TRV
Hilary of Poitiers
Nicene & Post-Nicene · AD 325–500 · 625 passages across 25 books
Commentary
Matthew 11:11-15
Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
Otherwise; The Lord bade His Apostles go to the lost sheep of Israel, but all their preaching conveyed profit to the publicans and sinners. Therefore the kingdom suffers violence, and the violent take it by force, for the glory of Israel, due to the Fathers, foretold by the Prophets, offered by Christ, is entered and held by force by the might of the Gentiles.
Matthew 11:12
And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
As the nature of things demands, the more powerful exert violence, and the weaker are those on whom violence is exerted. We need to consider what is being attacked and what is suffering violence. The Lord had remarked upon the unbelief of the disciples of John. [Matt. 11:3] He had understood also the opinion of the crowd concerning John's pronouncement. [Matt. 16:14] For he realized the immense danger produced by the scandal of the cross to one’s faith. [Matt. 16:22-23] He commanded the apostles to go preferably to the lost sheep of Israel; [Matt. 10:6] it was necessary that they be established in the Kingdom and be preserved in the family, the line of Abraham, of Isaac, and of Jacob. Yet all this preaching [to Israel] brought about effect to publicans and sinners. [Matt. 9:11-13] It is from these that believers now come; from these now come apostles; from these now the Kingdom of heaven comes. John, however, was not believed by the people; the works of Christ did not win authority; the cross was going to become a scandal. Now prophecy is ceased; now the Law is fulfilled; now all p…
As the nature of things demands, the more powerful exert violence, and the weaker are those on whom violence is exerted. We need to consider what is being attacked and what is suffering violence.
The Lord had remarked upon the unbelief of the disciples of John. [Matt. 11:3] He had understood also the opinion of the crowd concerning John's pronouncement. [Matt. 16:14] For he realized the immense danger produced by the scandal of the cross to one’s faith. [Matt. 16:22-23] He commanded the apostles to go preferably to the lost sheep of Israel; [Matt. 10:6] it was necessary that they be established in the Kingdom and be preserved in the family, the line of Abraham, of Isaac, and of Jacob. Yet all this preaching [to Israel] brought about effect to publicans and sinners. [Matt. 9:11-13] It is from these that believers now come; from these now come apostles; from these now the Kingdom of heaven comes.
John, however, was not believed by the people; the works of Christ did not win authority; the cross was going to become a scandal. Now prophecy is ceased; now the Law is fulfilled; now all preaching is concluded; now the spirit of Elijah is sent ahead in the voice of John. [Matt. 11:14] Christ is preached to some and acknowledged by others; he is born in some and loved by others. His own people spew him out, while strangers receive him; his closest [friends] attack him, while his enemies embrace him. Those who are adopted seek his heritage, while his family rejects him. The children repudiate the Covenant, while the servants acknowledge it. [Rom. 11:7-12] And so it is that the Kingdom of heaven suffers violence. Those who seek to attack it do so because the glory pledged to Israel by the patriarchs, announced by the prophets, and offered by Christ, is now appropriated and seized by the faith of the pagans.
The Lord had remarked upon the unbelief of the disciples of John. [Matt. 11:3] He had understood also the opinion of the crowd concerning John's pronouncement. [Matt. 16:14] For he realized the immense danger produced by the scandal of the cross to one’s faith. [Matt. 16:22-23] He commanded the apostles to go preferably to the lost sheep of Israel; [Matt. 10:6] it was necessary that they be established in the Kingdom and be preserved in the family, the line of Abraham, of Isaac, and of Jacob. Yet all this preaching [to Israel] brought about effect to publicans and sinners. [Matt. 9:11-13] It is from these that believers now come; from these now come apostles; from these now the Kingdom of heaven comes.
John, however, was not believed by the people; the works of Christ did not win authority; the cross was going to become a scandal. Now prophecy is ceased; now the Law is fulfilled; now all preaching is concluded; now the spirit of Elijah is sent ahead in the voice of John. [Matt. 11:14] Christ is preached to some and acknowledged by others; he is born in some and loved by others. His own people spew him out, while strangers receive him; his closest [friends] attack him, while his enemies embrace him. Those who are adopted seek his heritage, while his family rejects him. The children repudiate the Covenant, while the servants acknowledge it. [Rom. 11:7-12] And so it is that the Kingdom of heaven suffers violence. Those who seek to attack it do so because the glory pledged to Israel by the patriarchs, announced by the prophets, and offered by Christ, is now appropriated and seized by the faith of the pagans.
Matthew 11:16-19
But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,
The whole of this speech is a reproach of unbelief, and arises out of the foregoing complaint; that the stiff-necked people had not learned by two different modes of teaching. By the children are meant the Prophets, who preached as children in singleness of meaning, and in the midst of the synagogue, that is in the market-place, reprove them, that when they played to those to whom they had devoted the service of their body, they had not obeyed their words, as the movement of the dancers are regulated by the measures of the music. For the Prophets invited them to make confession by song to God, as it is contained in the song of Moses, of Isaiah, or of David. He is wisdom itself not by His acts, but by His nature. Many indeed evade that saying of the Apostle's, Christ is the wisdom and power of God, (1 Cor. 1:24) by saying, that truly in creating Him of a Virgin the Wisdom and Power of God were shown mightily. (e.g. Paul of Samosata, &c.) Therefore that this might not be so explained, He calls Himself the Wisdom of God, showing that it was verily He, and not the deeds relating to Him…
The whole of this speech is a reproach of unbelief, and arises out of the foregoing complaint; that the stiff-necked people had not learned by two different modes of teaching.
By the children are meant the Prophets, who preached as children in singleness of meaning, and in the midst of the synagogue, that is in the market-place, reprove them, that when they played to those to whom they had devoted the service of their body, they had not obeyed their words, as the movement of the dancers are regulated by the measures of the music. For the Prophets invited them to make confession by song to God, as it is contained in the song of Moses, of Isaiah, or of David.
He is wisdom itself not by His acts, but by His nature. Many indeed evade that saying of the Apostle's, Christ is the wisdom and power of God, (1 Cor. 1:24) by saying, that truly in creating Him of a Virgin the Wisdom and Power of God were shown mightily. (e.g. Paul of Samosata, &c.) Therefore that this might not be so explained, He calls Himself the Wisdom of God, showing that it was verily He, and not the deeds relating to Him, of whom this was meant. For the power itself, and the effect of that power, are not the same thing; the efficient is known from the act.
Mystically; Neither did the preaching of John bend the Jews, to whom the law seemed burdensome in prescribing meats and drinks, difficult and grievous, having in it sin which He calls having a dæmon—for from the difficulty of keeping it they must sin under the Law. Nor again did the preaching of the Gospel with freedom of life in Christ please them—by which the hardships and burdens of the Law were remitted, and publicans and sinners only believed in it. Thus, then, so many and so great warnings of all kinds having been offered them in vain, they are neither justified by the Law, and they are cast off from grace; Wisdom, therefore, is justified of her children, by those, that is, who seize the kingdom of heaven by the justification of faith, confessing the work of wisdom to be just, that it has transferred its gift from the rebellious to the faithful.
By the children are meant the Prophets, who preached as children in singleness of meaning, and in the midst of the synagogue, that is in the market-place, reprove them, that when they played to those to whom they had devoted the service of their body, they had not obeyed their words, as the movement of the dancers are regulated by the measures of the music. For the Prophets invited them to make confession by song to God, as it is contained in the song of Moses, of Isaiah, or of David.
He is wisdom itself not by His acts, but by His nature. Many indeed evade that saying of the Apostle's, Christ is the wisdom and power of God, (1 Cor. 1:24) by saying, that truly in creating Him of a Virgin the Wisdom and Power of God were shown mightily. (e.g. Paul of Samosata, &c.) Therefore that this might not be so explained, He calls Himself the Wisdom of God, showing that it was verily He, and not the deeds relating to Him, of whom this was meant. For the power itself, and the effect of that power, are not the same thing; the efficient is known from the act.
Mystically; Neither did the preaching of John bend the Jews, to whom the law seemed burdensome in prescribing meats and drinks, difficult and grievous, having in it sin which He calls having a dæmon—for from the difficulty of keeping it they must sin under the Law. Nor again did the preaching of the Gospel with freedom of life in Christ please them—by which the hardships and burdens of the Law were remitted, and publicans and sinners only believed in it. Thus, then, so many and so great warnings of all kinds having been offered them in vain, they are neither justified by the Law, and they are cast off from grace; Wisdom, therefore, is justified of her children, by those, that is, who seize the kingdom of heaven by the justification of faith, confessing the work of wisdom to be just, that it has transferred its gift from the rebellious to the faithful.
Matthew 11:18-19
For John came neither eating nor drinking, and they say, He hath a devil.
“Wisdom has been vindicated by her children.” Those who resist the kingdom of heaven tear apart heaven itself in attempting to justify themselves. The action of Wisdom is just, because she has transferred her gift from the obstinate and faithless to the faithful and obedient covenant people. However, it is useful in this place to consider carefully the virtue of the remark “Wisdom has been proved right by her actions,” which Jesus certainly said about himself. For Jesus is Wisdom itself not because of his acts of power but by his very nature. Everything has capability, but capability is demonstrated in actions. Thus an act of goodness is not the same as goodness itself, just as an effect is distinguishable from its cause.
Matthew 11:20-24
Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
Mystically; Neither did the preaching of John bend the Jews, to whom the law seemed burdensome in prescribing meats and drinks, difficult and grievous, having in it sin which He calls having a dæmon—for from the difficulty of keeping it they must sin under the Law. Nor again did the preaching of the Gospel with freedom of life in Christ please them—by which the hardships and burdens of the Law were remitted, and publicans and sinners only believed in it. Thus, then, so many and so great warnings of all kinds having been offered them in vain, they are neither justified by the Law, and they are cast off from grace; Wisdom, therefore, is justified of her children, by those, that is, who seize the kingdom of heaven by the justification of faith, confessing the work of wisdom to be just, that it has transferred its gift from the rebellious to the faithful.
Matthew 11:24
But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
The curse of disobedience is distinguished from the blessing of obedience. It was necessary for the Jews to be admonished. The ill will of their faithlessness is highlighted by the extraordinary grace of his works there. The Jews were censured by the example of the faithful, to whom salvation came entirely from faith. But these cities displayed no change whatever at Jesus’ actions.
At Bethsaida and Capernaum the mute praised the Lord with their voices, the blind saw, the deaf heard, the lame ran about, and the dead came alive, yet astonishment at such great miracles did not produce any disposition for faith. Hearing about the deeds alone ought to have called them to awe and to faith. Yet this unresponsiveness is found not only in the small sins of Tyre and Sidon but also with the great sins of Sodom and Gomorrah. The desire for belief would perhaps have come closer to them if these remarkable acts of virtue had really touched them.
At Bethsaida and Capernaum the mute praised the Lord with their voices, the blind saw, the deaf heard, the lame ran about, and the dead came alive, yet astonishment at such great miracles did not produce any disposition for faith. Hearing about the deeds alone ought to have called them to awe and to faith. Yet this unresponsiveness is found not only in the small sins of Tyre and Sidon but also with the great sins of Sodom and Gomorrah. The desire for belief would perhaps have come closer to them if these remarkable acts of virtue had really touched them.
Matthew 11:25-26
At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom.
The justice of this the Lord confirms by the sentence of the Father's will, that they who disdain to be made babes in God, should become fools in their own wisdom; and therefore He adds, Even so, Father; for so it seemed good before thee.
The justice of this the Lord confirms by the sentence of the Father's will, that they who disdain to be made babes in God, should become fools in their own wisdom; and therefore He adds, Even so, Father; for so it seemed good before thee.
Matthew 11:27
· 2 passages
All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
Or that we may not think that there is any thing less in Him than in God, therefore He says this.
And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.
For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father.
And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.
For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father.
So that it might not be supposed that anything in him is less than what is in God, Jesus said that everything was entrusted to him by his Father, that he alone was known to his Father and that his Father was known to him alone or to one to whom he himself had wished to reveal his Father. By this revelation Jesus showed that the same essence of both Father and Son existed in their knowledge of each other. One who could know the Son would also know the Father in his Son, because everything was handed down to him from the Father. Moreover, nothing else was handed down than what was known to the Father in the Son alone, but the things that belonged to the Father were known to be revealed in the Son alone. Thus in this mystery of mutual knowledge it is understood that nothing else existed in the Son than what was known to be in the Father.
Matthew 11:28-30
Come unto me, all ye that labour and are heavy laden, and I will give you rest.
He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.
He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.
And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.
He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.
And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.
Matthew 12:1
· 2 passages
At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
We must first point out the beginning of this passage: “At that time Jesus went through the standing grain.” This is set at the time he gave thanks to God the Father for having given salvation to the people. The same meaning is given to what went before (his thanksgiving) and what came after (his walking in the fields). Note the relationships. Spiritually viewed, the land is the world, the sabbath is the day of rest, and the crop is the effect of future believers upon the harvest. Therefore, having gone out to a field on the sabbath, the day of rest under God’s law, he proceeded into this world, to visiting the crop, the sown field of the human race. And since hunger is the craving for human salvation, the disciples hasten to pluck off the ears of corn, namely, the holy people, to get their fill of salvation. But the grain is not yet ready for human consumption. Rather, the crop upholds faith in the events to come. The added power of words completes the sacrament that implies both hunger and fullness.
Figuratively; First consider that this discourse was held at that time, namely, when He had given thanks to the Father for giving salvation to the Gentiles. The field is the world, the sabbath is rest, the corn the ripening of them that believe for the harvest; thus His passing through the corn field on the sabbath, is the coming of the Lord into the world in the rest of the Law; the hunger of the disciples is their desire for the salvation of men. The Pharisees, who thought that the key of the kingdom of heaven was in their hands, accused the disciples of doing what was not lawful to do; whereon the Lord reminded them of deeds in which, under the guise of facts, a prophecy was concealed; and that He might show the power of all things, He further added, that it contained the form of that work which was to be, Had ye known what that meaneth, I will have mercy; for the work of our salvation is not in the sacrifice of the Law, but in mercy; and the Law having ceased, we are saved by the mercy of God. Which gift if they had understood they would not have condemned the innocent, that is…
Figuratively; First consider that this discourse was held at that time, namely, when He had given thanks to the Father for giving salvation to the Gentiles. The field is the world, the sabbath is rest, the corn the ripening of them that believe for the harvest; thus His passing through the corn field on the sabbath, is the coming of the Lord into the world in the rest of the Law; the hunger of the disciples is their desire for the salvation of men.
The Pharisees, who thought that the key of the kingdom of heaven was in their hands, accused the disciples of doing what was not lawful to do; whereon the Lord reminded them of deeds in which, under the guise of facts, a prophecy was concealed; and that He might show the power of all things, He further added, that it contained the form of that work which was to be, Had ye known what that meaneth, I will have mercy; for the work of our salvation is not in the sacrifice of the Law, but in mercy; and the Law having ceased, we are saved by the mercy of God. Which gift if they had understood they would not have condemned the innocent, that is His Apostles, whom in their jealousy they were to accuse of having transgressed the Law, where the old sacrifices having ceased, the new dispensation of mercy came through them to the aid of all.
The Pharisees, who thought that the key of the kingdom of heaven was in their hands, accused the disciples of doing what was not lawful to do; whereon the Lord reminded them of deeds in which, under the guise of facts, a prophecy was concealed; and that He might show the power of all things, He further added, that it contained the form of that work which was to be, Had ye known what that meaneth, I will have mercy; for the work of our salvation is not in the sacrifice of the Law, but in mercy; and the Law having ceased, we are saved by the mercy of God. Which gift if they had understood they would not have condemned the innocent, that is His Apostles, whom in their jealousy they were to accuse of having transgressed the Law, where the old sacrifices having ceased, the new dispensation of mercy came through them to the aid of all.
Matthew 12:6
But I say unto you, That in this place is one greater than the temple.
Christ also reminded them of another prophecy so that they might learn that all things that were spoken of previously were accomplished in him through the law, that the priests in the temple broke the sabbath without offense, clearly revealing that Jesus himself was the temple. In him salvation was given to the Gentiles through the teaching of the apostles, while the people who were bound by the law wandered about faithlessly, so that he himself might be greater than the sabbath. Evangelical faith lived in Christ transcends the law.
Matthew 12:7
But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
In order to show that this appearance of his work anticipated all the power of things to come, he added, “If you understood what the saying means: ‘I want mercy, not sacrifice,’ you would never have condemned the blameless.” The business of our salvation lies not in sacrifice but in mercy. When law is made void, we are saved by the goodness of God. If they had understood the grace of this statement, they would never have condemned the blameless. They would not have condemned the apostles whom they were going to accuse falsely, out of envy, of transgressing the law. When the ancient practice of sacrifices was stopped, the strangeness of mercy became more clearly known. Had this been known, they would not have thought that the Lord of the sabbath was confined by the law of the sabbath.
Matthew 12:9-13
And when he was departed thence, he went into their synagogue:
The Pharisees, who thought that the key of the kingdom of heaven was in their hands, accused the disciples of doing what was not lawful to do; whereon the Lord reminded them of deeds in which, under the guise of facts, a prophecy was concealed; and that He might show the power of all things, He further added, that it contained the form of that work which was to be, Had ye known what that meaneth, I will have mercy; for the work of our salvation is not in the sacrifice of the Law, but in mercy; and the Law having ceased, we are saved by the mercy of God. Which gift if they had understood they would not have condemned the innocent, that is His Apostles, whom in their jealousy they were to accuse of having transgressed the Law, where the old sacrifices having ceased, the new dispensation of mercy came through them to the aid of all. For the things that had gone before were said and done in the open air, and after this He entered the synagogue. When He was entered into the synagogue, they bring a man of a withered hand, asking Him whether it was lawful to heal on the sabbath day, seeki…
The Pharisees, who thought that the key of the kingdom of heaven was in their hands, accused the disciples of doing what was not lawful to do; whereon the Lord reminded them of deeds in which, under the guise of facts, a prophecy was concealed; and that He might show the power of all things, He further added, that it contained the form of that work which was to be, Had ye known what that meaneth, I will have mercy; for the work of our salvation is not in the sacrifice of the Law, but in mercy; and the Law having ceased, we are saved by the mercy of God. Which gift if they had understood they would not have condemned the innocent, that is His Apostles, whom in their jealousy they were to accuse of having transgressed the Law, where the old sacrifices having ceased, the new dispensation of mercy came through them to the aid of all.
For the things that had gone before were said and done in the open air, and after this He entered the synagogue.
When He was entered into the synagogue, they bring a man of a withered hand, asking Him whether it was lawful to heal on the sabbath day, seeking an occasion of convicting Him out of His answer; as it follows, And they brought him a man haring a withered hand, and asked him, saying, Is it lawful to heal on the sabbath day?
Figuratively After their departure from the corn field, from which the Apostles had received the fruits of their sowing, He came to the Synagogue, there also to make ready the work of His harvest; for there were afterwards many with the Apostles who were healed.
All healing is done by the word; and the hand is restored as the other; that is, made like to the ministry of the Apostles in the business of bestowing salvation; and it teaches the Pharisees that they should not be displeased that the work of human salvation is done by the Apostles, seeing that if they would believe, their own hand would be made able to the ministry of the same duty.
For the things that had gone before were said and done in the open air, and after this He entered the synagogue.
When He was entered into the synagogue, they bring a man of a withered hand, asking Him whether it was lawful to heal on the sabbath day, seeking an occasion of convicting Him out of His answer; as it follows, And they brought him a man haring a withered hand, and asked him, saying, Is it lawful to heal on the sabbath day?
Figuratively After their departure from the corn field, from which the Apostles had received the fruits of their sowing, He came to the Synagogue, there also to make ready the work of His harvest; for there were afterwards many with the Apostles who were healed.
All healing is done by the word; and the hand is restored as the other; that is, made like to the ministry of the Apostles in the business of bestowing salvation; and it teaches the Pharisees that they should not be displeased that the work of human salvation is done by the Apostles, seeing that if they would believe, their own hand would be made able to the ministry of the same duty.
Matthew 12:13
Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.
Such healing is rightly attributed to our Lord. After his return from the cornfield from which his apostles had gotten the produce, he went to the synagogue. From there Jesus intended to acquire laborers for his own harvest. Many of them afterwards lived with the apostles. Many were healed, as in the case of the maimed man. Yet the leaders of the synagogue did not believe in the grace of salvation. The use of the man’s hand had atrophied. That function of his body had withered, by which he was able to do or share in certain tasks. So the Lord ordered him to stretch out his hand, and it was restored to him as the other one was. His whole cure rested on the word of the healer alone. The hand was restored to the same condition as the other hand. It was made a partner in the service of the apostles in their duty of granting salvation.
Matthew 12:14-21
Then the Pharisees went out, and held a council against him, how they might destroy him.
The Pharisees are moved with jealousy at what had been done; because beholding the outward body of a man, they did not recognize the God in His works; The Pharisees went out and sought counsel against him, how they might destroy him. And He knowing their plots withdrew, that He might be far from the counsels of the evil hearted, as it follows, Jesus knowing it departed thence. On those whom He healed He enjoined silence, whence it follows, And he charged them that they should not make him known. For his restored health was a witness to each man. And by commanding them to hold their peace, He avoids all ostentation of Himself, and at the same time notwithstanding affords a knowledge of Himself in that very admonition to hold their peace; for the observance of silence proceeds from that very thing which is to be kept silent. Or, he means this bruised reed that is not broken, to show that the perishing and bruised bodies of the Gentiles, are not to be broken, but are rather reserved for salvation. He shall not quench a smoking flax, shows the feebleness of that spark which though not…
The Pharisees are moved with jealousy at what had been done; because beholding the outward body of a man, they did not recognize the God in His works; The Pharisees went out and sought counsel against him, how they might destroy him.
And He knowing their plots withdrew, that He might be far from the counsels of the evil hearted, as it follows, Jesus knowing it departed thence.
On those whom He healed He enjoined silence, whence it follows, And he charged them that they should not make him known. For his restored health was a witness to each man. And by commanding them to hold their peace, He avoids all ostentation of Himself, and at the same time notwithstanding affords a knowledge of Himself in that very admonition to hold their peace; for the observance of silence proceeds from that very thing which is to be kept silent.
Or, he means this bruised reed that is not broken, to show that the perishing and bruised bodies of the Gentiles, are not to be broken, but are rather reserved for salvation. He shall not quench a smoking flax, shows the feebleness of that spark which though not quenched, only moulders in the flax, and that among the remnants of that ancient grace, the Spirit is yet not quite taken away from Israel, but power still remains to them of resuming the whole flame thereof in a day of penitence.
Or, Until he shall send forth judgment to victory, that is, Until He shall take away the power of death, and bring in judgment and the return of His splendour.
And He knowing their plots withdrew, that He might be far from the counsels of the evil hearted, as it follows, Jesus knowing it departed thence.
On those whom He healed He enjoined silence, whence it follows, And he charged them that they should not make him known. For his restored health was a witness to each man. And by commanding them to hold their peace, He avoids all ostentation of Himself, and at the same time notwithstanding affords a knowledge of Himself in that very admonition to hold their peace; for the observance of silence proceeds from that very thing which is to be kept silent.
Or, he means this bruised reed that is not broken, to show that the perishing and bruised bodies of the Gentiles, are not to be broken, but are rather reserved for salvation. He shall not quench a smoking flax, shows the feebleness of that spark which though not quenched, only moulders in the flax, and that among the remnants of that ancient grace, the Spirit is yet not quite taken away from Israel, but power still remains to them of resuming the whole flame thereof in a day of penitence.
Or, Until he shall send forth judgment to victory, that is, Until He shall take away the power of death, and bring in judgment and the return of His splendour.
Matthew 12:16
And charged them that they should not make him known:
He ordered those whom he healed to be silent. Was it silence about the healing that he ordered? Not at all. For the salvation that was given to each one was its own testimony. But by ordering it to be kept secret Jesus also shunned boasting about himself. It was better that knowledge of him remains in himself. So he admonished them to remain silent about him. The observance of silence springs from that about which one must keep silent.
Matthew 12:20-21
A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
But even amid this desire to keep silent about himself, the purpose of Jesus’ words was fulfilled through Isaiah. About his prophecy I now give you the following important reminder: Jesus was loved by God and was pleasing in his Father’s will. The Spirit of God was upon him. Judgment was made known to the Gentiles by him. The reed that was crushed was not broken, and the smoking wick was not extinguished. This means that the frail, shaken bodies of the Gentiles were not worn out but rather preserved to salvation. The meager flame only smoking now on the wick was not extinguished. The spirit of Israel was not removed from the rest of the ancient story of grace. The capability of restoring all the light exists in the time of repentance. But that was appointed within the statutes of a fixed time, “till he brings justice to victory.” When the power of death was removed, he would bring judgment at the return of his splendor to the Gentiles who would believe in his name through faith.
Matthew 12:22
Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.
The healing of the blind, mute, demon-possessed man follows. It was not without reason that, although he had said that all the multitudes were healed together, now a blind, mute man possessed by a demon was offered to him so that the same order of understanding might follow without any ambiguity. The Pharisees accused the apostles of plucking ears of corn, that is, of prematurely gathering the people of their age. But in his presence mercy was praised over sacrifice. A man with a withered hand was offered up in a synagogue and was cured. Yet not only were these deeds not useful in converting Israel, but the Pharisees even entered into a plan of murder. So it was necessary that the salvation of the Gentiles happen after these events in the dramatic definitive form of a single person. A blind, mute man who was the dwelling place of a demon was being prepared as one fit for God, that he might behold God in Christ and might praise the works of Christ by his acknowledgment of God. The crowd was stunned at the accomplishment of this deed. But the Pharisees’ envy grew worse. These great dee…
The healing of the blind, mute, demon-possessed man follows. It was not without reason that, although he had said that all the multitudes were healed together, now a blind, mute man possessed by a demon was offered to him so that the same order of understanding might follow without any ambiguity. The Pharisees accused the apostles of plucking ears of corn, that is, of prematurely gathering the people of their age. But in his presence mercy was praised over sacrifice. A man with a withered hand was offered up in a synagogue and was cured. Yet not only were these deeds not useful in converting Israel, but the Pharisees even entered into a plan of murder. So it was necessary that the salvation of the Gentiles happen after these events in the dramatic definitive form of a single person. A blind, mute man who was the dwelling place of a demon was being prepared as one fit for God, that he might behold God in Christ and might praise the works of Christ by his acknowledgment of God. The crowd was stunned at the accomplishment of this deed. But the Pharisees’ envy grew worse. These great deeds of his surpassed their human weakness. Shamefully they escaped any acknowledgment of this deed of God, covering it over with the greater crime of their own treachery. They did this so that they could say that all this power of his against demons came from Beelzebub, prince of demons. They could not suppose that these were the achievements of a man.