The Pharisees went out and took counsel against him to put him to death. 15 When Jesus realized this, he withdrew from that place. Many [people] followed him, and he cured them all, 16 but he warned them not to make him known. 17 This was to fulfill what had been spoken through Isaiah the prophet: “18 Behold, my servant whom I have chosen, my beloved in whom I delight; I shall place my spirit upon him, and he will proclaim justice to the Gentiles. 19 He will not contend or cry out, nor will anyone hear his voice in the streets. 20 A bruised reed he will not break, a smoldering wick he will not quench, until he brings justice to victory. 21 And in his name the Gentiles will hope.
After several conflicts with the Pharisees, including the healing on the Sabbath (Mt. 12:9-13), the Pharisees became increasingly hostile towards Jesus and even conspired to put him to death because he challenged their authority and interpretation of the Law. Recognizing their intent, Jesus withdrew from public confrontation, choosing instead to continue His ministry in rural districts where He healed all who came to Him. To prevent misunderstandings of His mission as a political Messiah, He warned them not to make Him known (cf. Mk. 8:30). This restraint reflects His role as the Servant of the Lord in Isaiah 42:1-4, characterized by humility, gentleness, and justice. Matthew identifies this as the fulfillment of Isaiah’s prophecy, where the Servant does not shout or raise His voice but quietly carries out His mission. In these actions, Jesus also fulfills the promises of Exodus 15:26, where God declares, “I, the Lord, am your healer,” revealing His enduring identity as the divine healer of His people.
Matthew connects Jesus to the Suffering Servant of Isaiah 42:1-4, portraying Him as God’s chosen one, filled with the Spirit, as seen at his baptism (Mt. 3:16-17). The phrase “proclaim justice to the Gentiles” highlights the universal scope of his mission, extending beyond Israel to include all nations, thus fulfilling the Abrahamic promise that through his descendants, all nations would be blessed (Gen. 12:3). The Servant embodies humility and gentleness, avoiding loud or confrontational displays of power, in line with Isaiah 42:2. “Justice” here reflects not only fairness but also covenantal faithfulness, where God restores right relationships with Him and among people (cf. Ps. 72:1-4). The imagery of the bruised reed and smoldering wick reflects Jesus’ tender care for the weak, marginalized, and broken, demonstrating His mission to heal and restore. This mission will continue until justice—understood as the full realization of God’s kingdom and the restoration of covenantal relationships— is achieved, fulfilling the vision of Isaiah 61:1, where the anointed one proclaims good news to the afflicted and binds up the brokenhearted.
The phrase "in his name" emphasizes the authority and identity of Jesus as the Savior. To hope in Jesus' name means to place trust in his power, divinity, and salvific work (cf. Acts 4:12). Jesus’ name embodies His role as the one through whom humanity is reconciled to God. This verse highlights the inclusion of the Gentiles in God’s plan of salvation (cf. Mt. 28:19) While this mission to the Gentiles would unfold fully after Jesus’ resurrection, His actions already pointed to their inclusion, such as in the healing of the centurion’s servant (Mt. 8:5-13). The Gentiles’ hope is rooted in the life, death, and resurrection of Jesus, through which they trust in the fulfillment of God’s promises of salvation, peace, and justice. This hope extends beyond the present, anticipating the ultimate fulfillment of God’s kingdom, as prophesied in Isaiah 42:4 and realized in the universal mission of the Church.
Heavenly Father, Your Son brings healing to the broken and justice to the oppressed. Help us to trust in his name and find hope in his gentle and saving love. This we pray through the same Christ our Lord. Amen!
Sources
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
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