The Humility and Power of Christ
Matthew 12:15-30
By Spiros Zodhiates

Editor’s note: Dr. Zodhiates continues his exposition of Matthew’s Gospel.

[15] Jesus discreetly moved to another region as He had directed His disciples to do (Matt. 10:23). Great multitudes followed Him as He departed from the synagogue where He had healed the man with the withered hand. For the fourth time in this book we find Him attracting and healing crowds.

[16] It was not yet “His hour” for crucifixion; so in order to offset the Pharisaic mind-set to destroy Him (v. 14), He “charged (epetímesen, the aorist tense of epitimáo [2008], to admonish strongly, to warn) them that they should not make him known” (phanerón [5318], publicly known, manifest). Jesus also gave similar instructions to a leper whom He had cleansed (Matt. 8:4).

[17] Matthew’s Gospel includes this note that Jesus’ desire not to make His work public was in accord with the prophecy that He would not strive, cry, or proclaim His message loudly in the streets (see v. 19). This prophecy from Isaiah 42:1–4 also shows that the Messiah would preface His victorious conquest of Israel’s enemies with a sacrificial redemption for all people. Matthew is the only author of a Gospel who quotes this prophecy.

[18] The quote begins with the imperative “Behold,” stressing that this first coming of the Messiah would be a surprise to Jews who were expecting a military victory (a recurring theme in Matthew’s Gospel).

In the prophecy, the Lord Jesus is called “my servant.” The word “servant” (país [3816]) means a young boy, meaning that Jesus would be a servant to His Father even in His youth. “I chose” (a.t.; herétisa, the aorist tense of hairetízo [140]) implies suitability for the task. This is the only occurrence of this verb in the New Testament. The Lord Jesus took on Himself a special body and spirit peculiar to the ministry He would accomplish as the incarnate God for humanity (Acts 2:27; Heb. 10:5). Jesus Christ was the chosen child-servant for the particular task of redemption.

The Father also refers to His Servant as “my beloved (agapetós [27], an adjective in the Gospels applied exclusively to the Son of God)” or “the One who is inherently loved by Me.” Eudókesen, “is well pleased,” is the aorist tense of eudokéo (2106). It indicates the eternal pleasure the Father has in His Son including, of course, the Son’s sinless spirit and body and His overall ministry of redemption, culminating at the cross.

This human nature would also have the Holy Spirit “upon him.” All three Persons of the triune God were present in and through Jesus’ human nature.

The Word of God became flesh to “show (judgment (krísin [2920], separation, judgment, the divine law proclaimed in the Gospels) to the nations” (a.t.). This Gospel would be preached not only to the Jews but also to every other people. “Judgment” has the dual meaning of separating good from evil and calling into account various responses to the gospel.

[19] The prophecy explains how this Gospel would be proclaimed. It speaks of Christ’s meekness in ministry and suffering for humankind. The word “strive” (erísei [2051] to complain out loud, protest; used only here in the NT) means to contend or dispute. The Lord Jesus did not strive in His first coming. Although He reasoned with the Pharisees on numerous occasions, He did not enter into heated arguments.

Christ came in meekness. The Son of man proclaimed the kingdom of God through the “still small [invitational] voice” (1 Kgs. 19:12). “Cry” is the future tense of kraugázo (2905), meaning to shout or cry out. As you read the Scriptures, notice how frequently the silence of the Lord Jesus is mentioned in His ministry and suffering. Today the message of Jesus Christ can be heard only deep within the silence of the heart, because He came in the meekness and quietness of a lamb (arníon [721]), not in the ferocity of a lion, which will characterize His Second Coming (Rev. 5:5, 6). Arníon is used almost exclusively in the book of Revelation while the Gospels use primarily amnós ([286]; John 1:29, 36).

[20] The prophecy continues with Christ’s loving concern for and patience with humankind. The “bruised reed” could refer to a reed bent by the wind or stepped on, or, more likely, to the reed used as a writing instrument during Isaiah’s time. A plant’s stem was sharpened to a point, then dipped in ink. In time, the point either became saturated with ink and softened beyond use, or the reed bent from pressure at the point where it was held. Frequently, a writer would snap it in two and throw it away.

A second illustration is the “smoking flax.”It referred to the linen wick of an oil lamp smoldering and nearly extinguished. To stop the smoke, one would crush the wick between his or her fingers.

Although we may be bruised by the cares of the world or broken by sin, Jesus cares. He will not abandon us or cast us aside. If the fire of our faith ebbs until nothing is left but smoke, Jesus will care for us. He wants to restore the flame of faith and infuse life into dying embers. The two negatives in this verse and the two in verse 19 are all the absolute “not” (ou or ouk [3756])—four guarantees of the Lord’s protection.

His mercy will continue “till he send forth (ekbále, the aorist subjunctive of ekbállo [1544], to cast out) judgment (krísis) unto victory.” Here the word “judgment” is used for the second time (cf. v. 18) with the double meaning of separation and judgment. Those who line themselves on the side of the chosen and beloved Servant (v. 18) will win the “victory” (níkos [3534]).

[21] “His name” refers to all that Christ’s name stands for; and the “Gentiles shall trust (elpioúsin, the future tense of elpízo [1679], to hope) in Him” (a.t.). Believers dispersed among the nations are the flickering wicks that will prevail until God pronounces judgment.

 [22] While Jesus was en route to Capernaum from Nazareth (see also Mark 1:21), friends brought a desperately needy man to Him. The man was not only demon-possessed, but blind and dumb as well.

The victim’s handicaps were attributed to being “possessed by a devil” (daimonizómenos, the present passive deponent participle of daimonízomai [1139], to be demon-possessed). The result of his contact with Jesus was instantaneous: “. . . and He [Jesus] healed (etherápeusen, the aorist tense of therapeúo [2323], to heal with compassion) him.” The man could speak immediately when healed and did not have to learn how to form and pronounce words.

[23] Jesus’ repeated healing of the sick continued to amaze the common people. This gave rise to the question, “Is not this the son of David?” meaning the Messiah (see 9:27). The word translated “Is not?” (meti [3385]) literally means “not perhaps?” (from me [3361], the relative “not”, and ti [5101], anything). The question can be more accurately rendered, “Isn’t this?” The people no doubt were confused concerning Jesus’ use of power to heal and cast out demons but not to conquer their Gentile overlords.

[24] The Pharisees strongly objected to the crowd’s accolades. Categorically rejecting Jesus’ messianic credentials, they attributed His power to cast out demons to Beelzebub, the “prince of the devils.” The Pharisees concluded that since Jesus could effectively command demons, He must be their leader. But their logic was only as good as their starting point. They did not consider the other option: that Jesus was indeed the Lógos (3056) of God, the Logic personified, the Intelligence who became flesh (John 1:1, 14).

[25] It only makes sense that the Logic of God could read their minds. “And Jesus knew (eidos from eído [1492], to know innately, to perceive) their thoughts (enthumeseis, the plural of enthúmesis [1761], device, contrivance), and said unto them, Every kingdom divided against itself is brought to desolation.”

The word “desolation” comes from the Greek eremoútai (2049), which means to be deserted or self-destroyed. Here Jesus attempted to reason with the Pharisees. If He were using satanic power to expel demons, it follows logically that Satan’s power was divided against itself. Such a contrary use of power would be divisive, self-defeating, and counterproductive to the demonic kingdom.

[26] Jesus began His hypotheses with the subjective “if” (ei [1487], suppose) from which He drew the conclusion that if Satan were to fight against himself, his kingdom could not possibly continue.

[27] Jesus extended His logic by using still another subjective “if”. If the Pharisees’ assumption that He cast out demons by Beelzebub, the prince of the devils, were correct, then by whom did their sons do the same?

They had three options: The first was not evident. Possibly the Pharisees’ sons did not cast out devils at all, but this was not something an arrogant religious leader would admit. The second and third options were Beelzebub and the Spirit of God. The ideal answer would be: You (Jesus) cast them out by Beelzebub while our sons cast them out by the Spirit of God.

That may have sounded good, but the Pharisees were trapped. They knew if they admitted that both Beelzebub and the Spirit of God cast out demons, they would have no objective way of determining which was operating in either case. That was why the sons become judges. If their sons also cast out demons by Beelzebub, then there was no gain in charging Jesus with this (equal) crime. On the other hand, if their sons cast out demons by the Spirit of God, then Jesus possibly did as well. They were now adrift in a sea of skepticism. By admitting two powers, they were forced to concede that either Beelzebub or the Spirit of God was operating in any given instance. Consequently, any choice they made was self-defeating. Once again, the Lógos of God trapped them in a quandary!

[28] Again, deepening the quandary, Jesus claimed that if (ei) He did cast out demons by the Spirit of God, a new conclusion followed. “Then the kingdom of God is come unto you.”

The kingdom of God arrived when the “Word became flesh.” The word “unto” (eph’ from epí [1909]) is better translated as “upon,” meaning that the kingdom of God was imposed on the Pharisees whether they acknowledged it or not.

The obvious reference to the Trinity put the Pharisees in a precarious position. If Jesus cast out demons by the Spirit of God, then the Pharisees were rejecting the work of the Holy Spirit. Moreover, since the Spirit is the Spirit of the Father, then the Pharisees also implicated the Father in the charge. With one sweep of logic, Wisdom personified silenced the Pharisees’ accusation.

[29] Jesus then taught the Pharisees something new. Casting out demons is not Satan toying with his subordinates, but rather the Son of God violently overpowering the archdemon and stealing his possessions. “Or else how can one enter into a strong one’s house and spoil (diarpásai, the aorist infinitive of diarpázo [1283], to thoroughly ransack, to snatch away) his goods unless he first binds the strong one? And then he will spoil his house” (a.t.).

Satan is strong, even stronger than we are, but he is no match for the power of Jesus Christ. Scripture calls the miracles of Christ dunámeis or “powers”. Jesus’ virtually overpowers the forces of sin, Satan, sickness, and death. He freely enters Satan’s realms, ties him up, and takes his possessions.

[30] Jesus concluded with the warning that the one who is not for Him is necessarily against Him, and, correlatively, the one who does not “gather together with Him, scatters” (a.t.). Jesus warned the Pharisees that they could have no neutral position with respect to His person and work.

Dr. Zodhiates is president emeritus of AMG International and publisher emeritus of Pulpit Helps.

Pulpit Helps Magazine, a ministry of AMG International, is the pastor’s one-stop-shop for tools to effectively serve a congregation. Founded in 1975 by Dr. Spiros Zodhiates, Pulpit Helps is dedicated to the mission of equipping our readers with a greater understanding of the words of Scripture so that they can adequately fulfill their calling as Christ’s ambassadors. It is to that end that we provide sermon starters, bulletin inserts, illustrations and quality articles on preaching, counseling, Christian living, and more.