TEXT [Commentary]

G. Jesus, the Servant of the Lord (12:15-21)

15 But Jesus knew what they were planning. So he left that area, and many people followed him. He healed all the sick among them, 16 but he warned them not to reveal who he was. 17 This fulfilled the prophecy of Isaiah concerning him:

18 “Look at my Servant, whom I have chosen.

He is my Beloved, who pleases me.

I will put my Spirit upon him,

and he will proclaim justice to the nations.

19 He will not fight or shout

or raise his voice in public.

20 He will not crush the weakest reed

or put out a flickering candle.

Finally he will cause justice to be victorious.

21 And his name will be the hope

of all the world.”[*]

NOTES

12:15-16 Jesus knew what they were planning. So he left that area. By some means, Jesus became aware of the Pharisees’ conspiracy and made a strategic withdrawal to another area (cf. 2:12-14, 22; 4:12; 14:13; 15:21).

many people followed him. As usual, crowds followed Jesus, and there were many healings.

he warned them not to reveal who he was. Jesus’ warnings that those healed should not make him known (cf. 8:4; 9:30; 17:9) seem to be due to his desire not to pander to the crowd’s thirst for the spectacular. Any wave of popular enthusiasm for Jesus would clearly precipitate intensified Pharisaic opposition.

12:17-18 my Servant, whom I have chosen. Jesus’ desire to keep a low profile in the face of Pharisaic opposition and popular enthusiasm was in keeping with Isa 42:1-4, which, as cited here, is the longest OT passage in Matthew. This text, already alluded to in the Father’s endorsement at Jesus’ baptism (3:17; cf. 17:5), speaks of the Lord’s beloved servant as one who is enabled by the Spirit to proclaim justice to the nations (12:18). This reference to the Gentiles (“nations”) is significant, given the opposition Jesus was receiving from the Jews. It anticipates the positive responses from Gentiles to Jesus and the Kingdom that follow (cf. 15:28; 27:54).

12:19-21 He will not fight or shout. The Spirit led the Servant away from the type of ministry that might please the carnal desires of the crowd. The Servant’s ministry is not characterized by fighting, shouting, or rhetoric calculated to incite the crowd.

He will not crush the weakest reed or put out a flickering candle. He will handle weak people, pictured as bruised reeds and flickering candles, with gentleness and compassion.

his name will be the hope of all the world. Lit., “the Gentiles will hope in his name.” Thus, his proclamation of justice to the Gentiles (12:18), characterized by compassionate deeds rather than inflammatory words (12:19-20), will be successful (12:21).

COMMENTARY [Text]

Matthew 11–12 comprises a block of narrative material stressing the increasing opposition to Jesus and the Kingdom. The threefold structure of this narrative block has been discussed previously in the commentary on 11:1-6. This structure involves three sets of passages, each containing two passages stressing unbelief followed by a passage stressing belief. With Matthew 12:21 we have come to the end of the second of these three sets, with 12:1-8 and 12:9-14 stressing unbelief and 12:15-21 stressing belief.

The citation of Isaiah 42:1-4 here serves three purposes. First, it explains why Jesus withdrew from conflict with the Pharisees and why he urged the people whom he had healed not to reveal who he was. Jesus’ ministry would not be characterized by conflict and by loud words spoken to incite the masses. Instead, he would prove to be gentle and merciful in his ministry to the weak (cf. 5:5, 7; 11:29). Second, Isaiah 42:1-4 indicates that the Servant would have a ministry to the Gentiles. Although Jesus was being increasingly rejected by many of “the sons of the Kingdom” (cf. 8:12), Matthew has gradually been making it clear that certain Gentiles were receptive to the Kingdom (cf. 1:3, 5-6; 2:1-2, 11; 4:15-16; 8:10-12; 15:28; 27:54) and that the followers of Jesus must widen their horizons for a worldwide ministry to all the nations (22:9; 24:14; 25:32; 28:18-20). Third, Isaiah 42:1 stressed that the Servant’s ministry would be Spirit-empowered. This lays the background for Jesus’ response to the slander that his powers of exorcism were demonic. Thus, the Pharisees’ charge in 12:24 is found to be anti-Scriptural, and amounts to an unforgivable slander of the Spirit of God (12:31-32).

It is paradoxical that the power of Jesus and the Kingdom is found in service born out of humility and compassion (cf. 11:29). The Messiah used his power not to gain control over people but to serve them. Jesus did not attempt to extend the Kingdom by selfish quarrels involving inflammatory rhetoric. His ministry would eventually bring justice to victory (12:20), but even John the Baptist had doubts about the way in which this was being accomplished. Certainly Christians today have a great deal to learn from their Lord on this matter. Their course of life is likewise to be that of sacrificial service (cf. 16:21-25; 20:25-28).