Jesus - withdrew himself from thence - It is the part of prudence and Christian charity not to provoke, if possible, the blind and the hardened; and to take from them the occasion of sin. A man of God is not afraid of persecution; but, as his aim is only to do good, by proclaiming every where the grace of the Lord Jesus, he departs from any place when he finds the obstacles to the accomplishment of his end are, humanly speaking, invincible, and that he can not do good without being the means of much evil. Yield to the stream when you cannot stem it.
Great multitudes followed him, and he healed them all - The rejection of the Gospel in one place has often been the means of sending it to and establishing it in another. Jesus healed all that followed him, i.e. all who had need of healing, and who desired to be healed; for thus the passage must be understood: - and is he not still the same? No soul shall ever implore his healing power in vain; but let it be remembered, that only those who follow Christ, and apply to him, are healed of their spiritual maladies.
This account is found also in Mark 3:6-12.
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.
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.
And he charged them - He was “at this time” desirous of concealment.
He wished to avoid their plots and to save his life.
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.
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.
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.
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.
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.
And in all this conflict with the power of evil there was ever before Christ the darkened shadow into which He Himself must enter. Ever before Him was the means by which He must pay the ransom for these souls.... When He raised Lazarus from the dead He knew that for that life He must pay the ransom on the cross of Calvary. Every rescue made was to cause Him the deepest humiliation. He was to taste death for every man.... Of the suffering multitudes brought to Christ it is said, “He healed them all” (Matthew 12:15). Thus He expressed His love for the children of men. His miracles were part of His mission.... He knows how to speak the word “Be whole,” and when He has healed the sufferer He says, “Go and sin no more.”15 TMK 48.4Read in context »