This passage from Isaiah is given to show that one most characteristic feature of our Lord's ministry was anticipated in prophecy. He avoided publicity; he shrank from contentions; he would not thrust himself into danger; he was absolutely content to do a quiet work, by personal influence, daily teachings, and kindly deeds of helpfulness, and of "heavenly, Divine charity." Silent forces are the mightiest. Silent light does more than bursting lightning; silent gravitation does more than rumbling earthquake. A thought, a truth, may work in men's minds as the frost works in the cliffs that guard "the inviolate sea;" and presently the results are found, as the cliffs fall on to the shores. But faith in the power of silent forces is not usual with men, more especially in the spheres of religion. We are always wanting something that can be reported in the newspapers, and bring round upon us the praise of men for our energy and activity. The quiet-souled, who are content to do good work, and to keep on doing it, leaving it with God to appraise work, and reckon results, and reward workers, can always make their appeal to Christ, who got away from crowds whenever he could, who shrank from public excitement, and laid on the altar of the Father's service simply good, patient, quiet work. This subject may be effectively illustrated in relation to the following things:

1. The silent force of sanctified personal character.

2. The silent force of unconscious influence.

3. The silent force of ever-ready and ever-cheerful helpfulness.

4. The silent force of cultured self-denial.

5. The silent force of full convictions of truth.

The man of strong faith never needs to use strong assertion. Quietness is his strength. There is need for the noisy forces; and God is properly called by the poet "Lord of the strong things and the gentle." But our faith in the manifestly strong things, needs no buttressing. Our faith in the seemingly weak things needs much buttressing. Jesus neither "strives nor cries," but he puts forces into the world which will work, as the leaven works, until they have secured the world's redemption. - R.T.

I. TO SHOW THAT SUFFICIENT CAUSE IN THE DIFFERENT CIRCUMSTANCES OF THE TWO, WHY THE REPENTANT NINEVITES SHOULD BE WITNESSES AGAINST THE IMPENITENT JEWS. NOW what account are we to give of this repentance of the Ninevites? At first sight it seems strange that so vast a result should have been wrought by the preaching of a solitary and unknown individual. Jonah had no miraculous credentials to give; but he had himself been the subject of miracle. God might be said to have raised him from the dead. The evidence was that of a resurrection; this is sufficient to produce conviction.

1. We may declare that far more evidence was afforded to the Jews of the resurrection of Christ, than to the Ninevites of the resurrection of Jonah. They had the same sign with greater clearness. The preaching of the resurrection by the apostles exceeded immeasurably any evidence granted to the Ninevites of the entombment of Jonah.

2. Then think of what a contrast there was between Jonah, void of all power of proving his commission by miracles, and our Redeemer displaying in the streets of Jerusalem and on the coasts of Judea, authority over diseases and death. If a mere report of the miracle concerning Jonah overcame the Ninevites, what can be urged in defence of the Jews, who gave no heed to their Teacher though they beheld Him with their own eyes exercising miraculous powers?

3. How different were the messages which the two prophets delivered. Jonah brought nothing but tribulation; Christ merciful promises.

4. Jonah could not have shown any sympathy with those whose destruction he was commissioned to predict, for he was displeased that his prediction was not accomplished. But how different the deportment of Christ. He had to predict the desolation of a mighty capital; but He did it with burning tears. If the Ninevites gave heed to the prophet of wrath, how much more should the Jews to a messenger who would rejoice if repentance should turn away their woe.

II. THE PRACTICAL LESSON'S WHICH THE REFERENCE TO THE LAST JUDGMENT MAY HAVE BEEN INTENDED TO FURNISH. One man is, or one set of men are, summoned to give evidence against another at the judgment seat. The young man who died in his prime, the victim of his passions, will be tried as the sensualist. Who will give evidence? A father's voice will testify, "I warned him." The child will witness against the negligent parent. The faithful pastor will witness against the nominal Christian. The man of toil and poverty, who did good, will witness against the wealthy worldling. The heathen may witness against us.

(H. Melvill, B. D.)

1. Man shunning God's presence.

2. God's awful wrath in consequence of man's departure from Him.

3. The vain attempts made by man to propitiate an offended God.

4. The Divine method of propitiation by the death of Jesus Christ.

5. The triumph of Christ over death and hell.

(E. M. Goulburn, B.C. L.)

Three particulars in which the Jews were favoured above the Ninevites.

I. THEIR FORMER ADVANTAGES WERE GREATER. The Ninevites were idolaters; had no sacred history to rouse them to reflection; no law-giver like Moses; no judges like Samuel; no kings like David; no teachers like the prophets; no precious promises to inspire them with hope.

II. THE MESSENGER SENT TO THEM WAS MORE ENCOURAGING. Nineveh was only threatened with destruction. The Jews were urged to reform.

III. THE PREACHER WHO NOW ADDRESSED THEM WAS MORE WORTHY OF REGARD. Jonah was a man; had no compassion on Nineveh; wrought no miracle; had no power to forgive; suffered slightly; his example unworthy of imitation. Our privileges are greater than the Jews. "To whom much is given, of him much will be required."

(F. J. A.)

I. NINEVEH AND ITS SIN.

II. NINEVEH AND ITS REPENTANCE.

III. NINEVEH AND ITS TESTIMONY.

1. A past testimony. It speaks to us, and says, Repent.

2. A future testimony. Its inhabitants shall rise against us in the day of judgment.

(H. Bonar, D. D.)

I. There are different degrees of advantage, involving different amounts of responsibility.

II. Reluctant witness-bearing will be heard in the judgment of those the less advantaged in condemnation of the greater.

(W. M. Punshon, LL. D.)

I. The striking signification of his name. Jonah signifies dove — a striking emblem of the meek and gentle Jesus.

II. As a proclaimer of God's will to men.

III. In his sufferings and deliverance. Jonah, after all, very imperfectly typified Christ.

(Dr. Burns.)

Beelzebub, David, Isaiah, Jesus, Jonah, Jonas, Ninevites, SolomonGalilee, NinevehAloud, Anyone, Broad, Broadways, Contend, Cries, Cry, Fighting, Lifted, Loud, Places, Quarrel, Raise, Shout, Streets, Strive, Voice, Wrangle1. Jesus reproves the blindness of the Pharisees concerning the Sabbath,
3. by scripture,
9. by reason,
13. and by a miracle.
22. He heals a man possessed that was blind and mute;
24. and confronting the absurd charge of casting out demons by Beelzebub,
32. he shows that blasphemy against the Holy Spirit shall never be forgiven.
36. Account shall be made of idle words.
38. He rebukes the unfaithful, who seek after a sign,
46. and shows who is his brother, sister, and mother.

Matthew 12:19

     8328   quietness

Matthew 12:15-21

     6641   election, responsibilities

Matthew 12:17-19

     6708   predestination

Matthew 12:17-21

     2327   Christ, as servant
     7160   servants of the Lord

Matthew 12:18-21

     2042   Christ, justice of
     5830   delight
     7511   Gentiles, in OT
     8264   gentleness

Matthew 12:19-20

     2036   Christ, humility

An Attempt to Account for Jesus
'But when the Pharisees heard it, they said, This man doth not cast out demons, but by Beelzebub, the prince of the demons.'--MATT. xii. 24. Mark's Gospel tells us that this astonishing explanation of Christ and His work was due to the ingenious malice of an ecclesiastical deputation, sent down from Jerusalem to prevent the simple folk in Galilee from being led away by this new Teacher. They must have been very hard put to it to explain undeniable but unwelcome facts, when they hazarded such a preposterous …
Alexander Maclaren—Expositions of Holy Scripture

'Make the Tree Good'
'... Make the tree good, and his fruit good....' --MATT. xii. 33. In this Gospel we find that our Lord twice uses this image of a tree and its fruit. In the Sermon on the Mount He applies it as a test to false teachers, who hide, beneath the wool of the sheep's clothing, the fangs and paws of ravening wolves. He says, 'By their deeds ye shall know them; for as is the tree so is its fruit.' That is a rough and ready test, which applies rather to the teacher than to his doctrine, but it applies, to …
Alexander Maclaren—Expositions of Holy Scripture

'A Greater than Jonas'
'A greater than Jonas is here.'--MATT. xii. 41. There never was any man in his right mind, still more of influence on his fellows, who made such claims as to himself in such unmistakable language as Jesus Christ does. To say such things of oneself as come from His lips is a sign of a weak, foolish nature. It is fatal to all influence, to all beauty of character. It is not only that He claims official attributes as a fanatical or dishonest pretender to inspiration may do. He does that, but He does …
Alexander Maclaren—Expositions of Holy Scripture

'A Greater than Solomon'
'A greater than Solomon is here.'--MATT. xii. 42. It is condescension in Him to compare Himself with any; yet if any might have been selected, it is that great name. To the Jews Solomon is an ideal figure, who appealed so strongly to popular imagination as to become the centre of endless legends; whose dominion was the very apex of national glory, in recounting whose splendours the historical books seem to be scarce able to restrain their triumph and pride. I. The Man. The story gives us a richly …
Alexander Maclaren—Expositions of Holy Scripture

The Pharisees' Sabbath and Christ's
'At that time Jesus went on the Sabbath day through the corn; and His disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it they said unto Him, Behold, Thy disciples do that which is not lawful to do upon the Sabbath day. 3. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither …
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xii. 32, "Whosoever Shall Speak a Word against the Holy Spirit, it Shall not be Forgiven Him, Neither In
1. There has been a great question raised touching the late lesson of the Gospel, to the solution of which I am unequal by any power of mine own; but "our sufficiency is of God," [2335] to whatever degree we are capable of receiving His aid. First then consider the magnitude of the question; that when ye see the weight of it laid upon my shoulders, ye may pray in aid of my labours, and in the assistance which is vouchsafed to me, may find edification for your own souls. When "one possessed with a …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xii. 33, "Either Make the Tree Good, and Its Fruit Good," Etc.
1. The Lord Jesus hath admonished us, that we be good trees, and that so we may be able to bear good fruits. For He saith, "Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt, for the tree is known by his fruit." [2484] When He says, "Make the tree good, and his fruit good;" this of course is not an admonition, but a wholesome precept, to which obedience is necessary. But when He saith, "Make the tree corrupt, and his fruit corrupt;" this is not a …
Saint Augustine—sermons on selected lessons of the new testament

Sweet Comfort for Feeble Saints
I. First, we have before us a view of MORTAL FRAILTY And first, the encouragement offered in our text applies to weak ones. What in the world is weaker than the bruised reed, or the smoking flax? A reed that groweth in the fen or marsh, let but the wild duck light upon it, and it snaps; let but the foot of man brush against it and it is bruised and broken; every wind that comes howling across the river makes it shake to and fro, and well nigh tears it up by the roots. You can conceive of nothing …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

How to Read the Bible
I. That is the subject of our present discourse, or, at least the first point of it, that IN ORDER TO THE TRUE READING OF THE SCRIPTURES THERE MUST BE AN UNDERSTANDING OF THEM. I scarcely need to preface these remarks by saying that we must read the Scriptures. You know how necessary it is that we should be fed upon the truth of Holy Scripture. Need I suggest the question as to whether you do read your Bibles or not? I am afraid that this is a magazine reading age a newspaper reading age a periodical …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 25: 1879

Strength in the Weak.
"He is Faithful that Promised." "A bruised reed shall He not break, and smoking flax shall He not quench."--MATT. xii. 20. Strength in the Weak. Will Jesus accept such a heart as mine?--this erring, treacherous, traitor heart? The past! how many forgotten vows--broken covenants--prayerless days! How often have I made new resolutions, and as often has the reed succumbed to the first blast of temptation, and the burning flax been well-nigh quenched by guilty omissions and guiltier commissions! Oh! …
John Ross Macduff—The Faithful Promiser

Identity of Christ's Character.
THE argument expressed by this title I apply principally to the comparison of the first three Gospels with that of Saint John. It is known to every reader of Scripture that the passages of Christ's history preserved by Saint John are, except his passion and resurrection, for the most part different from those which are delivered by the other evangelists. And I think the ancient account of this difference to be the true one, viz., that Saint John wrote after the rest, and to supply what he thought …
William Paley—Evidences of Christianity

What are Evidences of Backsliding in Heart.
1. Manifest formality in religious exercises. A stereotyped, formal way of saying and doing things, that is clearly the result of habit, rather than the outgushing of the religious life. This formality will be emotionless and cold as an iceberg, and will evince a total want of earnestness in the performance of religious duty. In prayer and in religious exercises the backslider in heart will pray or praise, or confess, or give thanks with his lips, so that all can hear him, perhaps, but in such a …
Charles G. Finney—The Backslider in Heart

Lesser and Fuller Forms.
Moreover, we have endeavoured to use the fullest form, including the words of those Gospels which have the lesser forms of sentences, except where the sentence ends in a period, in which case have given the least form, so that the larger form of the other Gospels might be made apparent; as, for instance, this sentence, taken from Matt. xii. 47; Mark iii. 32; Luke viii. 20: ^c 20 And it was told him, ^a Behold, thy mother and thy brethren bseek for thee. ^c stand without desiring to see thee. ^a seeking …
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda …
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and …
J. W. McGarvey—The Four-Fold Gospel

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought …
J. W. McGarvey—The Four-Fold Gospel

Christ's Teaching as to his Mother and Brethren.
(Galilee, Same Day as the Last Lesson.) ^A Matt. XII. 46-50; ^B Mark III. 31-35; ^C Luke VIII. 19-21. ^a 46 While he yet speaking to the multitudes, behold, his mother and his brethren stood without seeking to speak to him. [Jesus was in a house, probably at Capernaum--Mark iii. 19; Matt. xiii. 1.] ^c 19 and there came { ^b come} ^c to him his mother and ^b his brethren; ^c and they could not come at him for the crowd. ^a and, standing without, they sent unto him, calling him. 32 And the multitude …
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Healing a Withered Hand on the Sabbath.
(Probably Galilee.) ^A Matt. XII. 9-14; ^B Mark III. 1-6; ^C Luke VI. 6-11. ^a 9 And he departed thence. [The word here points to a journey as in Matt. xi. 1 and xv. 29, which are the only places where Matthew uses this expression. Greswell may be right in thinking that it indicates the return back to Galilee from the Passover, since a cognate expression used by John expresses such a journey from Galilee to Judæa. See John vii. 3 ], ^c 6 And it came to pass on another sabbath [another sabbath …
J. W. McGarvey—The Four-Fold Gospel

The Acceptance of the Christian Conception of Life Will Emancipate Men from the Miseries of Our Pagan Life.
The External Life of Christian Peoples Remains Pagan Though they are Penetrated by Christian Consciousness--The Way Out of this Contradiction is by the Acceptance of the Christian Theory of Life--Only Through Christianity is Every Man Free, and Emancipated of All Human Authority--This Emancipation can be Effected by no Change in External Conditions of Life, but Only by a Change in the Conception of Life--The Christian Ideal of Life Requires Renunciation of all Violence, and in Emancipating the Man …
Leo Tolstoy—The Kingdom of God is within you

The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The First Peræan Discourses - to the Pharisees Concerning the Two Kingdoms - their Contest - what Qualifies a Disciple for the Kingdom of God, And
It was well that Jesus should, for the present, have parted from Jerusalem with words like these. They would cling about His hearers like the odour of incense that had ascended. Even the schism' that had come among them [4194] concerning His Person made it possible not only to continue His Teaching, but to return to the City once more ere His final entrance. For, His Peræan Ministry, which extended from after the Feast of Tabernacles to the week preceding the last Passover, was, so to speak, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Opposition to Jesus.
During the first period of his career, it does not appear that Jesus met with any serious opposition. His preaching, thanks to the extreme liberty which was enjoyed in Galilee, and to the number of teachers who arose on all hands, made no noise beyond a restricted circle. But when Jesus entered upon a path brilliant with wonders and public successes, the storm began to gather. More than once he was obliged to conceal himself and fly.[1] Antipas, however, did not interfere with him, although Jesus …
Ernest Renan—The Life of Jesus

The Cardinal was Seated, -- He Rose as Moretti Appeared. ...
The Cardinal was seated,--he rose as Moretti appeared. "I beg your Eminence to spare yourself!" said Moretti suavely, with a deep salutation, "And to pardon me for thus coming unannounced into the presence of one so highly esteemed by the Holy Father as Cardinal Bonpre!" The Cardinal gave a gesture of courteous deprecation; and Monsignor Moretti, lifting his, till then, partially lowered eyelids, flashed an angry regard upon the Abbe Vergniaud, who resting his back against the book-case behind him, …
Marie Corelli—The Master-Christian

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