Matthew 12:15-21 consists of the final installment of Matthew’s second point regarding the people’s response to Jesus’ agenda. As with the first point (highlighting the people’s doubt – 11:2-30) the first two installments were quite negative (11:2-19, 20-24 vs. 12:1-8, 9-14) while the third and final installment is positive (11:25-30 vs. 12:15-21). By stating that this paragraph is positive does not indicate that it records a positive response to Jesus; far from it. But as in 11:25-30, it contains a positive message of hope regarding Jesus’ agenda and mission.
“But because Jesus knew this He withdrew from there. And many followed Him, and He healed them all. And He rebuked them so that they might not make Him known. So that what was spoken through the prophet Isaiah might be fulfilled saying, ‘Behold! My servant whom I chose, My beloved in whom My soul was well pleased. I will put My Spirit upon Him, and He will announce judgment to the nations. He will not quarrel, nor will He cry out, nor will anyone hear His voice in the streets. A smashed reed He will not break and a smoldering wick He will not put out, until He might victoriously release the judgment. And in His name the nations will hope.’”
The context is clearly connected with the previous paragraph which concludes with the Pharisees exiting the synagogue and plotting Jesus’ demise. In response to this, Jesus withdraws from the scene Himself. This may come as a surprise to the reader when it was obvious to all that Jesus unquestioningly won the synagogue encounter. Why is it that Jesus withdraws? Is Messiah one who runs away from His enemies? In answer, Matthew first records the facts of Jesus’ withdrawal (vv. 15-16) and then provides prophetic justification for Jesus’ withdrawal (vv. 17-21). This is not an admission of defeat by any means. In fact, when taken together, Matthew’s explanation serves not only to affirm Jesus’ Messiahship but also assures the reader of His final victory.
Jesus’ Withdrawal Described (vv. 15-16)
While it is true that Jesus pulls back from the synagogue scene of vv. 9-14, it can hardly be said that He slinked out of town. After all, there were many who not only found Him but followed after Him. Thus, Matthew’s description of Jesus’ withdrawal includes what Jesus did when He pulled out, but why He did it.
What Jesus Accomplished when He Withdrew (v. 15)
“But because Jesus knew this He withdrew from there. And many followed Him, and He healed them all.”
There’s hardly a break since the Pharisees stormed out of the synagogue in v. 14. The last thing that Matthew stated was that they gathered for the purpose of plotting Jesus’ destruction. It is because Jesus knew this that He departed from there. While this is a prudent move, we must not mistake it for cowardice or anything of the kind for several reasons. The first of which we gain from the surrounding context. Jesus assured the apostles that persecution would certainly meet their kingdom message and that when it came, they were to flee (10:23). Hostility is thus used as the oxygen that stokes the fire of the gospel and encourages its spread.
Secondly, if Jesus were trying to slip out of town unnoticed, He was certainly unsuccessful. Many people followed Jesus as He left. This at the very least implies that His leaving town was no secret and hardly paints the picture of one who slinks out under cover of darkness or is trying to avoid notice.
Finally, if Jesus were in any way intimidated by the Pharisees, it stands to reason that He would curb His healing ministry rather than increase it. After all, the most recent discussion over the Sabbath had to do with healing (εἰ ἔξεστιν τοῖς σάβασιν θεραπεῦσαι;), yet here Jesus heals all who come to Him (καὶ ἐθεράπευσεν αὐτοὺς πάντας). While leaving the scene, Jesus does not seem to have any regard for the Pharisees’ displeasure of His work.
What we see here is Jesus doing precisely what He had been doing as if nothing disrupted Him. Though He certainly withdrew from the Pharisees and their ugly scheming, Jesus continues to heal all who come to Him. No one departed without receiving a taste of Jesus’ rest (11:28). He is proving to be exactly who He claimed and deliver exactly what He advertised in in 11:28-30. He, not the traditionally driven Pharisees, is the bringer of the Father’s final rest.
Why Jesus Withdrew in the First Place (v. 16)
“And He rebuked them so that they might not make Him known.”
What most English versions translate as “warned” (ἐπετίμησεν) is most often rendered “rebuke” (8:26; 16:22; 17:18; 19:13). This is a strong term that implies some threat of displeasure if not obeyed. In the same way that Jesus rebuked winds and waves to knock it off (8:26; Mk. 4:39; Lk. 8:24), demons to get lost (Mk. 1:25; 9:25; Lk. 4:35; 9:42), and even illness to leave (Lk. 4:39), He tells these people to keep their traps shut regarding who He is.
The purpose of this rebuke is to keep the crowds from revealing who Jesus was. Given the immediate context (healing many) as well as the context surrounding this verse (public demonstration of power and claim to be the Son of Man/Lord of the Sabbath), it is curious that Jesus wants to keep a lid on who He was. What is Jesus’ objective in giving such a rebuke? Clearly, Jesus is not attempting to maintain some kind of secret identity. If so, then (1) why does He think it will work and (2) why make such a splash of powerful and public display (chapters 8-9) in the first place? To this we must remind ourselves yet again that Jesus’ previous encounters with the Pharisees ended in victory. He won the argument in the grainfield as well as the ambush in the synagogue. Thus, this stern warning to keep quiet does not come from a place of defeat but of victory. It is because of Jesus’ recent victories that He commands the crowds to refrain from publicizing His great works of healing. In other words, while Jesus intends to continue with His ministry of healing, teaching, and preaching, He actively avoids celebrity status. Jesus’ withdrawal and rebuke have nothing to do with avoiding the Pharisees or hiding the fact that He is the Messiah (why confront the Pharisees and make claims of Messiahship if these scenes were to be avoided?) and everything to do with His mission. This fact is now explained by Matthew in the following verses.
Jesus’ Withdrawal Explained (vv. 17-21)
It is always important to Matthew (thus it should be so with those who read him) that Jesus lived and acted in perfect compliance with the prophetic expectation of Messiah. Therefore, his explanation of Jesus’ actions points to the prophets (Isaiah) for confirmation.
Generally: A Fulfillment of Prophecy (v. 17)
“So that what was spoken through the prophet Isaiah might be fulfilled saying,”
Another ἵνα clause with the subjunctive indicates purpose. Jesus left the area where He entered the synagogue and healed the many who followed Him for the purpose of fulfilling the Father’s will as spoken through Isaiah. This is a general statement that will be soon fleshed out with specifics (vv. 18-21), but it is noteworthy that Matthew considers Jesus’ actions as purposeful and submissive in fulfilling the Father’s plan. Everything Jesus does and says carries weighted implications.
Specifically: A Fulfillment of Yhwh’s Servant (vv. 18-21)
What follows in vv. 18-21 is a quotation from Isaiah 42:1-4, the longest Old Testament quotation in Matthew’s gospel. That Matthew uses this text should raise some eyebrows all by itself, for this is the first of four “Servant Songs” (Is. 42:1-4; 49:1-7; 50:4-11; 52:13-53:12) that culminates in the suffering servant of Yhwh (Is. 53). If nothing else, it is important to note that Matthew desires His audience to know that Jesus’ actions confirm that He is the Servant of Yhwh as anticipated by Isaiah.
What is interesting is that a quick comparison to Isaiah 42:1-4, even in the English, will reveal that what Matthew records is not a literal rendering of the Old Testament prophet. One might think that Matthew is simply quoting from the LXX rather than the Hebrew of the MT, yet a comparison of these ancient texts reveals that Matthew does not strictly follow either one.
Without falling headfirst into a debate on textual criticism, there are several things to notice. The first, and most obvious, is that the LXX clearly interprets rather than translates the fact that this text deals with the nation of Israel rather than Israel’s Messiah. Thus, one might assume that Matthew leaves the LXX behind to make his own translation of the Hebrew text. Yet his conclusion in v. 21 follows the LXX rather than the MT in that it is the name of the Servant rather than law or Torah of the Servant in which the nations hope. To this, we should add that Matthew omits a large portion of Isaiah 42:4 or else makes vv. 3 & 4 into a single statement which we find in his v. 20.
As we attempt to unravel this mystery, there are two things to keep in mind. The first is Matthew’s audience while the second is the surrounding context. This statement is not a record of something stated within the narrative but is intended for the reader. Jesus did not make this connection for those around Him. Rather, Matthew inserts this quotation from Isaiah 42 for the benefit of his readers. That they would be more familiar with the LXX than the MT goes without saying. The use of Hebrew had been reduced to public scripture reading and the schooling of young boys. By the first century, Galileans spoke and read Aramaic and Greek. Thus, it seems that Matthew’s translation is aimed (at least in part) to point out where the LXX errored (in comparison with the Hebrew MT) while maintaining its familiar flavor.
Regarding the context, Jesus has already made a point of pitting Himself against the traditional interpretations as represented by the Pharisees. Tradition had twisted the whole of Old Testament revelation into meaningless and harmful inconsistencies. Those who represent that tradition do more to conceal the Father than reveal Him (11:27). Thus, Matthew presents Jesus as the point and aim of Isaiah’s prophecy, a fact that tradition had completely missed and purposefully obscured. This first of Isaiah’s “Servant Songs” point directly to Jesus by exposing His identity, explaining His methods, revealing His mission, and illuminating His purpose.
The Servant’s Identity (v. 18)
“Behold! My servant whom I chose, My beloved in whom My soul was well pleased. I will put My Spirit upon Him, and He will announce judgment to the nations.”
From the start, we see where Matthew corrects the LXX and are given a hint as to where Matthew may have received his love of the exclamation “behold” (ἰδοὺ, הֵן). Where the LXX makes this passage about the nation of Israel, both Matthew and Isaiah concentrate on an individual. While the Targum interprets this passage with Messianic implications, no rabbinic tradition makes such a connection. In fact, Is. 42 received very little attention from the rabbis. Tradition had so mangled the promises of God that Messiah’s identity was not only obscured but replaced. No wonder why the people had trouble connecting Jesus with this passage and why Matthew found it necessary to both quote and correct the traditional reading.
To Matthew’s readers, this description of Yhwh’s Servant’s identity can only be understood as pointing to Jesus. The opening phrase “My Servant” does not utilize the term that could describe a common slave (δοῦλος) but that of a household servant (παῖς) or even a member of the family. Yhwh’s choice of this servant assumes a specific role or task for which He has been selected. “Beloved” (ὁ ἀγαπητός) is not a common term in Matthew’s gospel, used only on three occasions: here, Jesus’ baptism (3:17), and His transfiguration (17:5). That this servant pleases the Father indicates that there is nothing within Him in which the Father may find fault. The aorist verbs (ᾑρέτισα, εὐδόκησεν) speak wholistically of who this servant is: the chosen one who pleases the Father.
The change in verb tense from aorist to future tenses communicate the Father’s intention regarding His servant. He will endow this servant with His own Spirit for it is the Father’s will that the servant will announce judgment to the nations. While the endowment of the Holy Spirit clearly points back to Jesus’ baptism (3:16-17), we must rightly understand this announcement of judgment (κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ). “Judgment” (κρίσις) is normally understood in terms of condemnation and punishment. Yet, the term simply refers to the verdict pronounced by the judge. Context is required to determine if that judgment is good (acquittal, vindication, justification) or bad (condemnation, conviction). This servant will be the one who announces the Father’s verdict to the nations, not just to Israel. Is this not what Jesus has been doing ever since 4:17 by proclaiming the coming kingdom from heaven? Matthew’s point is to clearly identify Jesus as the Father’s servant who has been selected and quipped for a special global mission.
The Servant’s Methods (v. 19)
“He will not quarrel, nor will He cry out, nor will anyone hear His voice in the streets.”
Now we get to the heart of the matter. Matthew pointed to Jesus’ withdrawal from the Pharisees, His healing of many, and the fact that He rebuked them to remain silent as the fulfillment of this prophecy. This servant’s mission is to announce the Father’s judgment, not to advance His independent agenda or promote His personal image. To quarrel (ἐρίζω) is to wrangle about with words in a manner that sows strife and discord. The point is not that this servant will refuse to condemn error and evil but that He will not be a rabble rouser who stirs the people up in order to produce a following. These are the tactics of revolutionaries, demagogs, and firebrands who seek to overturn and overrun the status quo. The Maccabees of the second century BC and the zealot brigands of the early first century AD are perfect examples of such men.
Jesus did not come seeking a following of the masses. Why else would He turn enthusiastic men away (8:19-22)? That Jesus does not seek public attention only proves that He is the one whom Isaiah spoke of. He came preaching repentance, not revolution. He came to announce the Father’s judgment, not His own. Jesus could have crowed His victory over the Pharisees until the masses followed Him. But that would not have been the methods of Yhwh’s servant. His role was to come meekly and humbly to do the Father’s will.
The Servant’s Mission (v. 20)
“A smashed reed He will not break and a smoldering wick He will not put out, until He might victoriously release the judgment.”
This description of the servant’s mission must be read carefully. This describes what the servant will not do to others (He will not break the broken reed nor put out the smoking wick) rather than what He will withstand from others (i.e., He will not be broken as a broken reed nor put out as a smoking wick). The larger point is that this servant will act with compassion on those who are worthless by the world’s standards.
A reed might be made into a flute, used as a pen, or any number of things in common life. To say that they were cheap is an understatement. No one sold what could easily be plucked from the riverbank and put into service. If this fragile implement became crushed, it would be discarded and quickly replaced. The same idea goes for the wick, a small strip of inexpensive linen. If it was used up and only smoked rather than provided light, it would be thrown away and replaced. The servant of Yhwh is not one who discards what is normally seen as useless. There is an implication here of restoration.
Going all the way back to Jesus’ pity for the distressed and dispirited sheep (9:36), through His call to the weary and overloaded (11:28), to this most recent healing of the masses (12:15), Matthew makes it clear that Jesus is a restorer and not a destroyer. That He comes as a healer and helper only confirms that He is the promised servant. This ministry of restoration will last until the time to announce the Father’s verdict comes. In other words, as the servant of Yhwh, Jesus withdraws because it is not yet time to advance.
The Servant’s Purpose (v. 21)
“And in His name the nations will hope.”
With the proper connections made, Matthew rushes to the end of Is. 42:4 to press home his point. Though it seems that Matthew has here reverted to the LXX over the MT, there are less differences than may at first appear. To hope (ἐλπίζω) is the same idea as to wait (יחל). The Hebrew could easily be translated with the English “hope” and the Greek “ἐλπίζω”. While the MT refers to the “coastlands” (אִי), this is a common reference to those faraway places that would make up the nations (ἔθνος). The only rub comes between the “law” or “Torah” of the MT (תּוֹרָה) and the ”name” of the LXX and Matthew (ὄνομα). What Matthew shrewdly does here is equate the Torah of Yhwh’s Servant with His name. In other words, to wait expectantly for the servant’s instruction is to hope in Him who embodies His name. The point Matthew makes here is to point to Jesus, the proven and prophesied servant of Yhwh, as the hope of the world. This is the one in whom Israel, and the nations must turn to.
There is something to be learned from what Matthew omits. The first two lines of Is. 42:4 are clearly eschatological: “He will never diminish and never crush, until He will establish justice on earth.” The servant will neither fade away nor will He destroy until it is time for the earth to receive judgment and be ruled by justice, i.e., the second coming. Matthew’s point is not to highlight the event of final justice when Jesus reigns and rules but to identify Him as Yhwh’s servant. Tradition had obscured this text and thus could not make the connection to Jesus. Matthew peels back the obscurity to prove to his audience that Jesus of Nazareth is most definitely Yhwh’s chosen and beloved Servant. The implication is once again that they must discard errant tradition in order to follow Jesus alone.
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