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Matthew 12:16. And he threatened them. The expression used by Mark conveys, in a still more pointed manner, that he restrained the unclean spirits, ⁸⁹⁸⁹     “A scavoir qu’il menacoit et faisoit taire les esprits immondes;”— “namely, that he threatened and silenced the unclean spirits.” who were exclaiming, Thou art the Son of God. We have formerly explained the reason why he did not choose to have such witnesses. ⁹⁰⁹⁰     Harmony, volume 1 p. 246. And yet there is no room to doubt, that divine power extorted from the devils this confession; but having made it evident that they were subject to his dominion, Christ properly rejected their testimony. But Matthew goes farther, and states, that Christ discharged them from spreading the fame of the miracles which he was performing. Not that he wished that fame to be wholly repressed, (as we have pointed out on other occasions, ⁹¹⁹¹     Harmony, volume 1, pp. 374, 418. but to allow it to strike root, that it might bring forth abundant fruit at the proper season. We know that Christ did not perform miracles for the purpose of amusement, but had a distinct object in view, which was to prove that he was the Son of God, and the appointed Redeemer of the world. But he was manifested gradually, and by regular steps, and was not revealed in his true character

“until the time appointed by the Father,”
(Galatians 4:2.)

At the same time, it deserves our attention, that when wicked men do their utmost to extinguish the glory of God, they are so far from gaining their wish, that, on the contrary, God turns their rebellious designs in an opposite direction. Though Christ withdrew from a populous district, yet in this very concealment ⁹²⁹²     “Toutesfois mesmes en ceste cachete, (par maniere de dire;”)—”yet even in this hiding place, (so to speak.”) his glory continues to shine, and even bursts forth magnificently into its full splendor.

17. That it might be fulfilled which was spoken Matthew does not mean that this prediction was entirely fulfilled by Christ’s prohibiting loud and general reports to be circulated respecting his power ⁹³⁹³     “Les miracles et signes qu’il faisoit par sa vertu Divine;” — “the miracles and signs which he performed by his Divine power.” , but that this was an exhibition of that mildness which Isaiah describes in the person of the Messiah. Those wonderful works which Christ performed in presence of a few, and which he did not wish to be announced in pompous terms, were fitted to shake heaven and earth, (Hebrews 12:26.) It was, therefore, no ordinary proof, how widely he was removed from the pomp and ostentation of the world.

But it will be proper for us to examine more closely the design of Matthew. By this circumstance he intended to show, that the glory of Christ’s divinity ought not to be the less admired, because it appeared under a veil of infirmity. This is unquestionably the very object to which the Holy Spirit directed the eyes of the prophet. The flesh is constantly longing for outward display, and to guard believers against seeking any thing of this description in the Messiah, the Spirit of God declared that he would be totally different from earthly kings, who, in order to draw admiration upon themselves, produce great noises wherever they go, and fill cities and towns with commotion. ⁹⁴⁹⁴     “Ils font faire de grans bruits: il semble que les villes et citez doyvent tourner ce que dessus dessous, tant y a grande esmotion;” — “they cause great noises to be made; and so great is the commotion, that it would seem as if towns and cities were to be turned upside down.” We now perceive how appropriately Matthew applies the prediction of the prophet to the case in hand. God appointed for his Son a low and mean appearance, and that ignorant persons may not take offense at an aspect which has no attraction, and is fitted to awaken contempt, both the prophet and Matthew come forward to declare, that it is not by accident, but in consequence of a decree of Heaven, that he assumes such a character. ⁹⁵⁹⁵     “Quand Christ vient au monde sans pompe exterieure;” — “when Christ comes into the world without external pomp.” Hence it follows, that deep blame attaches to all who despise Christ, because his outward condition does not correspond to the wishes of the flesh. We are not at liberty to imagine to ourselves a Christ that corresponds to our fancy, but ought simply to embrace him as he is offered by the Father. He who is offended by the low condition of Christ, which God declares to be agreeable to his will, is unworthy of salvation. I now come to examine the words of the prophet, (Isaiah 42:1.)

18. Lo, my servant, whom I have chosen. To fix our attention more closely on his will, God points out by the finger, as it were, the person whom he is about to send; and this is the design of the exclamation, Lo! A similar reason may be assigned for the epithets that follow, when God calls him his servant, his elect in whom his soul is well pleased. For whence comes it, that men venture to measure Christ by their own sense, but because they do not consider that their redemption depends exclusively on the grace of God? When God offers to us an invaluable treasure, it is excessive and wicked presumption to regulate our estimation of it by the disdainful views of our flesh. He is called a servant, not as if he were of the ordinary rank, but by way of eminence, and as the person to whom God has committed the charge and office of redeeming his Church. As:

no man taketh this honor to himself, but he who is called of God
(Hebrews 5:6)

is justly entitled to this rank, God declares that he who comes forward in this character was elected by his decree. ⁹⁶⁹⁶     “Dieu prononce que par son ordonnance il a eleu celuy qu’on verra venir ayant les marques qu’il met la;” — “God declares that, by his decree, he hath elected him who will be seen coming, attended by the marks which he there describes.” Hence it follows, that men are not at liberty to reject him; because, by doing so, they would be guilty of contempt and rebellion against God. And, indeed, it were the height of absurdity that our choice or our pride should set aside that calling of God which ought to be regarded as sacred and inviolable.

My beloved, in whom my soul is well pleased. There is a still wider import in this statement, which God next makes by the prophet, that the delight of his soul dwells in Christ; for though the calling of each of us proceeds from the free favor of God as its only source, yet in Christ there is this remarkable peculiarity, that in his person God the Father embraces in his love the whole Church. As we are all by nature enemies of God, his love will never come to us till it first begin with the Head; which we have seen on a former occasion, and will see again under another passage, (Matthew 17:5.)

He will proclaim judgment to the Gentiles. The prophet gives a brief description of Christ’s office, when he foretells that he will proclaim judgment to the Gentiles By the word judgment the Jews understand a government which is correctly and properly arranged, in which order and justice prevail. The design of the prophet is to inform us, that a person will come who will restore justice that had fallen, who will be the governor not of one nation only, but will also bring under subjection to God the Gentiles, among whom dreadful confusion formerly prevailed. And this is the import of the word bring forth, which the prophet employs; for it was the office of Christ to spread throughout the whole world the kingdom of God, which was at that time confined to the corner of Judea; ⁹⁷⁹⁷     “Qui estoit pour lors comme enclos en un anglet au pays de Iudee;” —”which was then shut up, as it were in a corner, in the country of Judea.” as it is said in another passage,

The Lord will send forth the scepter of thy power out of Zion,
(Psalm 110:2.)

I will put my Spirit upon him. This explains the manner in which judgment shall be brought forth. It is no doubt true, that there never was any portion whatever of righteousness in the world that did not proceed from the Spirit of God, and that was not maintained by his heavenly power; as none of the kings of the earth can frame or defend good order, except so far as he shall be assisted by the same Spirit. But in bringing forth judgment Christ is greatly superior to all others, for he has received the Spirit from the Father, that he may pour it out on all his people; for not only does he by word or writing prescribe what is proper, but inwardly forms the hearts of men, by the grace of his Spirit, to preserve the rule of righteousness.