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Matthew 12:14

Adam Clarke
Bible Commentary

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.

Albert Barnes
Notes on the Whole Bible
Verses 14-21

This account is found also in Mark 3:6-12.

Matthew 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 Luke 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.

Matthew 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 Matthew 10:23.

Mark adds that he withdrew “to the sea;” that is, to the Sea of Galilee. or Tiberias. He states also Matthew 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 Matthew 12:21, “In his name shall the Gentiles trust.”

Pressed by the crowd Mark 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 water‘s edge; and Jesus thus healing their diseases, and preaching to them the good news of salvation. No scene could be more sublime than this.

Matthew 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.

Matthew 12:17

That it might be fulfilled … - Matthew here quotes a passage from Isaiah 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 Isaiah 42:1-4.

Matthew 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 Philemon 2:7, and from his obeying or “serving” God. See Hebrews 10:9.

Shall show judgment to the Gentiles - The word “judgment” means, in the Hebrew, law, “commands, etc.,” Psalm 19:9; Psalm 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 Mark 3:7-8.

Matthew 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.

Matthew 12:20

A bruised reed … - The reed is an emblem of feebleness, as well as of fickleness or want of stability, Matthew 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.

Matthew 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 Isaiah 41:1 for an explanation of the word “islands,” as it is used in the Bible.

Matthew Henry
Concise Bible Commentary
The Pharisees took counsel to find some accusation, that Jesus might be condemned to death. Aware of their design, as his time was not come, he retired from that place. Face does not more exactly answer to face in water, than the character of Christ drawn by the prophet, to his temper and conduct as described by the evangelists. Let us with cheerful confidence commit our souls to so kind and faithful a Friend. Far from breaking, he will strengthen the bruised reed; far from quenching the smoking flax, or wick nearly out, he will rather blow it up into a flame. Let us lay aside contentious and angry debates; let us receive one another as Christ receives us. And while encouraged by the gracious kindness of our Lord, we should pray that his Spirit may rest upon us, and make us able to copy his example.
Ellen G. White
Selected Messages Book 3, 106.4

The other article was upon Christ going through the cornfield, plucking the ears of corn, and healing the withered hand—twelve pages. If I can, with Mary's help, get out these subjects of such intense interest, I could say, “Lord, now lettest Thou Thy servant depart in peace.” These writings are all I can see now.... 3SM 106.4

Read in context »
Ellen G. White
The Desire of Ages, 286-9

Again Christ reiterated the truth that the sacrifices were in themselves of no value. They were a means, and not an end. Their object was to direct men to the Saviour, and thus to bring them into harmony with God. It is the service of love that God values. When this is lacking, the mere round of ceremony is an offense to Him. So with the Sabbath. It was designed to bring men into communion with God; but when the mind was absorbed with wearisome rites, the object of the Sabbath was thwarted. Its mere outward observance was a mockery. DA 286.1

Upon another Sabbath, as Jesus entered a synagogue, He saw there a man who had a withered hand. The Pharisees watched Him, eager to see what He would do. The Saviour well knew that in healing on the Sabbath He would be regarded as a transgressor, but He did not hesitate to break down the wall of traditional requirements that barricaded the Sabbath. Jesus bade the afflicted man stand forth, and then asked, “Is it lawful to do good on the Sabbath days, or to do evil? to save life, or to kill?” It was a maxim among the Jews that a failure to do good, when one had opportunity, was to do evil; to neglect to save life was to kill. Thus Jesus met the rabbis on their own ground. “But they held their peace. And when He had looked round about on them with anger, being grieved for the hardness of their hearts, He saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.” Mark 3:4, 5. DA 286.2

When questioned, “Is it lawful to heal on the Sabbath days?” Jesus answered, “What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days.” Matthew 12:10-12. DA 286.3

Read in context »
Ellen G. White
Prophets and Kings, 183

Christ, during His earthly ministry, emphasized the binding claims of the Sabbath; in all His teaching He showed reverence for the institution He Himself had given. In His days the Sabbath had become so perverted that its observance reflected the character of selfish and arbitrary men rather than the character of God. Christ set aside the false teaching by which those who claimed to know God had misrepresented Him. Although followed with merciless hostility by the rabbis, He did not even appear to conform to their requirements, but went straight forward keeping the Sabbath according to the law of God. PK 183.1

In unmistakable language He testified to His regard for the law of Jehovah. “Think not that I am come to destroy the law, or the prophets,” He said; “I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.” Matthew 5:17-19. PK 183.2

During the Christian dispensation, the great enemy of man's happiness has made the Sabbath of the fourth commandment an object of special attack. Satan says, “I will work at cross purposes with God. I will empower my followers to set aside God's memorial, the seventh-day Sabbath. Thus I will show the world that the day sanctified and blessed by God has been changed. That day shall not live in the minds of the people. I will obliterate the memory of it. I will place in its stead a day that does not bear the credentials of God, a day that cannot be a sign between God and His people. I will lead those who accept this day to place upon it the sanctity that God placed upon the seventh day. PK 183.3

Read in context »
Jesus' Ministry in Galilee and Journey to Jerusalem