มัทธิว 12:15 วิจารณ์

In this chapter, we have, I. Christ's clearing of the law of the fourth commandment concerning the sabbath-day, and vindicating it from some superstitious notions advanced by the Jewish teachers; showing that works of necessity and mercy are to be done on that day (Mat 12:1-13). II. The prudence, humility, and self-denial of our Lord Jesus in working his miracles (Mat 12:14-21). III. Christ's answer to the blasphemous cavils and calumnies of the scribes and Pharisees, who imputed his casting out devils to a compact with the devil (v. 22-37). IV. Christ's reply to a tempting demand of the scribes and Pharisees, challenging him to show them a sign from heaven (Mat 12:38-45). V. Christ's judgment about his kindred and relations (Mat 12:46-50).

At that time Jesus went on the sabbath day through the corn,.... That is, the corn fields, as the other evangelists express it. It being on a sabbath day, it is very probable, that Christ and his disciples were going to some public place of worship, the way to which lay through some fields of corn, which were now ripe: for Luke says, it was on the "second sabbath after the first", or rather "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the first fruit was offered, and harvest was begun. And his disciples were an hungered; it being in the morning before they had broke their fast; and this circumstance is mentioned to show the reason of the following action, and to excuse it: at which the Pharisees were so much offended, and of which they accused them, as having done what was very criminal: and began to pluck the ears of corn, and to eat; Luke adds, "rubbing them in their hands"; and so here in the Syriac, Arabic, and Persic versions, it is rendered, "they began to rub": as they passed along, they plucked off the ears of corn, either barley or wheat, and rubbed them in their hands, to get the grain clear of the husk, or beard, and eat them; contenting themselves with such mean and unprepared food, when the Jews on that day fed on the best of dainties (e). (e) Vid. Maimon. Hilch. Sabbat, c. 30. sect. 7, 8, 9, 10.

Behold, my servant whom I have chosen,.... These are the words of God the Father, speaking to the church, concerning Christ, as mediator; who, as such, is God's servant, employed by him, and obedient to him, in the work of man's salvation; and is a righteous, faithful, prudent, and diligent one; whom he, from all eternity, had chosen to this service, and in the fulness of time sent him to do it, and supported and upheld him in it; for it is whom I uphold, in the Hebrew text. My beloved, in whom my soul is well pleased; who always was the object of his love, not only as his own and only begotten Son, but as in his office capacity, as mediator; in regard to which he was his elect, as it is in Isaiah; and, as such, he was always delighted in his person, well pleased with his office, and the discharge of it, and which he declared more than once by a voice from heaven, as at his baptism, and at his transfiguration on the mount: I will put my Spirit upon him; as he did without measure, whereby he was abundantly qualified for his whole work, and particularly for preaching the Gospel, being richly anointed with gifts and graces, above his fellows; of which the descent of the Holy Spirit upon him, as a dove at his baptism, which immediately preceded his public ministry, was a symbol. And he shall show judgment unto the Gentiles; meaning, not the general judgment, at the last day, which is committed to him; nor the laws of Justice and equity; but the Gospel, which is the produce of the God of judgment; best informs the judgment of men about the business of salvation; gives an account of the righteous procedure of God in justifying sinners, by the righteousness of his Son; and teaches men to live soberly, righteously, and godly: this Christ brought forth, and showed, at this time, to the Heathens, the Idumeans, Tyrians, and Sidonians; who flocked unto him; whereby this part of the prophecy had its fulfilment: in the Hebrew it is, "he shall bring forth"; that is, out of his heart and mouth, and is the same as "show" here. Behold, my servant whom I have chosen,.... These are the words of God the Father, speaking to the church, concerning Christ, as mediator; who, as such, is God's servant, employed by him, and obedient to him, in the work of man's salvation; and is a righteous, faithful, prudent, and diligent one; whom he, from all eternity, had chosen to this service, and in the fulness of time sent him to do it, and supported and upheld him in it; for it is whom I uphold, in the Hebrew text. My beloved, in whom my soul is well pleased; who always was the object of his love, not only as his own and only begotten Son, but as in his office capacity, as mediator; in regard to which he was his elect, as it is in Isaiah; and, as such, he was always delighted in his person, well pleased with his office, and the discharge of it, and which he declared more than once by a voice from heaven, as at his baptism, and at his transfiguration on the mount: I will put my Spirit upon him; as he did without measure, whereby he was abundantly qualified for his whole work, and particularly for preaching the Gospel, being richly anointed with gifts and graces, above his fellows; of which the descent of the Holy Spirit upon him, as a dove at his baptism, which immediately preceded his public ministry, was a symbol. And he shall show judgment unto the Gentiles; meaning, not the general judgment, at the last day, which is committed to him; nor the laws of Justice and equity; but the Gospel, which is the produce of the God of judgment; best informs the judgment of men about the business of salvation; gives an account of the righteous procedure of God in justifying sinners, by the righteousness of his Son; and teaches men to live soberly, righteously, and godly: this Christ brought forth, and showed, at this time, to the Heathens, the Idumeans, Tyrians, and Sidonians; who flocked unto him; whereby this part of the prophecy had its fulfilment: in the Hebrew it is, "he shall bring forth"; that is, out of his heart and mouth, and is the same as "show" here. Matthew 12:19 mat 12:19 mat 12:19 mat 12:19He shall not strive,.... Or contend in a wrangling way, as the disputers of this world do about words to no profit, and for the sake of victory only, and popular applause, but shall choose rather to withdraw, than to carry on a controversy to a great length, to little purpose; or, as men litigate a point in a court of judicature, where one is plaintiff, and the other defendant. In the Hebrew text it is, "he shall not cry"; he shall not act the part of a plaintiff; he shall not complain, or bring in any charge, or accusation against any, but choose rather to suffer wrong, than to contend: thus signifies such a cry, as is a complaint of injustice, Isa 5:7 and a plaintiff, one that brings an action against another (l): but Christ did not so, he would not accuse to the Father, nor complain against his most implacable enemies, but left that to Moses, in whom they trusted; "nor cry", or, as in the Hebrew text, lift up; that is, his voice, in a clamorous way, using reviling and opprobrious language, or menaces and threatenings; but, on the contrary, he silently put up all abuses, and patiently bore every affront, and behaved peaceably, quietly, committing himself and cause to a righteous God. Neither shall any man hear his voice in the streets; or, as in the Hebrew text, "nor cause his voice to be heard in the street": the sense is the same, and the meaning is, that he sought not worldly honour, popular applause, and to be seen of men; he did nothing in an ostentatious way, said nothing in his own commendation, was never heard to praise himself, and chose that others should be silent concerning him: for this does not so much regard the lowness of his voice, as if that was not so sonorous as to be heard without doors, when he preached within, as his modest mein and suitable deportment; nor the places where he usually ministered, which was sometimes in the street, as well as in an house, or on a mountain, or by the sea side, or in the temple, and the synagogues. The Ethiopic version here is very wrong, "no man shall hear his voice in the synagogues"; for his voice was often heard there. (l) Vid. Cocc. Heb. Lex. in rad.

To the extent that one draws near to Jesus, one does not hold counsel, for no counselor of evil things draws near to Jesus. But when others go out, departing from Jesus, they hold counsel to destroy Jesus, to destroy the Light, the good Way, the Life, the Treasure, the Pearl, Love itself and Peace. If anyone destroys these, he is called a “son of destruction.” But “Jesus, aware of this, withdrew from there.” He had no reason to remain around the sons of destruction. They sought to destroy him, but we, who were not seeking, have found him. This recalls the words of the prophet: “I am found by those who do not seek for me; I have been made manifest to those who were not asking after me.” For he came “to the lost sheep of the house of Israel” who had forgotten their own Shepherd. So Jesus withdraws, not fearing their judgment but to dispel evil. And, lest anyone should suppose that it was through fear that he had withdrawn, Jesus healed everyone, displaying his almighty power. But, as one who does what is fitting, without pride, he sent them away, telling them not to publicize this.

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.

"But when Jesus knew their devices, He withdrew Himself," it is said, "from them." Where now are they who say, miracles ought to be done? Nay, by these things He signified, that the uncandid soul is not even thereby persuaded; and He made it plain that His disciples too were blamed by them without cause. This however we should observe, that they grow fierce especially at the benefits done to their neighbors; and when they see any one delivered either from disease or from wickedness, then is the time for them to find fault, and become wild beasts. Thus did they calumniate Him, both when He was about to save the harlot, and when He was eating with publicans, and now again, when they saw the hand restored. But do thou observe, I pray thee, how He neither desists from His tender care over the infirm, and yet allays their envy. "And great multitudes followed Him, and He healed them all; and He charged them that were healed, that they should make Him known to no man." Because, while the multitudes everywhere both admire and follow Him, they desist not from their wickedness.

Knowing, that is, their designs against Him withdrew Himself, that He might remove from the Pharisees all opportunity of sin.

What does it mean that it is written in Matthew: 'A bruised reed shall he not break, and smoking flax shall he not quench' (Matthew 12:20). For the explanation of this passage, the whole testimony that Matthew takes from the Prophet Isaiah must be set forth, even the words of Isaiah (Isaiah 42): according to the Septuagint interpreters and the Hebrew itself, to which Theodotus, Aquila, and Symmachus agree. Thus of the four Evangelists, only Matthew relates: "And Jesus knowing it, retired from thence: and many followed him, and he healed them all. And he charged them that they should not make him known. That it might be fulfilled which was spoken by Isaias the prophet, saying: Behold my servant whom I have chosen, my beloved in whom my soul hath been well pleased. I will put my spirit upon him, and he shall shew judgment to the Gentiles." (Chapter 12, verses 15-18) He will not strive, nor cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, and smoking flax he will not extinguish, until he brings forth judgment unto victory. And in his name the Gentiles will hope" (Matthew 12:15 and following). For which in Isaiah, according to the Septuagint interpreters, it is thus written: "Jacob my servant, I will uplift him. My chosen one, my soul has received him. I have given my spirit upon him, he shall bring forth judgment to the Gentiles. He shall not cry, nor have respect to person, neither shall his voice be heard abroad. The bruised reed he shall not break: and smoking flax he shall not extinguish: but he shall bring forth judgment unto truth. He shall shine, and shall not be broken, until he set judgment in the earth: and the countries shall wait for his law." However, we translate it from Hebrew like this, "Behold my servant, I will uphold him; my chosen, my soul has delighted in him. I have given my spirit upon him: he shall bring forth judgment to the Gentiles. "He will not cry out, nor raise his voice, nor make it heard in the street. A bruised reed he will not break, and a smoldering wick he will not snuff out. In truth he will bring forth justice. He will not grow faint or be discouraged till he has established justice on the earth; and the islands will put their hope in his law." This shows that the Gospel writer Matthew, not bound by authority of the old interpretation, dismissed the Hebrew truth and brought forth to the nations, educated in the Law of the Lord, the things he had read in Hebrew as if he were a Hebrew among Hebrews. For if it is to be taken thus, as the Seventy Interpreters have given it: Jacob is my servant, I will receive him; Israel is my chosen, my soul has received him, how do we understand that it has been fulfilled in Jesus, what has been written concerning Jacob and Israel? We read that Blessed Matthew did this not only in this testimony, but also in another place: Out of Egypt I called my son (Hosea 11:2): for which the Seventy translated: Out of Egypt I called his sons. Certainly, if we do not follow the Hebrew truth, it is evident that it does not pertain to the Lord and Savior. For it follows: but they sacrificed to Baalim. And that which is less in the assumed testimony in the Gospel: it shall shine and not be shaken, until he shall place judgment upon the earth, seems to have happened by the error of the first writer who, reading the higher sentence to be finished in the word judgment, thought that the final word of the lower sentence was judgment, and he omitted a few words which were in the middle, that is, between judgment and judgment. And again, that which is read among the Hebrews: And in his law shall the islands hope, Matthew, interpreting the sense rather than the words, put for law and islands, a name and nations. And not only in the present place, but wherever the testimonies of the Evangelists and Apostles from the old Instrument have been brought forth, it should be observed more diligently: not that they followed words, but the sense: and where they differ from the Hebrew in the Septuagint, they expressed the Hebrew sense in their own words. Therefore, the Child of the almighty God, according to the dispensation of assumed flesh, which is sent to us, is called the Savior. To whom and in another place the Father says: It is great for you to be called my child, to gather the tribes of Jacob (Isai. 49.3). This is the vineyard of Sorec, which is interpreted as chosen. This is the beloved son, in whom the soul of God is pleased; not because God has a soul, but because every affection of God is shown in the soul. And it is not surprising if the soul is named in God, when all the members of the human body, according to the laws of tropology, and various intelligences, are said to have it. He also placed his spirit upon him: the Spirit of Wisdom and Understanding, the Spirit of Counsel and Strength, the Spirit of Knowledge and Piety, and the Spirit of the Fear of the Lord (Isaiah 11): He who descends upon him in the form of a dove, about whom John the Baptist narrates having heard from God the Father: "The One upon whom you see the Holy Spirit descending and remaining upon, He is" (John 1:33). And He will announce judgment to the Gentiles; concerning whom it is also written in the Psalms: "Give the king your justice, O God, and your righteousness to the son of a king" (Psalm 71:1). He Himself speaks about it in the Gospel: "For the Father judges no one, but has given all judgment to the Son" (John 5:22). He will not contend: like a lamb led to the slaughter: He will not argue in the hearing. Nor will he cry out, in accordance with what the Apostle Paul writes: Let all clamor, and anger, and bitterness be taken away from you (Ephesians 4:31). He will not cry out: because Israel did not do justice, but cry out. Nor will anyone hear his voice in the streets or outdoors. For all the glory of the daughter of the king is within (Psalm 44:14): And, Narrow, and cramped is the way that leads to life (Matthew 7:14). Therefore his voice is not heard in the streets, where wisdom confidently acts, not entering a broad and spacious way, but accusing and condemning. And so he spoke to those who were outside, not in his own voice, but in parables: 'The reed, he said, shaken does not break; or, as the Septuagint translated, the broken reed not to be crushed. The broken reed that was once vocal, and sang in praise of the Lord, is called Israel, who, because he stumbled on a corner stone and fell on it, was broken in it; therefore it is said of him: Rebuke, O Lord, the beasts of the reed (Ps. 67. 31): and in the volume of Jesus he is called the torrent of the cane, that is, of the reed; who has turbid waters, which Israel chose, despising the purest streams of the Jordan: and turning his mind back to Egypt, and desiring the marshy and swampy region, and pumpkins, and onions, and garlic, and cucumbers, and the pots of Egyptian flesh, is rightly called a broken reed by Isaiah: he who wants to lean on which, his hand will be pierced. For whoever, after the advent of the Lord and Savior and leaving behind the spirit of interpreting the Gospel, rests in the death of Jewish literature, all the works of that person are harmed. Even smoking linen will not extinguish a people gathered from the nations who, with the ardor of natural law extinguished, are wrapped in the bitter smoke, which is hurtful to the eyes, and enveloped in the darkness of errors. He who not only did not restrain and reduce to ashes, but on the contrary, from a small spark, and almost dying, raised the greatest fire; so that the whole world burned with the fire of the Lord and Savior, whom he came to send upon the earth, and in all desires to burn (Luke 12:49). According to the tropology, what we see in this place, we have briefly noted in the Commentaries of Matthew. But he who has not broken the bruised reed, and has not extinguished the smoking flax, has also brought judgment unto victory (Isai. 42:3), whose judgments are true, justified in themselves (Psalm 18), so that he may be justified in his words and may overcome in judgment (Psalm 50), and so that the light of his preaching may shine in the world, not be crushed by anyone, and may overcome all snares, until he establishes judgment on earth and that which is written may be fulfilled: 'Thy will be done on earth, as it is in heaven' (Matthew 6:10). And, in his name shall the Gentiles hope (Isaiah 11:10); or the islands shall hope in his law (Ibid. 42:4). For just as the islands are struck by the blast and rush of winds and frequently buffeted by storms, but they are not overturned, as an example of the Gospel house built on a sturdy foundation of rock (Matthew 7; and Luke 6), so the Churches, which hope in the law and in the name of the Lord and Savior, speak through Isaiah: I am a strong city, a city that cannot be taken (Isaiah 27:3, LXX).

(Verse 15 and following) But Jesus, knowing this, departed from there, and many followed him, and he healed them all. And he commanded them not to make him known, so that what was spoken by the prophet Isaiah might be fulfilled, saying, Knowing their plot, that they wanted to destroy their Savior, he departed from there, in order to take away from the Pharisees the opportunity for wickedness against himself.

Or, He withdrew from thence as avoiding the designs of His own when they persecuted Him; or because that was not the time or place for Him to suffer, for It cannot he that a Prophet should perish out of Jerusalem, (Luke 13:33) as He Himself spake. The Lord also shunned those who persecuted Him through hatred, and went thither where He found many who were attached to Him from affection, whence it follows, And there followed him many. Him whom the Pharisees with one consent plotted against to destroy, the untaught multitude with one consent love and follow; whence they soon received the fulfilment of their desires, for it follows, And he healed them all.

What spite! When good is done to them they become enraged. Jesus withdrew, as it was not yet the time for His Passion, and also to spare them from falling to the crime of murder. He did this to show that it is not God-pleasing to throw oneself into danger. Notice the word "departed"; it is when they departed from God that they plotted to destroy Jesus. For no one who abides in God would plot such things.

He does not want to be made known so that He might soften the spite of the Pharisees, for He was eager to heal them in any way possible.

Jesus, aware of this, withdrew from there. Here he states how he escaped their snare: first, the departure is mentioned; secondly, the fruit. Why did he depart? Because it was not yet the time to suffer. He also departed in order to give his own the occasion for fleeing, as was stated above (c. 10). Likewise, to show that he was man; and in order not to incite them. For it is the sign of a good preacher that when he sees men moved and excited, he dismisses them, as it says in Sirach (8:13): "Do not kindle the coals of a sinner, lest you be burned in his flaming fire." And many followed him; hence he came to those who loved him and willingly listened to him: "My sheep hear my voice" (Jn 10:3). And he healed them: "For neither herb nor poultice cured them, but it was your word, O Lord, which heals all men" (Wis 16:12); "He sent forth his word and healed them" (Ps 107:20).

PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8) At that time Jesus went on the sabbath day through the corn--"the cornfields" (Mar 2:23; Luk 6:1). and his disciples were an hungered--not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity. and began to pluck the ears of corn, and to eat--"rubbing them in their hands" (Luk 6:1).

But when Jesus knew it, he withdrew himself from thence--whither, our Evangelist says not; but Mark (Mar 3:7) says "it was to the sea"--to some distance, no doubt, from the scene of the miracle, the madness, and the plotting just recorded. and great multitudes followed him, and he healed them all--Mark gives the following interesting details: "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 had heard what great things He did, came unto Him. And He spake to His disciples, that a small ship should wait on Him because of the multitude, lest they should throng Him. For He had healed many; insomuch that they pressed upon Him for to touch Him, as many as had plagues. And unclean spirits, when they saw Him, fell down before Him, and cried, saying, Thou art the Son of God. And He straitly charged them that they should not make Him known" (Mar 3:7-12). How glorious this extorted homage to the Son of God! But as this was not the time, so neither were they the fitting preachers, as BENGEL says. (See on Mar 1:25, and compare Jam 2:19). Coming back now to our Evangelist: after saying, "He healed them all," he continues: