenge their malice. He allowed it space to dissipate. Give no place to anger, He continued His works of mercy when He withdrew from the Pharisees Great multitudes followed Him, de. By His practical benevolence He would refute their falsehood, not to be overcome of evil, but to overcome evil with good. Our Lord did net wish His fame spread abroad. An absence of ambition. We should be satisfied with approval of God.
II. The conduct of our Lord on this occasion was a fulfilment of a prediction by Isaiah.
1. He is termed the servant of Jehovah.
2. He was chosen for His work.
3. Beloved by the Father.
4. He will put His Spirit upon Him.
5. He shall not strive.
6. In His name shall the Gentiles trust. (B. W. Noel. M. A.)
I. The personal characteristics of this Servant of God.
II. His mission.
III. The manner in which he would accomplish it.
IV. The guarantee that in this mission he would succeed. (M. N.)
I. The person here referred to.
II. The description here given of him.
III. The commission here given him. Lessons:
1. If Christ needed the Spirit of the Lord upon Him, how much more do we?
2. If Christ does not manifest ostentation, why should we:
3. If Christ, who is all purity, could be gentle with the erring, why should not we? (W. M. Taylor, D. D.)
I. His Divine appointment.
II. His special endowment.
III. His expansive work. (J. Rawlinson.)
I. The love of the father. The mission of the Son had its origin in the Fathers pitying love for us (1Jn 4:9-10; Joh 3:16).
II. The condescension of the Son. Became a servant.
III. The co-operation of the holy spirit.
1. It was by the Holy Spirit that the Son was qualified for the accomplishment of the work He had undertaken (Joh 1:16; Joh 3:34)
2. It is by the Holy Spirit that the work of Christ is now carried on in the hearts of men (Joh 16:7-8). (C. Kemble.)
I. The progress of Christianity shall continue until the principles of Christs kingdom pervade the entire globe.
II. There is a modern tendency to speak of the failure of Christianity.
III. In what direction do indications around us point? It is thought that Christianity attempts too much. It is thought that the agency is wholly inadequate to accomplish the work proposed.
IV. The sure future of Christianity. (Bishop Simpson.)
Physical forces gentle
The forces of physical nature around us might serve to teach us that those things are not always the most precious that make the most noise. The common air and dew, the rain of heaven the light that falls upon us day by day-influences like these work silently and without any ostentation, and yet no one will doubt that they are far more precious to us than the noisy forces of nature, the earthquake, or the hurricane, or the wild tornado. What comparison, for instance, can you draw between the lightning and the light? The lightning may-attract our attention more, demanding as it does that attention in imperious thunder tones, and yet who will venture to say that there is any comparison between the daily sunlight so beautiful to the eye, so essential to vegetation, so necessary to all the beautiful variety of colour in the world, and that noisy and occasional flash, which may indeed purify the atmosphere for a moment, but which can do but little more, unless it is sent on some errand of destruction. And even in respect to power, what comparison can be drawn between the earthquake, the most powerful perhaps of the ostentatious forces of nature-the earthquake which can rend a continent, or swallow up a whole city-. what comparison can be drawn between that and the great silent law of gravitation that law which guides the flight of every bird, and the fall of every pebble, that law which leads the sea in its ebb and flow, which holds this world and all the mighty orbs of the firmament in the hollow of its silent but mighty hand? (F. Greeves.)
Social-forces gentle
And so it is in social life: we think a great deal of the matters that astonish and dazzle us; of the outbreak of passionate feeling in a noble cause, of the hearts that inflame the multitude, of the deed of superhuman daring that makes a man the hero of an hour, of some noble work in rescuing life from flood or fire-these things occupy our thoughts, and we drink very little of the thousand names, and deeds, and looks of kindness, by which God is honoured, and humanity is blessed, and the world is made liker heaven. And yet who wilt venture to say that the aggregate of the worlds happiness is as much promoted by that public deed, however noble and illustrious, as by the silent stay-at-home virtues of multitudes of persons whose names will never be known until the great day shall declare them? (F. Greeves.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Held a council against him] Nothing sooner leads to utter blindness, and hardness of heart, than envy. There are many who abandon themselves to pleasure-taking and debauchery on the Sabbath, who condemn a poor man whom necessity obliges to work on what is termed a holiday, or a national fast.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Luke saith, they were filled with madness, and communed one with another what they might do to Jesus. Mark saith, they straightway took counsel with the Herodians against him, how they might destroy him. What cause of their madness was here offered? A poor lame man was miraculously healed. They certainly were mad to see themselves confuted, who would not acknowledge him to be the Messiah, or to hear themselves nonplussed, or to find themselves contradicted (a thing proud men cannot bear). They take counsel with the Herodians (of whom we shall have occasion to say more when we come to Mat 22:1-46): all agree them and the Pharisees to have been steady enemies one to another, but Herod and Pilate can agree when Christ is to be crucified.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. Then the Pharisees went out, andheld a council against him, how they might destroy himThis isthe first explicit mention of their murderous designs against ourLord. Luke (Lu 6:11) says,”they were filled with madness, and communed one with anotherwhat they might do to Jesus.” But their doubt was not, whetherto get rid of Him, but how to compass it. Mark (Mr3:6), as usual, is more definite: “The Pharisees went forth,and straightway took counsel with the Herodians against Him, how theymight destroy Him.” These Herodians were supporters of Herod’sdynasty, created by Csara political rather than religious party.The Pharisees regarded them as untrue to their religion and country.But here we see them combining together against Christ as a commonenemy. So on a subsequent occasion (Mat 22:15;Mat 22:16).
Jesus Retires to Avoid Danger(Mt 12:15-21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then the Pharisees went out,…. Of the synagogue, being, as Luke says, filled with madness, at the unanswerableness of his arguments; and because of the violation of the sabbath, as they thought; and most of all, because of the miracle wrought by him; and which was so glaringly a proof of his being Lord of the sabbath, and could not fail of creating him esteem among the people: and held a council against him, how they might destroy him. Mark says, the council was held by them with the Herodians; of whom,
[See comments on Mt 22:16] who, though they differed from them both in religion and politics, yet might be thought very proper persons to advise with about this matter; and especially, as they might have a greater interest at court, than they had. Nor did they scruple to enter into such a consultation, though on the sabbath day, and about the taking away of the life of an innocent person; which shows what scared consciences, and hard hearts they had, and how full of hypocrisy they were.
Fuente: John Gill’s Exposition of the Entire Bible
The Malice of the Pharisees; Christ Withdraws Himself. |
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14 Then the Pharisees went out, and held a council against him, how they might destroy him. 15 But when Jesus knew it, he withdrew himself from thence: and great multitudes 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 by Esaias 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 show judgment to the Gentiles. 19 He shall not strive, nor cry; neither shall any man 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 trust.
As in the midst of Christ’s greatest humiliations, there were proofs of his dignity, so in the midst of his greatest honours, he gave proofs of his humility; and when the mighty works he did gave him an opportunity of making a figure, yet he made it appear that he emptied himself, and made himself of no reputation. Here we have,
I. The cursed malice of the Pharisees against Christ (v. 14); being enraged at the convincing evidence of his miracles, they went out, and held a council against him, how they might destroy him. That which vexed them was, not only that by his miracles his honour eclipsed theirs, but that the doctrine he preached was directly opposite to their pride, and hypocrisy, and worldly interest; but they pretended to be displeased at his breaking the sabbath day, which was by the law a capital crime, Exod. xxxv. 2. Note, it is no new thing to see the vilest practices cloaked with the most specious pretences. Observe their policy; they took counsel about it, considered with themselves which way to do it effectually; they took counsel together in a close cabal about it, that they might both animate and assist one another. Observe their cruelty; they took counsel, not to imprison or banish him, but to destroy him, to be the death of him who came that we might have life. What an indignity was hereby put upon our Lord Jesus, to run him down as an outlaw (qui caput gerit lupinum–carries a wolf’s head), and the plague of his country, who was the greatest blessing of it, the Glory of his people Israel!
II. Christ’s absconding upon this occasion, and the privacy he chose, to decline, not his work, but his danger; because his hour was not yet come (v. 15), he withdrew himself from thence. He could have secured himself by miracle, but chose to do it in the ordinary way of flight and retirement; because in this, as in other things, he would submit to the sinless infirmities of our nature. Herein he humbled himself, that he was driven to the common shift of those who are most helpless; thus also he would give an example to his own rule, When they persecute you in one city, flee to another. Christ had said and done enough to convince those Pharisees, if reason or miracles would have done it; but instead of yielding to the conviction, they were hardened and enraged, and therefore he left them as incurable, Jer. li. 9.
Christ did not retire for his own ease, nor seek an excuse to leave off his work; no, his retirements were filled up with business, and he was even then doing good, when he was forced to flee for the same. Thus he gave an example to his ministers, to do what they can, when they cannot do what they would, and to continue teaching, even when they are removed into corners. When the Pharisees, the great dons and doctors of the nation, drove Christ from then, and forced him to withdraw himself, yet the common people crowded after him; great multitudes followed him and found him out. This some would turn to his reproach, and call him the ring-leader of the mob; but it was really his honour, that all who were unbiased and unprejudiced, and not blinded by the pomp of the world, were so hearty, so zealous for him, that they would follow him whithersoever he went, and whatever hazards they ran with him; as it was also the honour of his grace, that the poor were evangelized; that when they received him, he received them and healed them all. Christ came into the world to be a Physician-general, as the sun to the lower world, with healing under his wings. Though the Pharisees persecuted Christ for doing good, yet he went on in it, and did not let the people fare the worse for the wickedness of their rulers. Note, Though some are unkind to us, we must not on that account be unkind to others.
Christ studied to reconcile usefulness and privacy; he healed them all, and yet (v. 16), charged them that they should not make him known; which may be looked upon, 1. As an act of prudence; it was not so much the miracles themselves, as the public discourse concerning them, that enraged the Pharisees (Mat 12:23; Mat 12:24); therefore Christ, though he would not omit doing good, yet would do it with as little noise as possible, to avoid offence to them and peril to himself. Note, Wise and good men, though they covet to do good, yet are far from coveting to have it talked of when it is done; because it is God’s acceptance, not men’s applause, that they aim at. And in suffering times, though we must boldly go on in the way of duty, yet we must contrive the circumstances of it so as not to exasperate, more than is necessary, those who seek occasion against us; Be ye wise as serpents, ch. x. 16. 2. It may be looked upon as an act of righteous judgment upon the Pharisees, who were unworthy to hear of any more of his miracles, having made so light of those they had seen. By shutting their eyes against the light, they had forfeited the benefit of it. 3. As an act of humility and self-denial. Though Christ’s intention in his miracles was to prove himself the Messiah, and so to bring men to believe on him, in order to which it was requisite that they should be known, yet sometimes he charged the people to conceal them, to set us an example of humility, and to teach us not to proclaim our own goodness or usefulness, or to desire to have it proclaimed. Christ would have his disciples to be the reverse of those who did all their works to be seen of men.
III. The fulfilling of the scriptures in all this, v. 17. Christ retired into privacy and obscurity, that though he was eclipsed, the word of God might be fulfilled, and so illustrated and glorified, which was the thing his heart was upon. The scripture here said to be fulfilled is Isa. xlii. 1-4, which is quoted at large, v. 18-21. The scope of it is to show how mild and quiet, and yet how successful, our Lord Jesus should be in his undertaking; instances of both which we have in the foregoing passages. Observe here,
1. The pleasure of the Father in Christ (v. 18); Behold, my Servant whom I have chosen, my Beloved in whom my soul is well pleased. Hence we may learn,
(1.) That our Saviour was God’s Servant in the great work of our redemption. He therein submitted himself to the Father’s will (Heb. x. 7), and set himself to serve the design of his grace and the interests of his glory, in repairing the breaches that had been made by man’s apostasy. As a Servant, he had a great work appointed him, and a great trust reposed in him. This was a part of his humiliation, that though he thought it not robbery to be equal with God, yet that in the work of our salvation he took upon him the form of a servant, received a law, and came into bonds. Though he were a son, yet learned he this obedience, Heb. v. 8. The motto of this Prince is, Ich dien–I serve.
(2.) That Jesus Christ was chosen of God, as the only fit and proper person for the management of the great work of our redemption. He is my Servant whom I have chosen, as par negotio–equal to the undertaking. None but he was able to do the Redeemer’s work, or fit to wear the Redeemer’s crown. He was one chosen out of the people (Ps. lxxxix. 19), chosen by Infinite Wisdom to that post of service and honour, for which neither man nor angel was qualified; none but Christ, that he might in all things have the pre-eminence. Christ did not thrust himself upon this work, but was duly chosen into it; Christ was so God’s Chosen as to be the head of election, and of all other the Elect, for we are chosen in him, Eph. i. 4.
(3.) That Jesus Christ is God’s Beloved, his beloved Son; as God, he lay from eternity in his bosom (John i. 18); he was daily his delight, (Prov. viii. 30). Between the Father and the Son there was before all time an eternal and inconceivable intercourse and interchanging of love, and thus the Lord possessed him in the beginning of his way, Prov. viii. 22. As Mediator, the Father loved him; then when it pleased the Lord to bruise him, and he submitted to it, therefore did the Father love him, John x. 17.
(4.) That Jesus Christ is one in whom the Father is well pleased, in whom his soul is pleased; which denotes the highest complacency imaginable. God declared, by a voice from heaven, that he was his beloved Son in whom he is well pleased; well pleased in him, because he was the ready and cheerful Undertaker of that work of wonder which God’s heart was so much upon, and he is well pleased with us in him; for he had made us accepted in the Beloved, Eph. i. 6. All the interest which fallen man has or can have in God is grounded upon and owing to God’s well-pleasedness in Jesus Christ; for there is no coming to the Father but by him, John xiv. 6.
2. The promise of the Father to him in two things.
(1.) That he should be every way well qualified for his undertaking; I will put my Spirit upon him, as a Spirit of wisdom and counsel,Isa 11:2; Isa 11:3. Those whom God calls to any service, he will be sure to fit and qualify for it; and by that it will appear that he called them to it, as Moses, Exod. iv. 12. Christ, as God, was equal in power and glory with the Father; as Mediator, he received from the Father power and glory, and received that he might give: and all that the Father gave him, to qualify him for his undertaking, was summed up in this, he put his Spirit upon him: this was that oil of gladness with which he was anointed above his fellows, Heb. i. 9. He received the Spirit, not by measure, but without measure, John iii. 34. Note, Whoever they be that God has chosen, and in whim he is well pleased, he will be sure to put his Spirit upon them. Wherever he confers his love, he confers somewhat of his likeness.
(2.) That he should be abundantly successful in his understanding. Those whom God sends he will certainly own. It was long since secured by promise to our Lord Jesus, that the good pleasure of the Lord should prosper in his hand, Isa. liii. 10. And here we have an account of that prospering good pleasure.
[1.] He shall show judgment to the Gentiles. Christ in his own person preached to those who bordered upon the heathen nations (see Mark iii. 6-8), and by his apostle showed his gospel, called here his judgment, to the Gentile world. The way and method of salvation, the judgment which is committed to the Son, is not only wrought out by him as our great High Priest, but showed and published by him as our great Prophet. The gospel, as it is a rule of practice and conversation, which has a direct tendency to the reforming and bettering of men’s hearts and lives, shall be showed to the Gentiles. God’s judgments had been the Jews’ peculiar (Ps. cxlvii. 19), but it was often foretold, by the Old-Testament prophets, that they should be showed to the Gentiles, which therefore ought not to have been such a surprise as it was to the unbelieving Jews, much less a vexation.
[2.] In his name shall the Gentiles trust, v. 21. He shall so show judgment to them, that they shall heed and observe what he shows them, and be influenced by it to depend upon him, to devote themselves to him, and conform to that judgment. Note, The great design of the gospel, is to bring people to trust in the name of Jesus Christ; his name Jesus, a Saviour, that precious name whereby he is called, and which is as ointment poured forth; The Lord our Righteousness. The evangelist here follows the Septuagint (or perhaps the latter editions of the Septuagint follow the evangelist); the Hebrew (Isa. xlii. 4) is, The isles shall wait for his law. The isles of the Gentiles are spoken of (Gen. x. 5), as peopled by the sons of Japhet, of whom it was said (Gen. ix. 27), God shall persuade Japhet to dwell in the tents of Shem; which was now to be fulfilled, when the isles (says the prophet), the Gentiles (says the evangelist), shall wait for his law, and trust in his name: compare these together, and observe, that they, and they only, can with confidence trust in Christ’s name, that wait for his law with a resolution to be ruled by it. Observe also, that the law we wait for is the law of faith, the law of trusting in his name. This is now his great commandment, that we believe in Christ, 1 John iii. 23.
3. The prediction concerning him, and his mild and quiet management of his undertaking, Mat 12:19; Mat 12:20. It is chiefly for the sake of this that it is here quoted, upon occasion of Christ’s affected privacy and concealment.
(1.) That he should carry on his undertaking without noise or ostentation. He shall not strive, or make an outcry. Christ and his kingdom come not with observation,Luk 17:20; Luk 17:21. When the First-begotten was brought into the world, it was not with state and ceremony; he made no public entry, had no harbingers to proclaim him King. He was in the world and the world knew him not. Those were mistaken who fed themselves with hopes of a pompous Saviour. His voice was not heard in the streets; “Lo, here is Christ;” or, “Lo, he is there:” he spake in a still small voice, which was alluring to all, but terrifying to none; he did not affect to make a noise, but came down silently like the dew. What he spake and did was with the greatest possible humility and self-denial. His kingdom was spiritual, and therefore not to be advanced by force or violence, or by high pretensions. No, the kingdom of God is not in word, but in power.
(2.) That he should carry on his undertaking without severity and rigour (v. 20). A bruised reed shall he not break. Some understand this of his patience in bearing with the wicked; he could as easily have broken these Pharisees as a bruised reed, and have quenched them as soon as smoking flax; but he will not do it till the judgment-day, when all his enemies shall be made his footstool. Others rather understand it of his power and grace in bearing up the weak. In general, the design of his gospel is to establish such a method of salvation as encourages sincerity, though there be much infirmity; it does not insist upon a sinless obedience, but accepts an upright, willing mind. As to particular persons, that follow Christ in meekness, and in fear, and in much trembling, observe, [1.] How their case is here described–they are like a bruised reed, and smoking flax. Young beginners in religion are weak as a bruised reed, and their weakness offensive like smoking flax; some little life they have, but it is like that of a bruised reed; some little heat, but like that of smoking flax. Christ’s disciples were as yet but weak, and many are so that have a place in his family. The grace and goodness in them are as a bruised reed, the corruption and badness in them are as smoking flax, as the wick of a candle when it is put out and is yet smoking. [2.] What is the compassion of our Lord Jesus toward them? He will not discourage them, much less reject them or cast them off; the reed that is bruised shall not be broken and trodden down, but shall be supported, and made as strong as a cedar or flourishing palm-tree. The candle newly lighted, though it only smokes and does not flame, shall not be blown out, but blown up. The day of small things is the day of precious things, and therefore he will not despise it, but make it the day of great things, Zech. iv. 10. Note, Our Lord Jesus deals very tenderly with those who have true grace, though they be weak in it, Isa 40:11; Heb 5:2. He remembers not only that we are dust, but that we are flesh. [3.] The good issue and success of this, intimated in that, till he send forth judgment unto victory. That judgment which he showed to the Gentiles shall be victorious, he will go on conquering and to conquer, Rev. vi. 2. Both the preaching of the gospel in the world, and the power of the gospel in the heart, shall prevail. Grace shall get the upper hand of corruption, and shall at length be perfected in glory. Christ’s judgment will be brought forth to victory, for when he judges he will overcome. He shall bring forth judgment unto truth; so it is, Isa. xlii. 3. Truth and victory are much the same, for great is the truth, and will prevail.
Fuente: Matthew Henry’s Whole Bible Commentary
Took counsel against him ( ‘ ). An imitation of the Latin concilium capere and found in papyri of the second century A.D. (Deissmann, Bible Studies, p. 238.) This incident marks a crisis in the hatred of the Pharisees toward Jesus. They bolted out of the synagogue and actually conspired with their hated rivals, the Herodians, how to put Jesus to death (Mark 3:6; Matt 12:14; Luke 6:11). By “destroy” () they meant “kill.”
Fuente: Robertson’s Word Pictures in the New Testament
1) “Then the Pharisees went out,” (ekselthontes de hoi Pharisaioi) “Then the Pharisees upon going out,” and away from the synagogue where they had come with their evil designs to entrap Him, with what they thought were loaded questions, Mat 12:10.
2) “And held a council against him,” (sumboulion elabon kata autou) “Took to themselves counsel (or entered into collusion) against him,” against Jesus, with a view to liquidate or murder Him, Joh 5:16; Joh 5:18.
3) “How they might destroy him.” (hopos auton apolesosin) “So that they might destroy him,” wipe Him out, or put Him away, as prophesied Psa 2:2; they charged Him with blasphemy, because He claimed to be the Son of God, Joh 10:22; They and their kind of Jews eventually did kill Him, 1Th 2:14-15. Prior to this they had contented themselves in finding fault and criticizing the Lord; But now, having sinned against more light, and hardened their own hearts, they proceeded to lay a plot to slay the Lord, and would not now be content until their wicked plot was carried out. They sought, not merely to get rid of Jesus, but how they might do it, without disturbing the masses, or letting them know what they had plotted to do, Luk 6:11; Mr 3:6. They also enlisted the political party of Herodians to aid and abet them in their wicked goal, Mat 22:15-16.
Fuente: Garner-Howes Baptist Commentary
Mat 12:14
. Then the Pharisees took counsel. How obstinate is the rage which drives the wicked to oppose God! Even after having been convinced, they pour out their venom more and more. It is truly monstrous and shocking, that the most distinguished teachers of the Law, who were entrusted with the government of the Church, are engaged, like robbers, in contriving murder. But this must happen, whenever the malice of men reaches such a height, that they wish to destroy every thing that is opposed to their fancy, even though it may be from God.
The circumstance of Christ’s making his escape by flight must not be ascribed to fear; for he did not become more courageous by the lapse of time, but was endued with the same fortitude of the Spirit at the time when he fled, as when, at a later period, he voluntarily presented himself to die. And this was a part of that emptying of himself which Paul mentions, (Phi 2:7,) that when he could easily have protected his life by a miracle, he chose rather to submit to our weakness by taking flight. The only reason why he delayed to die was, that the seasonable time, which had been appointed by the Father, was not yet come, (Joh 7:30.) And yet it is manifest, that he was preserved by heavenly power rather than by flight; for it would not have been difficult for his enemies to find out the place to which he had retired, and so far was he from shrouding himself in darkness, that he carried a great company along with him, and rendered that place illustrious by his miracles. He withdrew from their presence for the sole purpose of not aggravating their rage.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
Mat. 12:18. Judgment.The idea embodied in the prediction is that it would be the aim of the Messiah, as universal Judge, to put all things to rights among all nations. The judicial function is one of the most important elements in the office of a monarch. It is in virtue of it that differences between man and man are adjusted, while the rights of all the members of the community are vindicated, so that harmony and co-operation may be secured.(Morison).
Mat. 12:20. Till He send forth judgment unto victory.The idea is that the Messiah shall persevere in His own quiet, gentle, meek, unostentatious, unobstreperous way, healing heart after heart, and adjusting difference after difference, until He shall succeed in getting His gracious arbitrative action thrust in victoriously upon all the injustices and unrighteousnesses, that alienate man from man, and men from God (ibid.).
MAIN HOMILETICS OF THE PARAGRAPH.Mat. 12:14-21
Avoiding strife.The friction with the Pharisees, of which we have just read so much, could have only one end. To be so baffled, so eclipsed, so silenced by one like Jesus, in the presence of those for whose praise they lived (Mat. 23:5-7), must arouse deadly anger at last. So, accordingly, we find expressly stated in Mat. 12:14. The Evangelist proceeds to tell us, first, how the Saviour replied to this move; and secondly how His manner of doing so had been predicted of old. We shall find a striking picture in the first of these accounts, and a striking prophecy in the second.
I. A striking picture.A picture, first, of very great power. What a sense of power was left behind by that which we read of Him last. Though filled with madness (as said of them in Luk. 6:11, on the same or on an exceedingly similar occasion) all that His enemies can do now is to go out and begin conspiring against Him (Mat. 12:14). Such an attempt is, in itself, an acknowledgment of His power. It is only the powers that be that are ever plotted against! Also now, when away from them (Mat. 12:15), and with multitudes of the sick about Him instead, how manifest again is His power. He heals them all, it is said (Mat. 12:15). Nothing whatever in the way of sickness can contend against Him. The only limit is as to making known (Mat. 12:16) what He has done. A picture, secondly, of corresponding forbearance and meekness. Forbearance in refraining from meeting the known hostility of His enemies by any counter move of like kind. All we are told of Him is that He first perceived it, and then got out of its way (Mat. 12:15). Forbearance, also, in not wishing that anything done by Him should bring Him into conflict with them (Mat. 12:16). What He does, in short, is, so far, to beat a retreat; and to take special care, in doing so, that even the mercy shown by Him should not interfere with that object. Anything, just now, rather than enter on strife! A picture, lastly, of wonderful pity and love. Of wonderful pity because of the miracles of pity which we see wrought by His hands. Of more wonderful pity because of the circumstances in which that pity is shown. Even when He is perfectly aware that His enemies are seeking His lifeeven when He is, as it were, beating a retreat from their malignity, even in these chilling circumstancesHe is a glowing centre of love.
II. A striking prophecy.According to the Evangelist a far older pencil than his had drawn the same portrait as he. A certain passage from the prophet Isaiah which he now proceeds to quote, had long ago described, in all essential particulars, what has been described by him now. This he seems to point out to us in four principal ways. Has he, e.g. now presented Jesus to us as the chosen of God, even as one who could say of Himself as in Mat. 11:27? Did not Isaiah also speak, as quoted here (Mat. 12:18), of Gods chosen ServantGods best beloved ServantGods specially sanctified Servant? Has the Evangelist also just drawn our special attention to the power of the Saviour? Has not Isaiah also here, twice over, connected Him he speaks of with the administration of judgment? (Mat. 12:18; Mat. 12:20). And what is judgment with all its accompanimentsits sword and its robes; its throne and its barbut an assertion of power? Has the Evangelist, again, given us here a special presentment of the forbearance and meekness of Christ? How closely, again, correspond to this those words of the prophet, He shall not cry nor strive, neither shall His voice be heard in the streets (Mat. 12:19). Finally, has the Evangelist here especially dwelt on the tenderness of His love? How admirably, once more, does the language of the prophet describe the same thing! Never was there beforenever has there been sincea more gracious description! A bruised reed shall He not break, and smoking flax shall He not quench. In other words, to the most afflicted, to the most infirm, shall it be His to give the most of His love. So much so, that the very farthest off, when they hear it, shall believe in His name. In that name shall the Gentileseven the Gentilestrust.
In this same thought, also, seems the one application of the whole of this passage. The whole passage is pre-eminently a lesson in trust. It is so, because:
1. Of the characteristics it combines.This power which has such complete power over itself; this courage which is not afraid, where need be, to retreat; this love of truth which loves peace as much; this dignity which can stoop to the lowest; this tenderness of love which is most at home with those who need it most and deserve it leastis a constellation of excellences to be trusted by us, if anything is! To be trusted by all of us, for it meets the case of us all!
2. Of the evidences it combines.This incidental illustration of these various excellences does not stand by itself. We have seen something of it before (Mat. 9:10-13). We shall see more of it hereafter (Mat. 14:13). What we are to notice specially here is that it formed a definite part of the whole purpose of the kingdom. This was the kind of High Priest that became us (Heb. 7:26). This, therefore, the kind of High Priest whom God sent into the world.
HOMILIES ON THE VERSES
Mat. 12:15. Christs retirement from His enemies.A solemn sign,
I. Not of fear or weakness.
II. But of power, of wisdom, of compassion and of judgmentLange.
Plotting and persevering.
I. Pharisees plotting the destruction of Jesus.
II. Christ persevering in works of beneficence and salvation.
III. One district suffers but another gains by the secret council of the wicked.J. G. Gray.
Mat. 12:18-20. The gentle Servant of Jehovah.The Elect Servant is the Messiah, and Jesus is that Christ. Mark how He served:
I. Unostentatiously.All through His ministry Jesus avoided a mere glare of publicity, and in Galilee actually charged some whom He had healed not to make Him known. He knew that to attract a gaping multitude of followers would do very little to promote the spiritual ends of His ministry, if, indeed, it might not rather tend to hinder them. So little did He think of a big crowd that, when He saw it gathering under the influence of curiosity, or a desire for temporal advantage, He often said or did something to disperse the people, or to escape from them. Evidently He regarded it as a better use of His time and strength to attach to Himself a smaller number of disciples, so training them and imbuing them with His spirit, as to fit them to plead His cause, and plant His gospel after He had returned to His Father. It is not to be inferred, that preachers of the gospel are not to speak in the open air, or in chief places of concourse. Timidity and fastidiousness have no right to claim sanction from the unostentatiousness of Jesus. There is need of courage and enterprise; only one must not court personal notoriety, or glory in numbers. Ministry is weak when at any point it falls out of harmony with that of the Chosen Servant. One may draw a crowd, and yet gain very few disciples for the Lord.
II. Tenderly.True, that the ministry of Jesus had a searching power, like that of a refiners fire. It was even scathing and terrible to hypocrites and vainglorious pedants of the law; but it was full of gentleness to the people, and had special consideration for the weary and heavy-laden. So the common people heard Him gladly, and mourners sought Him, and little children were not afraid to come at His call. As, after rigorous winter the breath of spring is doubly sweet, so after the hard prescriptions of the unfeeling scribes and Pharisees, the healing ministry of Jesus of Nazareth was felt, at least by some, to be doubly welcome. Meekness must not be confounded with feebleness, or gentleness with indecision. We know the kind of softness and quietness which belongs to persons of a timid nature, and of weak convictions, who are reluctant to look closely into serious questions, or to assume any resolute attitude involving responsibility. A gentleness which is born of fear or selfishness is not after Christ, for His was the kindness of a magnanimous spirit, the patience of a mind that saw clearly the insufficiency of man and the boundless love of God. Therefore His endurance of the contradiction of sinners, and His sweet encouragement of the timorous who sought His help. Therefore the light in His countenance, the grace in His lips, the meekness in His bearing, the compassion in His mien, which drew men out of themselves, to tell their wants to Him, and cast their cares upon Him.D. Eraser, D.D.
Mat. 12:18-21. A lovely portrait in an unlovely frame.Observe the spirit in which our Lord meets the repeated attacks of which the record is given in this chapter. There are four in close succession. The first is the charge of Sabbath-breaking made against the disciples, because they rubbed a few ears of corn in their hands as they passed through the fields on the Sabbath day; and following it, the entangling question put to the Master in the synagogue. Then there is the accusation founded on the healing of the blind and dumb demoniac (Mat. 12:24). The third attack is the hypocritical application, Master, we would see a sign from Thee (Mat. 12:38), the word Master being evidently used in mockery, and the request for a sign a scornful way of suggesting that all the signs He was giving were worth nothing. These three attacks were made by the Pharisees, and were most irritating and vexatious, each in its own way. The first was annoying on account of its pettiness, the second because of its bitter malice, while the third was a studied insult; and yet, galling as these repeated attacks must have been, we may well suppose that the keenest wound of all to the gentle spirit of the Son of man would be the last, inflicted by the members of His own family, who seemed at this time as unsympathetic and unbelieving as the Pharisees themselves; for the untimely interruption recorded at the close of the chapter was intended, as we learn from the account in the second Gospel, to put Him under restraint as a madman. This last interruption, in which even His mother joined, must have been gall and wormwood to that tender heart. How does He bear Himself through these storms of calumny and insult? He bears Himself so that out of this dark chapter of His history there comes to us one of the loveliest portraits of Him to be found anywhere. It had been sketched by one of the old masters as an ideal portrait, and is now at last matched in real life. Behold, My servant whom I have chosen, etc. (Mat. 12:18-21). What gentleness and tenderness, yet what strength and majesty!for, though He strives not, nor lifts up His voice in angry altercation, while He will not break the bruised reed, nor quench the smoking flax, He will nevertheless declare judgment and secure victory, and make His name such a power in the earth, that the Gentiles shall hope in Him and the world go after Him. We can fancy the glow on the Evangelists face as He pauses in the midst of the sad record of these cruel assaults, to look at, and show to us that lovely portrait of the Son of man. And is it not all the lovelier that it shines out from such a background?J. M. Gibson, D.D.
Mat. 12:20. Smoking flax.Smoking flax may mean that which has fire smouldering among its fibres, which may yet break out into a flame. But probably we ought to prefer the marginal reading, a dimly burning wick shall He not quench (Isa. 42:3).
I. It suggests the faint beginnings of penitence and faith, and newness of life.The wick is not trimmed, or does not draw sufficiently from the reservoir of oil, and therefore does not yield a steady flame.
II. Or it may illustrate some degree of spiritual declension, the lamp that once was bright now needing to be trimmed with care, and fed with fresh oil. The Lord Jesus does not disdain every disciple who is not a burning and shining light. He is willing to recognise and to foster what is defective and dim. He knows how to bring good results out of confused and hesitating beginnings. He does it by gentleness; and it cannot be done any otherwise. A strong wind will blow out a lamp which a gentle current of air will brighten. Violence has the fatal power of extinction. Severity irritates into defiance, or crushes into despondency; but kindliness can evolve happy results from unsatisfactory rudiments, and love is the supreme secret of success in Christ and all Christlike men.D. Fraser, D.D.
Bruised reed and smoking flax.President Davies says: The imagery of the bruised reed may be derived from the practice of the ancient shepherds, who were wont to amuse themselves with the music of a pipe of reed or straw; and when it was bruised they broke it, or threw it away as useless. But the bruised reed shall not be broken by this Divine Shepherd of souls. By way of securing the practical applications of this view of our Saviours relations to His people, we will consider:
I. Christs ways with bruised reeds, or humbled sinners.
1. Bruised reeds seem very fitly to represent such. The reed itself may properly stand for the sinner. It is so straight, so upright, and to all appearance so firm and strong; and yet it is one of the weakest things that grow. The storm will bend, and bruise, and spoil it. In mockery of the kingly claims of Jesus, they put a helpless reed, instead of a sceptre, into His hands, taunting thus the weakness both of His kingdom, and of Himself as King. There is much appearance of confidence and strength in the sinner, at least while life goes smoothly and easily with him. He would not wish you to take up the idea that he is only a reed. But let God but try his strength by buffeting him with some fierce storms, and you will soon see that poor reed bruised and bent, and hanging low. There is no strength in such reeds for the days of trouble that come round to every man, to try of what sort he is. Now it is Gods wise and gracious way of dealing to bruise such reeds.
2. How is He wont to deal with bruised reeds, humbled sinners? He does not break. Bruise He may, but break He never does, and never will.
II. Christs ways with smoking flax, or feeble believers.
1. Perhaps the best explanation of this metaphor is that flax was used in the East for the wicks of oil lamps; and these wicks, unless well-cut and constantly trimmed, would give but a flickering and smoky light. And this may effectively illustrate the feeble, struggling, often fainting Christian, whose life is a smoke rather than a fire; a spark rather than a flame; a glimmer rather than a glow; a name rather than a living reality and power.
2. How does Christ deal with such? He does not quench. Let Bunyans Interpreter show us the fire in the wall, on which the souls enemy is pouring the water-floods, but whose flames still rise high. There is a secret. Look behind! One stands there, like unto the Son of man, pouring in the oil of His grace, that makes the flames leap, and the fire glow.Weekly Pulpit.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(14) Held a council against him.If, as seems probable, these Pharisees included those who had come from Jerusalem, the deliberation was of more importance in its bearing on our Lords future work than if it had been a mere meeting of the local members of the party. It is significant that St. Mark adds (Mar. 3:6) that they called the Herodians into their counsels. These latter have not yet been mentioned in the Gospel history, but they had probably been irritated by the marked reference to them and their habits of life in the contrast which our Lord drew between them and the Baptist. (Comp. Note on Mat. 11:8.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Then the Pharisees went out They were determined not to admit the defence which they could not confute, and were bent upon using the act to charge our Lord’s miracles to a diabolical source.
Held a council Mark says that the Pharisees at this council called in the aid of the Herodians. These were the partisans of Herod, who maintained the rightfulness of the Roman dominion over Judea, and the propriety of introducing Greek and Roman customs among the Jews. Thus did these sticklers for the law of Moses unite with its bold political subverters in order to accomplish their designs against Jesus. Little sincere surely could have been their burning zeal for that Sabbath and the law at the moment they were plotting thus with the overthrowers of both.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But the Pharisees went out, and took counsel against him, how they might destroy him.’
But the Pharisees were furious. Jesus was flouting their regulations, and not only so, but He had held them up to ridicule. Furthermore they recognised in His bold action confirmation of His claim to be Lord of the Sabbath. And so they entered into discussions as to how He could be destroyed. We are told in Mark that their discussions included courtiers from Herod’s court. This had to be done officially and properly so that the crowds would not be aroused. But Matthew does not bring that in. He wants concentration to be on the opposition of the Pharisees, which he sees as slowly building up (compare Mat 12:24). As always he leaves out any details not in line with what he wants to say.
There is nothing unlikely in infuriated men discussing how Jesus could be got rid of, especially men who considered that all that they believed in was at stake. It does not take long for men to work themselves up into a fury, especially men who believe that they are right. Anyone who thinks that it could not have happened so quickly just does not know men. Their problem of course lay in doing it legitimately. They could find no way in which to bring it about, without harming themselves, which was why, humanly speaking, Jesus still lived.
Fuente: Commentary Series on the Bible by Peter Pett
‘For many are called, but few chosen.’
The parable then ends with a maxim. Many are called to respond to the King’s invitation, but only comparatively few are ‘chosen’, that is, are His elect (compare Mat 24:31), that is, are those who are fully responsive to Him because of His effective call (Joh 6:44).
Fuente: Commentary Series on the Bible by Peter Pett
The Enmity of the Pharisees and Christ’s Answer.
v. 14. Then the Pharisees went out and held a council against Him, how they might destroy Him. Overawed for the moment, and unable to formulate an answer, their envy and malice soon leads them from finding fault to plotting against the Lord’s life. They came together and conferred with one another with the express object of finding ways and means to put Him to death. So far can hypocrisy debase a person that the most outrageous uncharitableness and lack of mercy, even deadly hatred and enmity, are covered over with pious customs and a sanctimonious behavior.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 12:14. How they might destroy him This is the first time that mention is made of a design onour Saviour’s life. It is natural to think that the historian would acquaint us of their concurring in the design, before he would speak of their consulting about the means. See Campbell.
Fuente: Commentary on the Holy Bible by Thomas Coke
“Then the Pharisees went out, and held a council against him, how they might destroy him. (15) But when Jesus knew it, he withdrew himself from thence: and great multitudes 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 by Esaias 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 show judgment to the Gentiles. (19) He shall not strive, nor cry; neither shall any man 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 trust.”
It is striking to observe that those very scrupulous persons who professed so high a regard for the Lord’s day, yet scrupled not to consult on that day, how they might destroy the Lord of life and glory.– Reader! did you ever notice any of the Pharisees of the present hour, (for they are the same in all ages). Oh! what vast regard they would have you suppose they have for the morality of the Gospel! But the Lord Jesus, who reads under this covering the heart of such men, tells us that notwithstanding all this, they should receive the greater damnation. Mat 23:14 . Now observe this was not for any immoralities, or for the neglect of prayers, and the like; for they were rigid to an excess in duties as they called them. But it was for setting up a righteousness of their own, against the righteousness of the Lord Jesus Christ. Beware ye (saith Jesus) of the leaven of the Pharisees, which is hypocrisy: Luk 12:1 .
But. let us turn from the disgusting views of such characters, to contemplate the beautiful picture the Prophet Esaias hath drawn of Jesus, and which the Evangelist copies in this scripture from the original, See Isa 42:1-4 . The Prophet introduceth Jehovah the Father as calling upon the Church to behold him; and as commending his person, in his gracious office as the Church’s husband, and the Mediator, and as One in whom his soul delighteth. Nothing can be more blessed than what God the Father saith of him. And when his redeemed can answer to God the Father’s approbation of him, as his servant; in their approbation of him as their surety, head, and Saviour, the subject is blessed indeed, I will put my spirit in him, saith Jehovah. I will put my soul and body in his Almighty hands, saith the poor awakened simmer. He shall shew judgment to the Gentiles, saith God. He hath shewn both judgment and mercy to me, saith the poor Gentile, whom grace hath recovered from sin and destruction. He shall be a meek, a tender hearted Savior, saith the Father, so that even the bruised reed he shall not break, and the smoking flax of his people’s weaknesses, he shall not quench, Jesus is all this and more, saith the poor sinner; for he hath remembered me in my low estate, for his merely endureth forever! Oh! the unknown, the unnumbered mercies in the bowels of Jesus, which he bears to all his redeemed; and by which he manifests his grace to them, otherwise than he doth to the world. Joh 14:21-22 .
I detain the Reader for the moment, just to observe on the word judgment, in this passage, that though in the first view of it, there might be thought somewhat harsh in it, but it is not so. Bringing forth judgment to the Gentiles, and unto victory, implies, that Jesus will complete the work of his free grace for his redeemed, in a way of judgment so wise, and excellent, that it shall commend his administration for the deed, while everything of tenderness shall mark his features of character; so that the bruised reed and the smoking flax, which are in his way, he will not tread upon nor injure.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
14 Then the Pharisees went out, and held a council against him, how they might destroy him.
Ver. 14. How they might destroy him ] All envy is bloody. Men wish him out of the world whom they cannot abide; and would rather the sun should be extinguished than their candle obscured. David dared never trust Saul’s protestations, because he knew him to be an envious person. Nero put Traseas to death for no other cause but for that it was not expedient for Nero that so worthy a man as he should live by him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. ] This is the first mention of counsel being taken by the Pharisees ( and Herodians , Mark, as above) to put our Lord to death.
Fuente: Henry Alford’s Greek Testament
Mat 12:14 . : overawed for the moment, the Pharisaic witnesses of the miracle soon recovered themselves, and went out of the synagogue with hostile intent. , consulted together = . , against Him. Hitherto they had been content with finding fault; now it is come to plotting against His life a tribute to His power. , etc.: this clause indicates generally the object of their plotting, viz. , that it concerned the life of the obnoxious one. They consulted not how to compass the end, but simply agreed together that it was an end to be steadily kept in view. The murderous will has come to birth, the way will follow in due course. Such is the evil fruit of Sabbath controversies.
Fuente: The Expositors Greek Testament by Robertson
Then = But.
held a council. Occurs only in Mat 22:15; Mat 27:1, Mat 27:7; Mat 28:12. Mar 3:6; Mar 15:1.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] This is the first mention of counsel being taken by the Pharisees (and Herodians, Mark, as above) to put our Lord to death.
Fuente: The Greek Testament
Chapter 25
Our Mediator Jehovahs Servant
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; And charged them that they should not make him known: That it might be fulfilled which was spoken by Esaias the prophet, saying, 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.
(Mat 12:14-21)
In the first part of this chapter our Lord Jesus demonstrated his eternal deity and his great dignity as God, both by declaring himself to be Lord even of the sabbath and by healing the man with a withered hand. In the passage now before us the Holy Spirit shows us our Saviors great humiliation as Jehovahs Servant, while at the same time demonstrating him to be himself Jehovah God and our great Savior. Matthew Henry wrote in his introduction to this paragraph
As in the midst of Christs greatest humiliations there were proofs of his dignity, so in the midst of his greatest honors, he gave proofs of his humility; and when the mighty works he did gave him an opportunity of making a figure (a name for himself), yet he made it appear that he emptied himself, and made himself of no reputation.
The Bond-slave
When the Lord God began to give his judgments (civil statutes) to Israel, by which he typified and portrayed redemption, grace, and salvation by Christ,[1] the very first civil statute given to Israel was a blessed picture of redemption and grace by Christ in the law of the bond-slave (Exo 21:1-6).
[1] Ever remember, the law of God, these civil statutes, ceremonial rites, and all the commandments were messianic. They were given to Israel alone and applied to Israel alone. The law of the Old Testament has absolutely nothing to do with Gentiles. It was never given to Gentiles. The law was messianic. It pointed to Christ, who is the fulfillment and the end of the law.
Now these are the judgments which thou shalt set before them. If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. f he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever.
The Servant spoken of in this passage of Scripture, by type and picture, is the Lord Jesus Christ our Savior. The Lord Jesus Christ, the Son of God, became the Servant of God, that he might redeem and save sinners chosen of God from the foundation of the world (Mat 1:21). The text is not talking about men who became the servants of men among the ancient Israelites. Those men were but pictures of another man, the Man Christ Jesus. How blessed it is to see and know Christ in this relationship! The eye of faith sees the Servant and rejoices in all his work.
Though he is himself God Almighty, one with the Father and the Spirit in the Holy Trinity, in order to save us from our sins the Lord Jesus Christ, the Son of God, voluntarily became the servant of God and became obedient unto death, even the death of the cross, to do the will of God. In the passage before us God the Holy Spirit calls for us to behold our great Savior in his mediatorial office as Jehovahs Servant as he was described by the prophet Isaiah in Isa 42:1-4.
The Pharisees Council
This passage opens with the Pharisees holding a council. Then the Pharisees went out, and held a council against him, how they might destroy him (Mat 12:14). Religious councils throughout history have almost always proved to be council against him. The Spirit of God here calls our attention to the hatred of these religious hypocrites toward Christ because it is something that never changes.
These men pretended to have great reverence for the law and, particularly, for the sabbath day. Yet, they seem to have had no reluctance in gathering a religious council for the purpose of finding a way to murder One who lived among them in perfect righteousness, doing good to others. They had no qualms about pursuing a plot to murder the Lord of Glory on the sabbath day! Pharisees are always the same. They want everyone to admire their righteousness, piety, devotion, and spirituality. But they are unmasked by him who reads their hearts. He tells us that they shall receive the greater damnation (Mat 23:14). And, it should be observed, their greater damnation is not because they behave in an outwardly reprehensible way, but because they, going about to establish their own righteousness, refuse to submit themselves to the righteousness of Christ (Rom 9:31 to Rom 10:4). And all who pretend that they are righteous are hypocrites. Therefore, our Savior warns us, Beware ye of the leaven of the Pharisees, which is hypocrisy (Luk 12:1).
Self-righteousness is but a religious covering by which men attempt to hide their hatred of God. The carnal mind is enmity against God; for it is not subject unto the law of God, neither indeed can be (Romans 8). The heart of man is not natural or indifferent toward God. All natural men, all unregenerate people, at the core of their beings, in their hearts hate God! When the Lord Jesus both claimed to be Lord even of the sabbath day and proved his power as God by miraculously healing the man with a withered hand, the Jews, the religious leaders of the day, were so enraged against him that they sought to destroy him. No Charge could be brought against his character. He was holy, harmless, undefiled, and separate from sinners. No charge could be leveled against his doctrine. He proved his teachings by the Scriptures, irrefutably. But it mattered not how perfectly he lived or how perfectly he taught. He was hated by those people who claimed most loudly that they loved God!
J. C. Ryle wrote, This is human nature appearing in its true colors! The unconverted heart hates God! This is the reason why Gods servants have been persecuted and martyred throughout the centuries. It must never surprise us when we meet with the same treatment that our Savior received in this world. Marvel not, my brethren, if the world hate you (1Jn 3:13). It is not our weaknesses, infirmities and faults, and our obedience that stir up the wrath of reprobate men, but our doctrine, the gospel of Christ (Joh 3:19-20; Gal 5:11).
All Healed
But when Jesus knew it (Mat 12:14) Here is another of the many, very casual assertions of our Saviors divinity that are scattered throughout the gospel narratives. Matthew makes no attempt to prove what needed no proof to those who know and worship Christ. Knowing that he who redeemed us is God over all, we recognize and rejoice in our Saviors divine omniscience. The omniscient God knew what the Pharisees were up to; and when Jesus knew it, he withdrew himself from thence.
Our Lord did not flee from the Jews and the synagogue in fear, but because his hour was not yet come. The time had not yet come when he must suffer and die as our Substitute. He had other work yet to do to glorify his Father. Therefore, he rightly and wisely left the synagogue. As he left, great multitudes followed him. Though some believe not, others will. The Pharisees and religious leaders in the synagogue hated him; but great multitudes followed him.
And he healed them all. What a gracious word this is! As it was in Bethsaida, so it was here. When the multitudes followed him, he received them, and spake unto them of the kingdom of God, and healed them that had need of healing (Luk 9:11). Our Master came not to contend with carping religionists who (in their own opinion) needed nothing from him, but to bestow mercy upon needy souls. Happy is the preacher who, following the Masters example, has learned to ignore carping critics and refuses to be deterred from the Masters business, even momentarily, by them.
Our Master came to heal needy souls. While he was here in the flesh, he received all who came to him with bodily ailments, and he healed them all. And he has not changed. Great multitudes followed him from all parts of the country. And not one of those who followed him, even in this physical, carnal sense, lacked anything. When the multitudes were hungry, he fed them. If they were diseased, he healed them. If they were possessed by devils, he cast them out. He that hath ears to hear, let him hear. Jesus Christ is merciful, gracious, and kind. Our Saviors mercy is coupled with omnipotence. All who follow him find all they need in him. His promise is, Him that cometh unto me I will in no wise cast out.
Yes, this mighty, gracious, saving God-man still receives sinners and heals all who come to him. Because the Lord Jesus Christ, Jehovahs Righteous Servant, has fully obeyed his Fathers will in putting away our sins by the sacrifice of himself, because he was made sin for us, because he bore our sins in his own body on the tree, because he paid all the debt for our sins and put them away completely and forever, he now assures sinners everywhere of this glorious truth by the gospel. Him that cometh to me I will in no wise cast out (Joh 6:37-40).
Come to Christ, no matter who you are, no matter how vile your transgressions are, and he promises that he will receive you, just as you are, and that he will never cast you out, that he will give you eternal life, that you shall never perish. Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light (Mat 11:28-30).
And charged them that they should not make him known (Mat 12:16). The Son of God never courted the praises of men. He sought only to do the will of God. What a sermon that is! To him, Spurgeon asserted, popularity became a hindrance. Our Savior deliberately made himself of no reputation (Php 2:5-8). He had no desire for the approval and applause of men, but only for the glory of God.
Scripture Fulfilled
This deliberate act of humiliation was that it might be fulfilled which was spoken by Esaias the prophet (Mat 12:17). The prophecy to which Matthew refers is found in Isa 42:1-4. Here the Spirit of God gives us an undeniable evidence of inspiration and the infallibility of Holy Scripture (2Ti 3:16-17; 2Pe 1:20-21). In all that our Lord Jesus performed on this earth as our Substitute, from his incarnation to his ascension, was in perfect accord with the prophesies of the Old Testament. When he finished his work, the Scripture was fulfilled (Mar 15:28).
Pastor Henry Mahan has often said, The Old Testament Scriptures tailor a garment that will fit only one man, and that man is the Lord Jesus Christ. Here are 38 of the Old Testament prophecies relating to the Messiah which were fulfilled by our Lord Jesus Christ, and can never be fulfilled by anyone else. To anyone, except those who are willfully ignorant, these are indisputable proofs that Jesus of Nazareth is the Christ of God.
1.The Womans Seed – (Gen 3:15; Gal 4:4; Rev 12:5; Luk 2:7).
2.Abrahams Seed – (Gen 18:18; Gen 12:3; Act 3:25; Mat 1:1; Luk 3:34; Gal 3:16).
3.Isaacs Seed – (Gen 17:19; Mat 1:2; Isa. 3:34).
4.Jacobs Seed – (Num 24:17; Gen 28:14; Luk 3:34; Mat 1:2).
5.From The Tribe of Judah – (Gen 49:10; Luk 3:33; Mat 1:2; Rev 5:5).
6.Heir to Davids Throne – (Isa 9:7; Isa 11:1-5; 2Sa 7:13; Mat 1:1; Mat 1:6; Act 2:29-36).
7.Born in Bethlehem – (Mic 5:2; Mat 2:1; Luk 2:4-7).
8.Time of His Birth – (Dan 9:25; Luk 2:1-7).
9.Born of A Virgin – (Isa 7:14; Mat 1:18; Luk 1:26-35).
10.Massacre of Children – (Jer 31:15; Mat 2:16-18).
11.Flight to Egypt – (Hos 11:1; Mat 2:14-15).
12.Galilean Ministry – (Isa 9:12; Mat 4:12-16).
13.A Prophet Like Moses – (Deu 18:15; Joh 1:45; Joh 6:14; Act 3:19-26).
14.A Priest Like Melchizedek – (Psa 110:4; Heb 5:5-6; Heb 6:20; Heb 7:15-17).
15.The Kings Triumphal Entry – (Isa 62:11; Zec 9:9; Joh 12:12-14; Mat 21:1-11).
16.Rejection by Men – (Psa 2:2; Isa 53:3; Joh 1:11; Joh 5:43; Luk 4:29; Luk 17:25; Luk 23:18).
17.Personal Character – (Isa 11:2-4; Luk 2:52; Luk 4:18).
18.Betrayal by A Friend – (Psa 41:9; Mar 14:10).
19.Sold for Thirty Pieces of Silver – (Zec 11:12-13; Mat 26:15).
20.Money Returned and Potters Field Bought – (Zec 11:13; Mat 27:6-7).
21.Judas Office Taken by Another – (Psa 109:7-8; Act 1:16-20).
22.False Witnesses – (Psa 27:12; Psa 35:11; Mat 26:60-61).
23.Silence When Accused – (Isa 53:7; Psa 38:13-14; Mat 26:62-63; Mat 27:12-14).
24.Smitten and Spat Upon – (Isa 50:6; Mar 14:65).
25.Hated Without a Cause – (Psa 69:4; Psa 109:3-5; Joh 15:23-25).
26.Vicarious Sufferings – (Isa 53:4-6; Isa 53:12; Mat 8:16-17; Rom 4:25; 1Co 15:3).
27.Crucified with Sinners – (Isa 53:12; Mat 27:38; Luk 23:33).
28.Pierced Hands and Feet – (Psa 22:16; Joh 20:27).
29.Mocked of Men – (Psa 22:6-8; Mat 27:39-40).
30.Gall and Vinegar to Drink – (Psa 69:21; Joh 19:29).
31.Heard Prophetic Words Repeated in Mockery (Psa 22:8; Mat 27:43).
32.Intercession for Enemies – (Psa 109:4; Luk 23:34).
33.Pierced Side – (Zec 12:10; Joh 19:34).
34.Lots Cast for His Coat – (Psa 22:18; Mar 15:24).
35.Not a Bone Broken – (Psa 34:20; Exo 12:46; Joh 19:33).
36.Buried with The Rich – (Isa 53:9; Mat 27:57-60).
37.His Resurrection – (Psa 16:10; Mat 28:9; Luk 24:36-38).
38.His Ascension – (Psa 68:18; Luk 24:50-51).
John Trapp wrote, The Old Testament is the New Testament foretold. The New Testament is The Old Testament fulfilled.
Jehovahs Servant
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 (Mat 12:18-21).
Jesus of Nazareth is the Christ and he is Jehovahs Servant. Be sure you understand that this text, and all others relating to our Redeemer being the Servant of God, relate only to his humility and to his office capacity as our covenant Surety, Mediator, and Substitute. As such he was chosen by God the Father. He is beloved of God (Joh 10:16-18; Eph 1:6). He is well-pleasing to him. He was equipped for his work by God, who said, I will put my Spirit upon him. He came to reveal the righteousness of God (the gospel) to the world, the Gentiles. He shall send judgment to the Gentiles. Our Redeemers servitude was a matter of voluntary submission (Mat 12:19 – Isa 50:5-7). And the Lord God says, He shall not fail. (Isa 42:4).
Matthew was inspired to translate that as a declaration of the certain salvation of Gods elect throughout the world. He will send forth judgment unto victory. And in his name shall the Gentiles trust. Our Lord Jesus came into this world as Jehovahs righteous servant for the purpose of saving his people from their sins, and to do so in a way that would make it manifest that he who is our God is a just God and a Savior (Isa 45:20). And he did what he came to do. He brought in everlasting righteousness, and brought righteousness to victory in the accomplishment of our redemption by the sacrifice of himself (Col 2:14-15). And, now, upon the ground of his finished work, he gives life and faith to all Gods elect among the nations of the world by omnipotent mercy and free grace (Mat 12:21; Rom 11:26)
A bruised reed shall he not break, and smoking flax shall he not quench. What sweet, consoling, encouraging words those are to poor, weak sinners! Mighty and great as our Savior is, He despiseth not any (Job 36:5). Even those in whom grace is ever so weak, faith is ever so small, and repentance is ever so feeble, he is mighty to save! Commenting on these words, J. C. Ryle wrote, There is life in the infant as truly as in the grown-up man. There is fire in a spark as truly as in a burning flame. The least degree of grace is an everlasting possession. It comes down from heaven. It is precious in our Lords eyes. It shall never be over thrown.
The bruised reed and the smoking flax have reference to young converts, newly awakened souls. Like a bruised reed, the newborn soul is bruised, broken, contrite, and tender in his soul because he is made to know his sin and vileness before God. Such souls, the Lord Jesus will never destroy. He binds up their broken hearts and heals their wounded spirits. The newborn soul is also compared to smoking flax. The wick in an old oil lantern, when it is first lit, smokes and appears ready to go out, because it has little fire. So the newborn soul often has but little light and knowledge, but little faith and confidence and much darkness; but our tender Savior will never quench the smoking flax. He will give it more oil, and fire, and light by the abiding influence and grace of his Holy Spirit, till he sends forth judgment into victory. The Apostle Paul says the very same thing in Php 1:6. He which hath begun a good work in you will perform it until the day of Jesus Christ.
What sweet assurances of grace we have in the this call of our God. Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased. God the Father here calls for us to behold his darling Son, commending him to us in his gracious office and work as the God-man Mediator and his faithful Servant, in whom his soul delights. Nothing can be more blessed than that which God the Father says of him here, when his redeemed are enabled by his grace to look upon the Lord Jesus with the same delight, trusting him as our Savior whom the Father trusted as his Servant.
The Lord God said, I will put my spirit in him. The believing sinner says, I will put my whole life into his omnipotent hands of grace. The Lord God says, This is my Servant, whom I have chosen, my Beloved, in whom my soul is well-pleased. The heaven born soul, looking on him says, This is my Savior, who has chosen me, and he whom I have chosen, my Beloved, in whom my soul is well-pleased. The God of Glory says, He shall show judgment to the Gentiles. And we who are called from among the Gentiles rejoice to declare, He has shown both judgment and mercy to me and has recovered me from sin and destruction. He has sent forth judgment to victory for my soul; and in his name I trust!
Fuente: Discovering Christ In Selected Books of the Bible
Our King in the Majesty of his Peacefulness
Mat 12:14. Then the Pharisees went out, and held a council against him, how they might destroy him.
The synagogue was too hot for the Pharisees, and so they went out. Utterly routed, they retire from public gaze, hating the man who had so completely baffled them. They could not silence him, and so they would slay him. Those who begin with seeking to accuse the Lord soon come to seeking to destroy him. It was not easy to touch one who lived so much in the esteem of the people, and so they consulted together as to the safest method of procedure. Their killing of Jesus was indeed the result of malice aforethought, for they deliberately planned their cruel deed. Men at this hour still take counsel “against him.” “Why and wherefore? Let their own consciences answer, if they have any. The present cool, calculating attacks of sceptics upon the gospel have a special degree of crime in them.
Mat 12:15-16. But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; and charged them that they should not make him known.
Their secret counsels were all discerned by his omniscience: Jesus knew it. Ho acted accordingly. He came not to contend with cavillers, and therefore he withdrew himself from the scene of their perpetual disputations. But he could not get alone; the crowd flocked after him, and his love could not refuse to bless them with healing. He did not want to create an excitement, and so, when the people gathered in multitudes, he commanded them not to advertise his presence. To him popularity became a hindrance in his work, and he shunned it. In this avoidance of notoriety he fulfilled an ancient prophecy.
We are under no charge to conceal his gracious wonders, and therefore we would joyfully enlarge upon that glorious record, “He healed them all.” What an encouragement to sin-sick souls to trust in him!
Mat 12:17-19. That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon Mm, and he shall shew judgment to the Gentiles. He shall not strive, nor cry, neither shall any man hear his voice in the streets.
It is in Isa 42:1-4 that we read words which are quoted in their full sense, if not literally, by the Evangelist. The Servant of God, elect, beloved, and delightsome to the Lord, clothed with the Spirit of God, would come forth, and reveal the Lord’s mind to the nations; but it would not be with tumult and turmoil, noise and clamour.
To avoid contention and ostentation, our Lord quieted those whom he had healed, or at least charged them not to make him known. Our Lord did not aim at raising himself in the esteem of the multitude by successfully contending with the Pharisees; for his method was of another sort. The names given to the Saviour here are exceedingly precious, and worthy of our careful meditation, and especially so in connection with the passage in Isaiah. Jesus is the chosen of Jehovah, ordained to be his servant, beloved in that capacity, and well pleasing to his Father. The power of this beloved Servant of God would lie in the divine Spirit, in the doctrine which he would teach, and in the law which he would proclaim; his whole life being a judging and condemnation of sin before the eyes of all men. Not by might, nor by power, but by the Spirit of the Lord, and the force of truth, would he prevail. The wrath of man in hot controversy, the frenzy of wild rhetoric, the torrent of popular declamation; all these he left to mere pretenders: he disdained such weapons in establishing his Kingdom. Certain of his followers have taken an opposite course, and are much enamoured of clamorous and blatant methods: in this they will yet find that they are not well pleasing to the Lord.
Mat 12:20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
He left the bruised reed of Pharisaic pretence to prove its own impotence, it was not at that time worth his while to break it; and the smoking flax of a nominal religiousness he passed by, and left all dealing with it till another day, when the hour should come to end its offensiveness. He will in the end victoriously judge those hypocrites who were useless as bruised reeds, and offensive as smoking flax; but he would not do this during his first mission to men. He is in no haste to destroy every petty opposition.
This I take to be the exact sense of the words in this connection; but as the passage is popularly received, it is equally true, and much richer in consolation. The feeblest are not disdained by our Lord Jesus, though apparently useless as a bruised reed, or even actually offensive as a smoking flax. He is gentle, and exercises no harsh severity. He bears and forbears with those who are unlovely in his eyes. He longs to bind up the broken reed, and fan the smoking flax into flaming life. Oh, that poor sinners would remember this, and trust him!
Mat 12:21. And in his name shall the Gentiles trust.
Because he is so kind, the despised Gentile dogs shall come and crouch at his feet and love him as their Master. He shall be the hope of those who were left as hopeless. Our Lord’s desire for quiet, and his avoiding antagonism, thus proved him to be the Messiah of the prophets. Shall we not more and more trust in the Anointed of the Lord? Yes, Gentiles as we are, we do trust in his name. In us is this prophecy fulfilled. Yet how unlikely it seemed that Gentiles would do so when Israel refused him.
Fuente: Spurgeon’s The Gospel of the Kingdom
went: Mat 27:1, Mar 3:6, Luk 6:11, Joh 5:18, Joh 10:39, Joh 11:53, Joh 11:57
held a council: or, took counsel
Reciprocal: Dan 6:7 – have consulted Mat 10:23 – when Mat 16:1 – Pharisees Mat 22:34 – they Joh 7:19 – Why
Fuente: The Treasury of Scripture Knowledge
THE GENTLENESS OF CHRIST
Then the Pharisees went out till He send forth judgment unto victory.
Mat 12:14-20
There are numbers of people who want far less words of reproof than words of sympathy and tenderness.
What shall we learn from such a text as this?
I. Where there is life there is hope.First, it implies that wherever there is so much as a spark of life left in the conscience, there is always the possibility of an entire conversion to God. I am not speaking of what is easy, nor what is common; I am speaking of what is possible. If you could know the stories and histories of those who have been rescued from our streets and enter the shelter of godly homes, you would know it was because the faint feeble recollections of better days has been reached and recalled, and they have come back with tears of sorrow to the God they had forsaken.
II. The possibility of death-bed repentance.It throws great light upon a death-bed repentance. Not to encourage us to trifle with our best interests upon the possibility of our being in possession of our faculties then; but rather than deny possibilities of salvation we believe in the possibility of a death-bed repentance.
III. No limits can be set.It throws some light upon a subject that has been a good deal discussed of late years, and that is, Can a criminal sentenced to die for the crime of murder, and given three weeks grace, possibly in those three weeks find himself acceptable to God? We say, if we believe in the virtue of Christs blood, and in the power of the Holy Ghost, we can set no limits; and wherever there is a lingering remainder of grace, or at least a lingering contrition, there must be the hope of perfect repentance and ultimate sanctity.
IV. Lost without hope.A sinner out of hope is lost. Many and many a suicide is the suicide of despair; if hope is taken from men and women it is the last thing left to us, and there is nothing more perilous nor repressive, in certain crises of mental feeling, than harsh words.
Dean Pigou.
Illustrations
(1) Such is the nature of the blood of Christ, and such is the power of the Holy Ghost, that we can quite believe if our sins were like scarlet they may be made as white as snow. Why do we say scarlet, and not green, or yellow, or blue? Because the Tyrian die of scarlet is that which you cannot erase from what is dyed; you may dip it over and over again in the vat, you simply destroy the face, you cannot extricate the crimson; and therefore in order to describe the extent of the virtue of the healing blood of Christ, they used that expression in the Bible.
(2) An artist was once asked, Where did you get your models for your beautiful angels in your frescoes? I picked up a poor little girl out of the streets of Florence, he said, with rags and disordered hair and unwashed face, but I saw underneath all these the possibility of saintliness and she was my model for my saints and my angels.
Fuente: Church Pulpit Commentary
2:14
The Pharisees displayed the very depths of wickedness in wanting to destroy Jesus. They could not deny the good done to the afflicted man, neither could they answer the reasoning that Jesus put to them, so the next resort was to destroy him. Council is from SUMBOULION and does not mean the sanhedrin, but a meeting especially called in the form of a consultation.
Fuente: Combined Bible Commentary
Mat 12:14. Then the Pharisees took counsel against him. Held a council is almost too strong; it was scarcely a formal meeting of the local tribunal, although the consultation was attended by its members. Mark says that the Herodians (or court party) joined in the plot. Some suppose that this was occasioned by the refusal of Jesus to see Herod (Luk 9:9), but that probably occurred after this time. The hostility to John would make them ready to oppose our Lord, and open to the suggestion of the Pharisees, who were filled with madness (Luk 6:11).
Fuente: A Popular Commentary on the New Testament
Mat 12:14-15. Then the Pharisees went out, and held a council against him They were so incensed at the affront which they imagined they had received, in our Lords neglecting their censure, and intimating his knowledge of the evil purposes of their hearts, (Luk 6:8,) that they were no longer able to bear the place, and therefore withdrew. Luke says, They were filled with madness, and communed with one another what they might do to Jesus; or, as Matthew and Mark express it, how they might destroy him. Being as little able to find fault with the miracle, as they had been to answer the argument by which Jesus justified his performing it on the sabbath day, they were filled with such diabolical rage, that they acted like downright madmen. They could not but be sensible of the greatness of the miracle, and, perhaps, were convinced of the truth of his mission who had performed it; but their wrath, on account of his having violated their precepts concerning the sabbath, and their other evil passions, pushed them on to such a pitch of extravagance, that they went away and joined counsel with their inveterate enemies, the Herodians, or Sadducees, (Mar 3:6,) in order to have him taken out of the way; for they found it was not in their power otherwise to keep the people from being impressed with his doctrine and miracles. This, it must be observed, is the first time that mention is made of a design on our Saviours life. Thus, while the eyes of distressed multitudes were turned to Christ as their only physician and most valuable friend, the eyes of these Pharisees were continually upon him for evil: and they beheld his miracles, not for their own conviction, but that they might, if possible, turn them into the means of his destruction. So ineffectual are the most obvious and demonstrative arguments, till divine grace conquer mens natural aversion to the Redeemers kingdom, and captivate their hearts to the obedience of the faith! To have reviled and dishonoured Christ, and to have endeavoured to prevent the success of his ministry, would have been a daring crime: but these desperate wretches conspire against his life; and, different as their principles and interests were, form a transient friendship, to be cemented by his blood. Blessed Jesus! well mightest thou say, Many good works have I shown you, and for which of them would you murder me? Doddridge. But, when Jesus knew it Or rather, Jesus, knowing it, withdrew himself from thence, in order that nothing might hinder him from fulfilling his ministry. It appears from Mark 3. that he retired into Galilee, where he preached and wrought miracles as privately as possible, that he might avoid giving offence. His fame, however, was now so great that vast multitudes gathered round him there, among whom were many who, having seen or heard of the miracle on the infirm man at Bethesda, (John 5.,) and on the withered hand in the synagogue, followed him from Jerusalem and Judea. And he healed them all That is, all that had need of healing. By this it appears, that it was not mere curiosity that drew together this immense multitude. Many, no doubt, were moved by that principle, but others came to him to be healed of their infirmities and diseases, and others again to hear and be instructed by his divine discourses.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
THE STRAY SHEEP
Mat 12:14. What seems to you? If there may be to any man a hundred sheep, and one of them may stray away, does he not, leaving the ninety and nine, going into the mountains, seek the lost one? And if it may be that he find it, truly, I say unto you, That he rejoiceth over it more than over the ninety and nine which went not astray. So it is not the will, in the presence of your Father who is in heaven, that one of these little ones may be lost. Throughout this memorable discourse, delivered by our Savior at Capernaum and really, so far as the record goes, His valedictory sermon, before He left home for the last time, bidding adieu to Galilee, where He spent about two and a half years of His ministry, preaching, healing, casting out demons, and establishing His disciples in the doctrines of the kingdom, before He goes away to Jerusalem, Judea, and Perea, to preach the remaining six months of His earthly ministry, and lay down His life for a guilty world He still keeps those infants, both natural and spiritual, prominent before His audience. One of the popes said, Give me the first seven years, and I will give you all the balance, feeling assured that, in that short time, he could so write the dogmata of the Catholic Church on the mind of the child, they could never be obliterated. Such is the wonderful redemption of Christ that He actually saves all in their infancy, committing to us, along with the guardian angels, the noble and stupendous work of keeping them saved. O how the universal Church needs awakening on this momentous interest! You see from the illustration that by prayer, instruction, discipline, and vigilance, we are to keep a standing army of saints and angels around the little ones all the time. Then, in case that one out of a hundred should wander away, we are to go through storms and tempests, thorns and briers, deserts and forests, plain and mountain, craggy steeps, frightful precipices, and yawning chasms, till we rescue the lost.
Fuente: William Godbey’s Commentary on the New Testament
12:14 {3} Then the Pharisees went out, and held a council against him, how they might destroy him.
(3) How far and in what aspect we may give place to the unbridled rage of the wicked.
Fuente: Geneva Bible Notes
The Pharisees would not have put someone to death simply because he broke one of their traditional laws. They wanted to kill Jesus because they understood Him to be making messianic claims that they rejected. "Counseled together" (NASB) or "plotted" (NIV, Gr. sumboulion elabon) means the Pharisees had reached a definite decision.
"The phrase means to come to a conclusion, rather than to deliberate whether or not." [Note: Plummer, p. 175.]
This verse takes the official rejection of Messiah farther than it has gone before in Matthew. It is "the culminating point of the opposition of the Jewish religious authorities." [Note: M’Neile, p. 171.]
"Given this narrative comment, the reader knows that the leaders’ repudiation of Jesus has now become irreversible." [Note: Kingsbury, Matthew as . . ., p. 73.]