12:15–21 Jesus knows that the Pharisees are conspiring to kill him, so he withdraws, as he often does when opposition intensifies (v. 15; 14:13; 15:21). Whether he intends to create distance from the Pharisees or from everyone, Matthew does not say, but the crowds will have none of it. They follow him, and he heals them while ordering them to keep his location secret, possibly to no effect (cf. 9:30–31). Matthew occasionally tells readers how Jesus heals large numbers of the sick (4:24; 8:16; 12:15–16). The motive, when stated, is compassion (9:36; 14:14).

The ESV helpfully adds “This” to start a new sentence at 12:17, “This was to fulfill,” although the Greek does not include it. The translation correctly signals that verses 18–21 comment on all of chapter 12, not merely on Jesus’ desire to serve incognito (v. 16).

The quotation from Isaiah is unique to Matthew and is his longest quotation from the OT. In the context of Matthew 12, Isaiah 42 explains that Jesus withdraws from the Pharisees because he is gentle and will not fight unless necessary. But the passage explains more than Jesus’ withdrawal. It names the Spirit as the source of his power, declares Gentiles the object of his ministry, and asserts his identity in the face of Jewish misconceptions.

Matthew’s quotation of Isaiah is a free translation of the Hebrew, adapted to Jesus’ ministry. For example, whereas Isaiah 42:1 says that the servant will “bring forth justice,” Matthew 12:18 says he will “proclaim justice.” This fits the situation, since Jesus announces justice in his earthly ministry but will bring it later, when he returns.

The quotation detects a double fulfillment of Isaiah 42, the first of the Servant Songs. In Isaiah 41:9, God calls Israel “my servant,” but as the songs progress the servant begins to look more like an individual, prompting Blomberg to wonder if “Isaiah had both individual and corporate understandings in mind from the outset.”191 Keener summarizes the progression of the Servant Songs: “God’s servant Israel failed in its mission (42:18–19), so God chose one person within Israel to restore the rest of his people (49:5–7); this one would bear the punishment (cf. 40:2) rightly due his people (52:13–53:12).” This provides a “hermeneutical key” for the entire Gospel of Matthew. Language from the Servant Songs helps to establish Jesus’ identity: Isaiah 42:1 informs Matthew 3:17, “my beloved Son, with whom I am well pleased.” By citing the Servant Songs, Matthew shows that Jesus’ mission is grounded in covenant history. Isaiah 42 explains Jesus’ humble, noncombative ways. He is no warrior, no political redeemer.192 Finally, though the world may despise Jesus, the Father is pleased with him.

The passage answers five essential questions about Jesus. Many of them prepare for discussions later in Matthew 12. First, who is Jesus? The crowds will ask if he is the Son of David (v. 23). Verse 18 answers in advance: he is God’s servant, his chosen one, beloved, and well pleasing to God.

Second, what is the source of his power? The Pharisees will charge that his power comes from Beelzebul (v. 24). But Matthew states that God’s Spirit empowers Jesus to “proclaim justice to the Gentiles” (v. 18b) and to inaugurate the kingdom (v. 28).

Third, what does he do? He proclaims justice to the Gentiles and brings justice to victory. He also brings his kingdom and binds Satan (vv. 28–29).

Fourth, how does he do these things? He speaks and acts gently. When the Pharisees plan to destroy Jesus, he does not plot to destroy them first but rather withdraws and quietly continues his ministry of healing and teaching. He is tender with the weak, with bruised reeds and smoldering wicks. Reeds grew prolifically in Israel’s marshes and riverbanks. The abundant supply curtailed their value, but a whole reed could be cut and shaped as a flute or pen. A bruised reed was worthless. Even so, Jesus would not snap one off, nor would he extinguish the smoldering wick of a lamp.

Fifth, what is the scope of his mission? At this time Jesus proclaims justice to the Gentiles. Later he will bring justice to victory, and both give Gentiles hope. While Jesus’ labors bring justice to the world as his teachings have pervasive influence for good (opposing slavery, promoting literacy and health care), justice probably has a narrower sense: God’s standards are just, and therefore they both present the path of justice and call people to account for their injustice. By happy paradox, this is good news, for in calling mankind to account, he also calls them to repent. This leads to the gospel, which brings Jesus’ interest in the Gentiles to its climax in the Great Commission (28:18–20; cf. 2:1–12; 8:5–13; 15:21–28).