This article was downloaded by: [UOV University of Oviedo]

On: 23 October 2014, At: 00:33

Publisher: Routledge
Informa Ltd Registered in England and Wales Registered Number: 1072954
Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH,
UK

Bijdragen: International
Journal for Philosophy and
Theology
Publication details, including instructions for
authors and subscription information:
http://www.tandfonline.com/loi/rjpt19

The Quotation from Isaiah

42:1-4 In Matthew 12:18-21
a
Maarten J.J. Menken
a
Maarten J.J. Menken, born 1948, is professor of
New Testament Exegesis at the Catholic Theological
University, Utrecht, The Netherlands.
Published online: 25 Jul 2013.

To cite this article: Maarten J.J. Menken (1998) The Quotation from Isaiah 42:1-4 In
Matthew 12:18-21, Bijdragen: International Journal for Philosophy and Theology, 59:3,
251-266, DOI: 10.1080/00062278.1998.10739703

To link to this article: http://dx.doi.org/10.1080/00062278.1998.10739703

PLEASE SCROLL DOWN FOR ARTICLE

Taylor & Francis makes every effort to ensure the accuracy of all the
information (the “Content”) contained in the publications on our platform.
However, Taylor & Francis, our agents, and our licensors make no
representations or warranties whatsoever as to the accuracy, completeness,
or suitability for any purpose of the Content. Any opinions and views
expressed in this publication are the opinions and views of the authors, and
are not the views of or endorsed by Taylor & Francis. The accuracy of the
Content should not be relied upon and should be independently verified with
primary sources of information. Taylor and Francis shall not be liable for any
losses, actions, claims, proceedings, demands, costs, expenses, damages,
and other liabilities whatsoever or howsoever caused arising directly or
indirectly in connection with, in relation to or arising out of the use of the
Content.
 This article may be used for research, teaching, and private study purposes.
Any substantial or systematic reproduction, redistribution, reselling, loan,
sub-licensing, systematic supply, or distribution in any form to anyone is
expressly forbidden. Terms & Conditions of access and use can be found at
http://www.tandfonline.com/page/terms-and-conditions
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014
 Bijdragen, tijdschrift voor filosofie en theologie 59 (1998) 251-266

THE QUOTATION FROM ISAIAH 42:1-4

IN MATTHEW 12:18-21
ITS RELATION WITH THE MATTHEAN CONTEXT
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

MAARTEN J.J. MENKEN

In Matt. 12:18-21, we find a long quotation from Isa. 42:1-4. It runs as fol-
lows in a literal English translation:
"Behold, my servant, whom I have chosen,
my beloved, in whom my soul finds pleasure;
I will put my Spirit upon him,
and he will proclaim justice 1 to the Gentiles.
He will not wrangle or shout,
nor will any one hear his voice in the streets.
He will not snap off a broken reed
and he will not quench a smouldering wick,
until he brings justice to victory. 2
And in his name the Gentiles will hope."
For various reasons, this quotation is a problematic one. Its peculiar textual
form, which deviates significantly from both LXX and Hebrew text, is a well-
known problem on its own, which I shall not, however, discuss in this article
(I hope to do so elsewhere). I intend to focus in this contribution on another
question: how to determine the relationship between the quotation and its
Matthean context? Isaiah's prophetic words are introduced, in Matt. 12:17,
by one of Matthew's fulfilment formulae. The evangelist suggests thereby
that the entire passage Isa. 42:1-4 as quoted by him has been fulfilled in the
events he has narrated just before he adduces the words of the prophet. At

1
The translation of Kpicnc; will be discussed below.
2 According to R.A. Kraft ('Eis nikos =Permanently/Successfully: l Cor 15.54, Matt 12.20',
Septuagintal Lexicography [SBLSCS I; ed. R.A. Kraft; Missoula, MT: Scholars, 1972] 153-156),
⁣ viKoc; was a standard translation of the Hebrew M:lll';l, "for ever", and should be translated as
"permanently" or "successfully". Kraft seems to overlook, however, that this Greek translation
arose from an Aramaic interpretation (Ararn. M:lll ="to be victorious"), and that for a Greek speaker
⁣ viKoc; can hardly mean anything else than "to victory".
 252 The Quotation from Isaiah 42:1-4 in Matthew 12:18-21

first sight, however, it seems that the only connection between these events
and the quotation lies in the circumstance that Jesus' withdrawal from the
Pharisees and his command to those healed "not to make him known"
( 12: 15-16) constitute the fulfilment of the prophecy that the servant "will not
wrangle or shout, nor will any one hear his voice in the streets" (12: 19). Why
does Matthew quote such a long passage from Isaiah if in reality he only
needs a small part of it?
In what follows, I shall first try to show the precise nature and extent of the
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

problem, by comparing the quotation in question with Matthew's other fulfil-

ment quotations, and by discussing some extant solutions. The way will then
be cleared for a relatively new answer to the question why Matthew gives
such an extensive quotation here.

Two common traits of Matthew's fulfilment quotations

When one considers the fulfilment quotations of Matthew's gospel together,

they appear to have several common traits. Two of these are relevant to
the subject of this paper: the fulfilment quotations have similar functions in
their context, and their size has been determined carefully, probably by the
evangelist.
The function of the fulfilment quotations is best determined on the basis of
the formula with which Matthew introduces them. The formula reads in its
basic form: "that what was said by the prophet might be fulfilled, when he
said". This wording raises the expectation that the event (or events) that has
(or have) been narrated immediately before the quotation, constitutes (or con-
stitute)- in Matthew's view- the fulfilment of the words quoted from Scrip-
ture. This is especially made clear by the fmal "that'' (iva, onroc;) at the
beginning of the fulfilment formula (1:22; 2:15, 23; 4:14; 8:17; 12:17;
13:35; 21:4), and the same effect is achieved by "then" (t6te) at its beginning
(2:17; 27:9).
A closer look at the individual fulfilment quotations confirms this expecta-
tion, and refines it at the same time. The two simplest cases are probably the
two quotations that are introduced by the words "then was fulfilled ... ". In
Matt. 2:16-18, Rachel's lament over her children from Jer. 31:15 has clearly
been fulfilled in the slaughter of the innocents at Bethlehem. In Matt. 27: 3-
10, there can be no doubt that the prophecy of Zech. 11:13 (also influenced,
in Matthew's version, by words from Jeremiah) about the thirty pieces of
silver, has been fulfilled in the actions of Judas and the high priests with
precisely this amount of money.
 Maarten J .J. Menken 253

In other instances, the primary reference of the quotation is no doubt to what

immediately precedes, but that which precedes occurs after the quotation as
well. In Matt. 2:23, the words "he will be called a Nazarene" are apparently
considered as coming from "the prophets", although their exact source is hard
to trace. In any case, these words have been fulfilled according to Matthew in
Jesus' settling in Nazareth, which was mentioned just before the quotation.
However, Jesus is called "the Nazarene" or "from Nazareth" later in the first
gospel as well (see 21:11; 26:71). Apart from 12:18-21, three of Matthew's
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

fulfilment quotations have been appended to summaries describing Jesus'

activities in general terms. In all these cases, the evangelist has related the
activities in question not only before, but also after the quotation. Healing sto-
ries also follow the quotation from Isa. 53:4 in Matt. 8:17, and parables also
follow the quotation from Ps. 78:2 in Matt. 13:35. The case of the quotation
from lsa. 8:23-9:1 in Matt. 4:15-16 is slightly more complex, but it is obvi-
ous that Jesus' dwelling in Capernaum is mentioned elsewhere in Matthew as
well (see 8:5; 9: 1; 17:24), and that his ministry in Galilee, in which the com-
ing of light to those in darkness is realized, will be the topic of Matthew's nar-
rative until the beginning of chap. 19.
Apart from 12:18-21, three fulfilment quotations remain to be discussed
(1 :23; 2: 15; 21 :5). In all three, the fulfilment of the quotation in Jesus' life
is to be found not only before but also after the quotation. The narrative
before the quotation, in these three cases, makes it possible that the words
from Scripture in the quotation will be completely fulfilled in what is narrated
after the quotation. The flight to and sojourn in Egypt of Jesus, Mary, and
Joseph as told by Matthew in 2:13-15 make it possible that they will later
return from Egypt to the land of Israel, a return related by the evangelist in
2:19-21. It is only after the return at the angel's command that, strictly speak-
ing, the prophetic words of Hos. 11: 1 ("Out of Egypt I have called my son",
= Matt. 2: 15) will have been fulfilled; however, Matthew has already
appended this fulfilment quotation to the story of the flight to and the sojourn
in Egypt, a story that makes it possible that God's son will be called from
Egypt. 3 In 1 : 18-25 and 21 : 1-7, we find the following sequence: an order is
given by an angel or by Jesus, the fulfilment quotation follows, and the evan-
gelist states that the order is executed. The execution is then related in detail,

3 See E. Lohmeyer, Das Evangelium des Matthiius (MeyerK; ed. W. Schmauch; Gottingen:

Vandenhoeck & Ruprecht, 1956, 4 1967) 28; N. Casalini, Libra dell'origine di Gesu Cristo. Analisi
letteraria e teologica di Matt 1·2 (Studium Bib1icum Franciscanum, Analecta 28; Jerusalem: Fran-
ciscan Printing, 1990) 120.
 254 The Quotation from Isaiah 42:1-4 in Matthew 12:18-21

in such a way that the execution of the order also implies the realization of the
fulfilment quotation. The quotation has apparently the same divine authority
as the command of the angel or of Jesus; that will be the reason that it imme-
diately follows the command.4 The quotation is now introduced by the words
"(all) this happened in order that" (1 :22; 21 :4), because otherwise it might
be mistaken for part of the direct discourse of the order. In these two
instances, the command makes the realization of the scriptural words possi-
ble: when the command is executed, Scripture will also be fulfilled.
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

For the function of the quotation in Matt. 12:18-21 within its context, the
above means that there is a good chance that the events that are related imme-
diately before the quotation (say, those of 12: 14-16) are not yet a complete and
straightforward realization of the prophecy. It is quite possible that Isaiah's
words find their realization after the quotation as well, or that the immediately
preceding events make a later realization possible.
The fulfilment quotations further agree in that their size has been determined
carefully by the evangelist. Because of their heterogeneity, it is not very prob-
able that the fulfilment quotations were ever part of a collection of messianic
proof texts; that means that they presumably come from a continuous text,
and that their present size is due to the person who took them out of this con-
tinuous text. As the fulfilment quotations were inserted into the gospel by the
evangelist himself, we may surmise that the evangelist was that person. 5 The
omissions in the fulfilment quotations in Matt. 4: 15-16 (= Isa. 8:23-9: 1) and
in Matt. 21:5 (= Zech. 9:9) show that the evangelist quotes just what he
needs. In the case of 12:18-21, he has left out Isa. 42:4a (MT: "he will not
fail nor be shattered"), at the same time contracting 42:3c and 4b into one
line (v. 20c). The probable reason for this omission is that the omitted line
was not compatible with Jesus' passion and death. 6 We may expect that
Matthew incorporated the rest of Isa. 42: 1-4 because he needed it.

4 See R. Pesch, 'Eine alttestamentliche Ausfiihrungsformel im Matthiius-Evangelium. Redaktions-

geschichtliche und exegetische Beobachtungen', BZ NF 10 (1966) 220-245; II (1967) 79-95, esp. 10

(1966) 239-245 and II (1967) 79-91.
5
See M.J.J. Menken, 'The Source of the Quotation from Isaiah 53:4 in Matthew 8: 17', NovT 39
(1997) 313-327, esp. 313, 327; id., 'The Textual Form of the Quotation from Isaiah 8:23-9:1 in
Matthew 4: 15-16', forthcoming in RB.
6 See B. Lindars, New Testament Apologetic. The Doctrinal Significance of the Old Testament

Quotations (London: SCM, 1961) 149; J. Gnilka, Das Matthiiusevangelium 1: Kommentar zu Kap.
1,1-13,58 (HTKNT 1/1; Freiburg: Herder, 1986) 453; C. Tassin, 'Matthieu 'Targumiste?' L'exem-
ple de Mt 12,18 (= Is 42,1)', EstBib 48 (1990) 199-214, esp. 210; S.J. Noorda- W.J.C. Weren,
'Christelijke schriftgeleerdheid. De vervullingscitaten in Mt. 8,17 en 12,17-21 ', Jodendom en vroeg
christendom: continui~eit en discontinui~eit (ed. T. Baarda a.o.; Kampen: Kok, 1991) 81-101, esp. 91.
 Maarten J.J. Menken 255

We have to investigate then whether we can explain the quotation in Matt.

12:18-21 in such a way that it meets these two standards of Matthew's usual
ways of handling his fulfilment quotations: (1) the words from Scripture are
fulfilled in the events that are narrated immediately before a quotation, at least
primarily or in the sense of making a later complete fulfilment possible, and
(2) the entire scriptural passage as quoted by Matthew, not only part of it, is
fulfilled.
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

Some extant solutions

A survey of extant solutions for the problem of the relation between the
quotation and its Matthean context shows that the difficulty for exegetes lies
precisely in the combination of the two standards. At one extreme, we find the
position that the only bridge between quotation and context is the link
between 12:19 ("he will not wrangle or shout, nor will any one hear his voice
in the streets") and 12: 15-16 (Jesus withdraws from the Pharisees, and com-
mands those who have been healed to be silent about him). According to
B. Lindars, the command to secrecy of 12:16 is for Matthew the application
of the quotation (which had reached its present form prior to Matthew); this
is why he inserts it here. 7 G. Strecker also considers the connection between
12:19 and 12: 16 as the only bridge between quotation and context; it is a
weak bridge, because according to v. 16 the healed have to be silent, and
according to v. 19 the servant will not be heard. Strecker then explains this
very narrow bridge by assuming that Matthew used for his fulfilment quota-
tions a collection of testimonies that were fixed in both textual form and size. 8
Several scholars somewhat attenuate this extreme position by adding that for
Matthew the quotation as a whole was relevant as an OT prophecy of Jesus'
work, especially of his beatings (mentioned in 12: 15) and his preaching. U. Luz
is representative of this moderated view. Although in his opinion Matthew's
fulfilment quotations do not come from a collection of testimonies, but were
attached already before Matthew to the narrative materials used by the evan-
gelist,9 he makes an exception for the quotation in 12:18-21: this quotation is
a pre-Matthean testimony, inserted by the evangelist because he recognized

7 Lindars, NT Apologetic, 151.

8 G. Strecker, Der Weg der Gerechtigkeit. Untersuchung zur Theologie des Matthiius (FRLANT
82; Gottingen: Vandenhoeck & Ruprecht, 1962, 2 1966) 69-70, 82-83.
9 U. Luz, Das Evangelium nach Matthiius 1: Mt 1-7 (EKKNT 1/1; Ziirich: Benziger -

Neukirchen-VIuyn: Neukirchener, 1985, 3 1992) 137-139.

 256 The Quotation from Isaiah 42:1-4 in Matthew 12:18-21

Jesus' entire history in it, and inserted precisely here because the command to
secrecy of 12: 16 offered a link. 10 Others share Luz' s view of Matthew's
redactional interest, but often combine it with other views of the provenance
of the quotation, for instance by considering it as Matthew's own "targu-
mization" of the biblical text. 11
At the other end of the spectrum, we find the position that quotation and con-
text have many points of contact: all elements of the quotation find their ful-
filment in what immediately precedes and follows. J.H. Neyrey can be con-
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

sidered as an extreme representative of this view. For him, there are eight
essential items from the Isaiah quotation which are also the substance of the
surrounding text of Matthew 12 (and of parts of chaps. 11 and 13): God's
commissioning of Jesus (v. 18ab, see 12:8, 28, 40; 11 :27), Jesus' possession
of God's Spirit (v. 18c, see 12:24,25-32, 43-45), belief in Jesus, especially by
Gentiles (v. 18d, see 12:41-42, 46-50), Jesus' refusal to give a sign (v. 19a,
see 12:38-39), the refusal of many, especially Pharisees, to listen to Jesus
(v. 19b, see 12:38-42; 11: 16-19; 13: 13-15), Jesus' healings (v. 20ab, see
12:9-13, 15, 22), judgment upon unbelievers (v. 20c, see 12:31-32, 33-37,

10
U. Luz, Das Evangelium nach Matthiius 2: Mt 8-17 (EKKNT 1/2; Solothum: Benziger-
Neukirchen-Vluyn: Neukirchener, 1990, 21996) 243-244, 246.
11
A.H. McNeile, The Gospel according to St. Matthew (London: Macmillan, 1915) 172-173;
M.-J. Lagrange, Evangile selon saint Matthieu (EBib; Paris: Gabalda, 1923) 238; E. Klostermann,
Das Matthiiusevangelium (HNT 4; Tiibingen: Mohr, 2 1927, 4 1971) 107; Lohmeyer, Matthiius, 186-
187; G. Barth, 'Das Gesetzesverstiindnis des Evangelisten Matthiius', G. Bornkamm- G. Barth-
H.J. Held, Uberlieferung und Auslegung im Matthiiusevangelium (WMANT 1; Neukirchen-Vluyn:
Neukirchener, 1960, 7 1975) 54-154, esp. 117-120; W. Trilling, Das wahre Israel. Studien zur The-
ologie des Matthiius-Evangeliums (SANT 10; Munich: Kosel, 3 1964) 126-127; R. Walker, Die
Heilsgeschichte im ersten Evangelium (FRLANT 91; Gottingen: Vandenhoeck & Ruprecht, 1967)
77-78; W. Grundmann, Das Evangelium nach Matthiius (THKNT 1; Berlin: Evangelische Ver-
lagsanstalt, 1968) 324-327; R.S. McConnell, Law and Prophecy in Matthew's Gospel. The Author-
ity and Use of the Old Testament in the Gospel of St. Matthew (Theologische Dissertationen 2;
Basel: Reinhardt, 1969) 122-124; W. Rothfuchs, Die Erfiillungszitate des Matthiius-Evangeliums.
Eine biblisch-theologische Untersuchung (BWANT 88; Stuttgart: Kohlhammer, 1969) 72-77;
A. Sand, Das Gesetz und die Propheten. Untersuchungen zur Theologie des Evangeliums nach
Matthiius (BU 11; Regensburg: Pustet, 1974) 154-156; J.D. Kingsbury, Matthew: Structure, Chris-
tology, Kingdom (Philadelphia: Fortress, 1975) 94; B. Gerhardsson, The Mighty Acts of Jesus
according to Matthew (Scripta minora ... 1978-1979, 5; Lund: Gleerup, 1979) 25-27; F.W. Beare,
The Gospel according to Matthew. A Commentary (Oxford: Blackwell, 1981) 274-275; Gnilka,
Matthiiusevangelium I, 451-454; D. Verseput, The Rejection of the Humble Messianic King. A Study
of the Composition of Matthew 11-12 (European University Studies XXlll/291; Frankfurt/M: Lang,
1986) 194-204; W.D. Davies- D.C. Allison, A Critical and Exegetical Commentary on the Gospel
according to Saint Matthew 2: Commentary on Matthew Vlll-XVlll (ICC; Edinburgh: Clark, 1991)
323-324; D.J. Harrington, The Gospel of Matthew (Sacra Pagina 1; Collegeville, MN: Liturgical,
1991) 180-181.
 Maarten J.J. Menken 257

41-42; 11:20-24; 13:39-43, 47-50), and fmally the various titles and other
identifications of Jesus (v. 21, see 12:8, 23, 31-32, 40). 12 Some others do not
go that far in trying to point out detailed relations between quotation and con-
text, but they also basically assume that virtually all elements of the quotation
find their fulfilment in the immediately preceding and ensuing context. 13
The problem of the first position just presented is that it remains unclear why
Matthew should here give such an extensive quotation. To put it otherwise:
this position meets the first standard of the two detailed above (the fulfilment
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

is to be found in what immediately precedes), but it fails to meet the second

one (the entire quotation has to be fulfilled). The problem of the second posi-
tion is, apart from the danger of constructing forced links between quotation
and context, that it does not do justice to the function Matthew's fulfilment
quotations normally have. In other words: this position meets the second stan-
dard (fulfilment of the entire quotation), but it fails to meet the first one (ful-
filment, at least primarily or in principle, in what immediately precedes). Is it
possible to explain the quotation in Matt. 12:18-21 in such a way that it meets
both standards?

Matthean redaction in Matt. 12:14-16

The first thing we have to do to answer this question, is to investigate the

events immediately preceding the quotation as Matthew has described them,
for this is the place where we may presume that the realization of the
prophecy is to be found. Because in describing these events Matthew has used
Mark as his source, 14 this investigation all but amounts to a study of
Matthew's redaction of Mark.
In 12:14, Matthew reports the decision of the Pharisees to destroy Jesus. Here
he has rewritten Mark 3:6; his main change is the omission of the Herodians
as the allies of the Pharisees. This omission is easily understood: in Mark, the
Herodians appear here out of the blue, and Matthew concentrates on the Phar-
isees as the stereotypical opponents of Jesus. 15 In both Matthew and Mark, the

12 J.H. Neyrey, 'The Thematic Use of Isaiah 42,1-4 in Matthew 12', Bib 63 (1982) 457-473.
13 O.L. Cope, Matthew, a Scribe Trained for the Kingdom of Heaven (CBQMS 5; Washington:
CBA, 1976) 32-52; D. Hill, 'Son and Servant: An Essay on Matthean Christology', JSNT 6 (1980)
2-16, esp. 9-12; Noorda- Weren, 'Christelijke schriftgeleerdheid', 88-96.
14 I presuppose the two-document hypothesis.
15 Cf. R.H. Gundry, Matthew. A Commentary on His Handbook for a Mixed Church under Perse-

cution [Grand Rapids: Eerdmans, 2 1994] 228. Matthew retains the Herodians in 22:16 II Mark
12:13, where they together with the Pharisees ask Jesus a politically charged question on paying taxes.
 258 The Quotation from Isaiah 42:1-4 in Matthew 12:18-21

decision to kill Jesus is the conclusion of two conflicts concerning apparent

violation of the sabbath by Jesus and his disciples (Matt. 12: 1-8, 9-13 II Mark
2:23-28; 3: 1-5). In Mark, these two scenes of conflict have been preceded by
three others (2: 1-22); Matthew has brought these already earlier (9: 1-17), and
he has meanwhile reported other frictions between Jesus and Jewish groups
(11 :7-24). In this decision of Matt. 12:14, Jesus' violent death comes explic-
itly into view for the first time in Matthew's narrative (the same is valid for
Mark 3:6 within Mark's gospel). There is of course Herod's attempt to kill
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

the infant Jesus in Matt. 2:16, but now we have to do with a plot against the
adult Jesus, in response to what he says and does.
In 12:15, Jesus is said to withdraw from there; many 16 follow him, and he
heals them all. Matthew follows Mark 3:7-10 here, but drastically abbreviates
his source: he omits all topographical precisions,'7 and the parts Mark
ascribes to the disciples and the unclean spirits in their relation with Jesus.
Matthew entirely concentrates on Jesus' dealings with the people. A small but
significant addition by Matthew is that of the participle yvouc;, "knowing", at
the beginning of v. 15: Jesus withdraws because he is aware of the Pharisees'
scheme to destroy him. By inserting this word, the evangelist creates a clear
causal relationship between what the Pharisees do and what Jesus does
(cf. Matt. 26:10 //Mark 14:6). He suggests that Jesus withdraws because the
right time for him to die has not yet come. Such an idea is obviously familiar
to Matthew: 18 he has Jesus say later, when the Passover has to be prepared,
that "my appointed time (Katp6<;) is near" (26: 18), and at the moment of his
arrest Jesus says to his disciples: "Behold, the hour (&pa) has come"
(26:45). Matthew has derived the latter statement of Jesus from Mark (14:41)
and inserted the former himself.
In 12:16, Matthew borrows from Mark the command "not to make him
known"; it now concerns those healed, because Matthew has omitted what
Mark tells about the unclean spirits. The essential question is here: why does
the Matthean Jesus command them not to make him known?
Matthew is very selective in borrowing Jesus' commands to silence from
Mark's gospel. In fact, he has only five such commands. Four of these have

16
The shorter reading 1toA.A.oi (a.o. It B !at) is to be preferred to the longer one 5x.A.ot 1t0A.A.oi:
the latter expression was familiar to scribes from the Matthean context (4:25; 8:1; 13:2; 15:30;
19:2), and served to make the scene even more impressive. See B.M. Metzger, A Textual Commen-
tary on the Greek New Testament, 2nd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994) 26.
17
Matthew already used some of these in 4:25.
18
In John, the idea of Jesus' hour or appointed time will become even more important (see John
2:4; 7:6, 8, 30; 8:20; 12:23, 27; 13:1; 17:1).
 Maarten J.J. Menken 259

been taken over from Mark: two addressed to healed persons (Matt. 8:4 //
Mark 1:44; Matt. 12: 16 II Mark 3: 12) and two addressed to the disciples
(Matt. 16:20 II Mark 8:30; Matt. 17:9 II Mark 9:9). The remaining command,
also addressed to healed persons, has been created by Matthew with the help
of a Markan wording (Matt. 9:30-31, cf. Mark 1:43-45). Matthew has appar-
ently eliminated all commands addressed in Mark to demons, 19 and has omit-
ted several others, often within the framework of a larger omission (see, e.g.,
Mark 8:26; Matthew has omitted the entire episode Mark 8:22-26). In 17:9,
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

Matthew mentions a termination for the command to secrecy which suggests

a reason for it: the disciples are not allowed to speak of Jesus' transfiguration
"until the Son of Man has been raised from the dead". In a comparable way,
the disciples are forbidden in 16:20 to tell to any one that Jesus is the Christ,
and this injunction is then followed by the first prediction of Jesus' passion
and resurrection (16:21). We may suppose that for Matthew, Jesus can be
publicly made known as the Christ and the Son of God after his death and res-
urrection only (cf. Matt. 27:54). Such a supposition could also quite well
explain why Matthew has some commands to secrecy in connection with
healings: although Jesus' healings show him to be "the one who is to come"
(Matt. 11 :2-6), he can only be publicly confessed as such at the end of his
career. 20
In any event, because of Matthew's abbreviation of Mark 3:7-12, the com-
mand to secrecy of Matt. 12: 16 now follows very closely upon the first
explicit reference to Jesus' death in Matt. 12:14, and Matthew's insertion of
yvou~ in 12: 15 suggests a connection between Jesus' awareness of the plan of
the Pharisees to destroy him and the command to secrecy. The Matthean Jesus
knows that the Pharisees have plotted to kill him; he withdraws because his
time has not yet come, and tells those whom he heals not to make him known,
for he can be made known only after the execution of the plan of the Phar-
isees, when his time has come. In the light of the reason given later covertly
in Matt. 16:20-21 and openly in 17:9 for the injunction to keep silent, the

19 Probably because "Matthew wanted Jesus divorced as much as possible from the accusation of

magic" (Davies- Allison, Saint Matthew 2, 14-15).

°
2 Cf. Grundmann, Matthiius, 278; Verseput, Rejection, 192-193; R. Schnackenburg, "Siehe da

mein Knecht, den ich erwiihlt habe .. .' (Mt 12,18). Zur Heiltiitigkeit Jesu im Matthiiusevangelium',
Salz der Erde- Licht der Welt. Exegetische Studien zum Matthiiusevangelium (FS A. Vogtle; ed. L.
Oberlinner- P. Fiedler; Stuttgart: KBW, 1991) 203-222, esp. 220. In what he retains of Mark's
commands to secrecy, Matthew actually remains close to his predecessor, cf., e.g., the recent pre-
sentations of Mark's "messianic secret" in R. Schnackenburg, Die Person Jesu Christi im Spiegel
der vier Evangelien (HTKNT, Suppl. 4; Freiburg: Herder, 1993) 80-89; U. Schnelle, Einleitung in
das Neue Testament (Gottingen: Vandenhoeck & Ruprecht, 2 1996) 248-252.
 260 The Quotation from Isaiah 42:1-4 in Matthew 12:18-21

reader is obviously expected to surmise here in 12:16 that those healed are
not allowed to make Jesus known because he can only be made public as the
one who he really is after his death and resurrection.

The quotation from Isa. 42: 1-4 in its Matthean context

We should now try to explain Matthew's quotation from Isa. 42: 1-4 on the
hypothesis that the entire quotation is fulfilled, at least primarily or in princi-
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

ple, in the events narrated immediately before it. The scriptural words, read as
part of Matthew's gospel, begin with a presentation of Jesus' true identity:
God, who is the speaker in Isa. 42:1-4, presents Jesus as "my servant, whom
I have chosen, my beloved, in whom my soul finds pleasure" (Matt.
12: 18ab). These words evoke the words of the voice from heaven at Jesus'
baptism: "This is my beloved Son, in whom I find pleasure" (3: 17). At the
same time, they announce the voice from the cloud that will pronounce pre-
cisely the same words at Jesus' transfiguration (17:5). This revelation of
Jesus' identity obviously belongs to "the vision" about which the disciples
have to remain silent until the resurrection of the Son of Man (17: 9). In the
light of 3: 17 and 17:5, and of Matthew's interest elsewhere in his gospel in
the title "Son (of God)", 21 it is very probable that the evangelist understood
1taic; ("son" or "servant") in Isa. 42:1 as "son" .22 The first two lines of the
quotation contain the secret of Jesus' person that should not be made public
according to 12:16 but is revealed to the reader, just as it happens at Jesus'
baptism and transfiguration.
The presentation of the true identity of Jesus continues in the third and fourth
lines of the quotation: "I will put my Spirit upon him, and he will proclaim
justice to the Gentiles" (12: 18cd). Jesus was born of the Holy Spirit (Matt.
1: 18, 20), the Spirit of God is upon him since his baptism (3: 16, cf. 4: 1), and

21 Matt. 2: 15; 4:3, 6; 8:29; 11 :27; 14:33; 16: 16; 21 :37-38; 22:2; 24:36; 26:63; 27:40, 43,

54; 28: 19; see Th. de Kruijf, Der Sohn des lebendigen Gottes. Ein Beitrag zur Christologie des
Matthiiusevangeliums (AnBib 16; Rome: Biblical Institute, 1962); Kingsbury, Matthew, 40-83;
I. Broer, 'Versuch zur Christologie des ersten Evangeliums', The Four Gospels 1992 (FS F.
Neirynck; BETL 100; ed. F. Van Segbroeck a.o.; Leuven: Leuven University- Peeters, 1992) 1251-
1282, esp. 1270-1278; Schnackenburg, Person Jesu Christi, 115-120.
22
See Lohmeyer, Matthiius, 187; de Kruijf, Der Sohn, 124-125; Grundmann, Matthiius, 325;
Rothfuchs, Erfiillungszitate, 123; M.D. Goulder, Midrash and Lection in Matthew (London: SPCK,
1974) 128, 320 n. 20; Cope, Matthew, 45; W. Schenk, Die Sprache des Matthiius. Die Text-Kon-
stituenten in ihren makro- und mikrostrukturellen Relationen (Gottingen: Vandenhoeck & Ruprecht,
1987) 120; Luz, Matthiius 2, 246-247; Harrington, Matthew, 180-181; Noorda- Weren, 'Chris-
telijke schriftgeleerdheid', 90; Schnackenburg, Person Jesu Christi, 119.
 Maarten J.J. Menken 261

he will baptize with it (3: 11). Although during his Galilean ministry he per-
fonns exorcisms "by the Spirit of God" (12:28), Jesus' possession of the
Spirit will only be revealed completely after his resurrection (cf. 28: 19). God
pronounces in this quotation qualities of Jesus which will be known publicly
after his death and resurrection. His proclamation of justice to the Gentiles23
also belongs to that period. Here and in v. 20, Kpimc; can be translated by
"justice" or by "judgment". Both meanings are lexicographically possible24
and are present in Matthew's gospel. 25 The latter one occurs more frequently,
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

but always in the sense of eschatological judgment. If one would interpret

Kpimc; here and in 12:20c in that sense, one could connect these two lines
with Matt. 11 :20-24; 12:41-42; 25:31-46; 26 in that case, however, they
would fall outside the scope of the rest of the quotation, which is about Jesus'
earthly ministry and its fruit in the church consisting of Jews and Gentiles.
Especially the sequence of 12:20c and 21 would, in this case, become some-
thing of an anomaly. The meaning "justice" is frequently found in the LXX,
usually in instances in which Kpimc; translates Hebrew ~EIW7.3 see, e.g., Ps.
110[111]:7; Isa. 1: 17).27 It also seems that "justice" is the meaning of ~EIW7.3
in the Hebrew original of Isa. 42: 1-4.28 If we assume that in our quotation
Kpimc; means "justice" ,29 we can find the final realization of its fourth line in
Jesus' post-Easter teaching to the Gentiles, through his disciples, "to ·observe
all that I have commanded you" (28:20). The content of this teaching is the
radicalized law as found throughout Matthew's gospel, especially in the Ser-
mon on the Mount (Matthew 5-7); the reinterpretation of the sabbath com-
mandment that immediately precedes the quotation (12: 1-13) also belongs to
it. In any event, the decision of the Pharisees to kill Jesus, provoked by Jesus'
reinterpretation of the sabbath, will make it possible that justice will be

23 According to Verseput (Rejection, 197), ft9vri in 12:18d, 21 includes Israel. However,

Matthew uses the word elsewhere for non-Jews (4:15; 6:32; 10:5, 18; 20:19, 25); when he wishes
ta
to include Israel, he speaks of 7tcivta ft9VT1 24:9, 14; 25:32; 28: 19).
24 See W. Bauer, Griechisch-deutsches Worterbuch zu den Schriften des Neuen Testaments und
der friihchristlichen Uteratur (ed. K. and B. Aland; Berlin- New York: de Gruyter, 1988) s.v. 1 and 3.
25 "Judgment": 10: 15; 11 :22, 24; 12:36, 41, 42; 23:33; "justice": 23:23.
26 This possibility is considered by Davies - Allison, Saint Matthew 2, 325, 327, and preferred
by, a.o., Verseput, Rejection, 197-198; Luz, Matthiius 2, 247-248.
27 See J. Lust - E. Eynikel - K. Hauspie, A Greek-English Lexicon of the Septuagint 2: K-!1

Stuttgart: Deutsche Bibelgesellschaft, 1996) s.v. icpicn~.

28 See the views of commentators as rendered in K. Elliger, Deuterojesaja l (BKAT 11/1;

Neukirchen-Vluyn: Neukirchener, 1978) 205-206; Elliger himself, however, takes another course
(206-207).
29 So, e.g., Grundmann, Matthiius, 326; Gundry, Matthew, 229.
 262 The Quotation from Isaiah 42:1-4 in Matthew 12:18-21

promulgated to the Gentiles; in that preliminary sense the words "he will
proclaim justice to the Gentiles" are fulfilled.
The next line describes the reaction of the servant to his opponents: "He will
not wrangle or shout" (12: 19a). The fulfilment of these words is to be found
in Jesus' avoidance of conflict with the Pharisees as recorded just before the
quotation: he knows their plan, therefore withdraws, and commands people to
be silent about him. 30 A difficulty that presents itself here, is that immediately
after the quotation, his conflicts with the Pharisees (and with others) con-
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

tinue:31 in 12:22-37, Jesus scolds the Pharisees for ascribing his casting out of
demons to Beelzebul, in 12: 38-45 he refuses in harsh terms their demand for
a sign, and many similar scenes follow in the rest of Matthew's gospel (see,
e.g., 15: 1-9). So it is, in the light of what follows, hardly possible to consider
Jesus' withdrawal and injunction to keep silent as "meekness" or something
to that effect. 32 The difficulty disappears as soon as we realize that the object
of not wrangling or shouting is the plot of the Pharisees to destroy Jesus: he
will not engage upon quarrels with them concerning their plan to kill him, he
withdraws instead, because his time has not yet come, and he may be made
manifest as who he really is, only when it has come. 33
The following line ("nor will any one hear his voice in the streets", 12: 19b)
can be interpreted in two ways, dependent on the meaning attributed to the
verb UKOU£tv: it can either mean that nobody will hear the sound of the ser-
vant's voice, or that nobody will lend an ear to the servant. 34 The former
meaning is hardly compatible with the context of the quotation, because in the
scenes that precede (as well as in those that follow) Jesus' voice is continually
heard. The latter meaning suits the context much better: the Pharisees (and
others) have not responded positively to Jesus, a refusal that has reached a
preliminary climax in their decision to eliminate him.
The two ensuing lines of the quotation (12: 20ab) read: "He will not snap off
a broken reed and he will not quench a smouldering wick". The metaphors
used here are open to several interpretations, and Matthew does not indicate

30
So also a.o. Cope, Matthew, 34-35, who, however, considers the plot of the Pharisees as not
yet murderous.
31
See Neyrey, 'Thematic Use', 470-471.
32 Several scholars interpret withdrawal and injunction to keep silent in this way, see esp. Barth,

'Gesetzesverstandnis', 117-120, rightly criticized by Neyrey ('Thematic Use', 457-459, 463).

11
In this connection it may be significant that in Matthew's gospel Jesus shouts only when he
dies. see 27:46 (ixvE~OTJcrEv), 50 (Kpa~ac;).
34
Cf. the use of ixKOUEIV +ace. in, e.g .. on the one hand Matt. 19:22; 26:65. on the other 10: 14;
12:42. See Neyrey. 'Thematic Use'. 461; Luz, Matthiius 2, 248.
 Maarten J.J. Menken 263

that he wishes to limit their application. 35 They may refer to Jesus healing the
sick or preaching to the poor, to his attitude of meekness and lowliness
towards those who are labouring and whose load is heavy (11 : 29). If one
assumes, in agreement with the hypothesis of this paper, that the primary ful-
filment of the quotation is to be found in what immediately precedes, it is of
course preferable to connect these two lines of the quotation primarily with
Jesus' healing of many people as mentioned in 12:15.
There is apparently an end point to the earthly healing ministry of Jesus in his
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

role of servant, because the servant's way of not snapping off a broken reed
or quenching a smouldering wick will continue "until he brings justice to vic-
tory" (12:20c). At the level of fulfilment, this clause indicates the death and
resurrection of Jesus. In this case, one should think not only of the promulga-
tion of justice to the Gentiles (as in 12: 18d), but also of Jesus himself fulfill-
ing justice. Already in 3: 15, Jesus says, when he is on the point of being bap-
tized by John, that it is fitting for him "to fulfil all righteousness", that is, to
do everything God requires of him. This is still a very general statement; it
becomes more specific later in the gospel, when Jesus announces three times
that the Son of Man must go to Jerusalem, suffer, die, and rise ( 16:21; 17:22-
23; 20: 18-19). The words bEt, "it is necessary", J.lEAAEtv, "to be about to",
or the future tense, denote God's will in these predictions. 36 That Jesus fulfils
the will of God by his death, is also obvious in the Gethsemane episode: Jesus
accepts that the will of the Father has to be done (26:39, 42). The same idea
appears in what Jesus says when he surrenders to those who have come to
arrest him: "How then should the Scriptures be fulfilled that it must (bEt)
happen so?" (26:54). The evangelist himself makes a similar remark on
Jesus' arrest slightly later: "All this happened in order that the Scriptures of
the prophets might be fulfilled" (26:56). One of these two statements on
Jesus' arrest is redactional (cf. Mark 14:47-50), and together they suggest that
Matthew's fulfilment quotations are meant to convey the idea of Jesus carry-
ing out God's decision. According to Matthew, Jesus does the justice required
by God in his entire ministry, and especially in its climax: his death and res-
urrectionY It is there that he "brings justice to victory". If we search for the

35
See, e.g., Gnilka, Matthiiusevangelium 1, 453; Schenk, Sprache des Matthiius, 316; Luz,
Matthiius 2, 248-249; Davies- Allison, Saint Matthew 2, 326.
36 See also 17:12 (with a future) and 26:2 (with a present with future meaning, see BDR §

323.1).
37 "Jesus is being presented as the one who establishes God's will and righteousness in the

world", so Davies- Allison, Saint Matthew 2, 327, on Matt. l2:20c (on the presupposition that Kpicrtc;
means "justice").
 264 The Quotation from Isaiah 42:1-4 in Matthew 12:18-21

precise element in what immediately precedes, whereby this clause of the

quotation is fulfilled, we find it again in the decision of the Pharisees to
destroy him. Just as in the case of 12: 18d, the fulfilment is only a preliminary
one, because the decision of the Pharisees does not coincide with Jesus' death,
but makes it possible. It is also preliminary because within the quotation
itself, as the temporal conjunction "until" (Em~) shows, "bringing justice to
victory" is an end point, which will be reached after the servant has not
snapped off a broken reed or quenched a smouldering wick.
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

The aspect of the mission to the Gentiles after Jesus' death and resurrection
returns openly in the final line of the quotation: "And in his name the Gen-
tiles will hope" (12:20). That Jesus will "bring justice to victory", implies
that access to the community of disciples of Jesus will be open to non-Jews.
The hope of the Gentiles "in his name" will come true when the disciples will
baptize them "in the name of the Father and of the Son and of the Holy
Spirit" (28: 19).

Conclusion

We have observed that Matthew usually makes sure that his fulfilment quota-
tions in all their elements are realized in the events told immediately before
the quotations, at least primarily or in the sense of making possible a later
complete fulfilment. The very long quotation from I sa. 42: 1-4 in Matt. 12: 18-
21 looks at first sight like an exception, but on closer consideration it appears
quite possible to read it in a way that meets the general standards. The events
in which the scriptural words are fulfilled, are to be found in Matt. 12: 14-16:
the Pharisees decide to destroy Jesus, he knows that and withdraws therefore,
many follow him, he heals them, and commands them not to make him
known. When the command of v. 16 is read in connection with the two pre-
ceding verses and with Matthew's gospel as a whole, it appears to imply that
Jesus' true identity may not be made public before his death and resurrection.
In these events, Isa. 42:1-4 as read by Matthew in 12:18-21 has been ful-
filled: Jesus' true identity, that will be made public after his death and resur-
rection, including his significance for the Gentiles, is described in v. 18, his
response to the Pharisees and their response to him in v. 19, his healing activ-
ity in v. 20ab, and his death and resurrection as the realization of justice,
again in connection with his significance for the Gentiles, in vv. 20c-21. 38 To

38
Walker seems to go in the direction of the interpretation proposed here, although he focusses
too much on Jesus' significance for the Gentiles (a significance which he, moreover, wrongly
 Maarten J.J. Menken 265

understand Matthew's use of the quotation properly, it is essential that we

take into account the close connection between vv. 14, 15 and 16: Jesus with-
draws and does not allow his true identity to be made public because the
appointed time for the execution of the plan of the Pharisees to kill him has
not yet come. It will be evident that parts of the quotation are fulfilled not
only here but also later in the gospel (vv. 18abc, 19-20ab), and that parts are
fulfilled in the sense that a later complete realization, in this case at the end of
the gospel, becomes possible (vv. 18cd, 20c-21). The connections between
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

quotation and preceding events can be presented schematically as follows:

vv. events quotation vv.

14-16 Jesus' true identity, to be Behold, my servant, whom I have chosen, 18
made public after his death my beloved, in whom my soul fmds
and resurrection, also for pleasure; I will put my Spirit upon him,
Gentiles and he will proclaim justice to the Gentiles.
15a his response to the Pharisees He will not wrangle or shout, 19
14 their response to him nor will any one hear his voice in the streets.
15bc his healing activity He will not snap off a broken reed 20
and he will not quench a smouldering wick,
14-16 his realization of justice in until he brings justice to victory.
his death and resurrection, And in his name the Gentiles will hope. 21
also for Gentiles

So we see that even in the case of this fulfilment quotation, Matthew has care-
fully geared quotation and preceding context to each other. The unusual traits
of the function and size of the quotation are due to the circumstance that in
the preceding context, Jesus' death on the cross comes explicitly into view for
the first time in the gospel of Matthew. Abbreviating and rewriting Mark 3:6-
12, the evangelist combined this announcement of the end of his narrative
with the command to those healed to be silent about Jesus, and he recognized
in Isa. 42: 1-4 the identity of Jesus, its concealment until death and resurrec-
tion, his relation with his opponents, and his healings. The recognition was
facilitated because Matthew already knew the identification of Jesus with the
servant of Isa. 42: 1 from Mark 1: 11 ; 9:7. He omitted from the OT passage
the one line that was not compatible with Jesus' passion and death, and so
obtained a quotation that does not essentially differ from the other fulfilment
quotations in both its function and the determination of its size. 39

explains in a strong anti-Jewish sense); see his terse remarks in Heilsgeschichte, 78, e.g. on Matt.
12:15-21: "Das markinische Gottessohn-Geheimnis ist an unserer Stelle abgelost durch das matthais-
che Heiden-Heilands-Geheimnis, vgl. das Fluchtrnotiv 12,15 und das Geheimnisgebot 12,16".
39 I am grateful to Mrs. K.M. Court for improving my English style.
 266 The Quotation from Isaiah 42:1-4 in Matthew 12:18-21

Summary

Matthew usually handles his fulfilment quotations in such a way that the scriptural words are
fulfilled in the events that are narrated immediately before a quotation, at least primarily or in
the sense of making a later complete fulfilment possible. Another characteristic is that normally
the entire scriptural passage as quoted by Matthew is fulfilled. At first sight, it seems to be very
difficult to explain the long fulfilment quotation from Isa. 42:1-4 in a way that meets both stan-
dards. Scholars either perceive only a very limited fulfllment in what precedes or they recog-
nize the elements from the quotation all over Matthew 12.
In this article, it is explored whether due attention to Matthew's redactional emphases in the
Downloaded by [UOV University of Oviedo] at 00:33 23 October 2014

immediately preceding narrative (12:14-16) may help to explain the quotation in such a way
that it meets Matthew's normal way of using fulfilment quotations. In the preceding narrative,
the evangelist introduces Jesus' awareness of the plan of the Pharisees to destroy him. In
Matthew's view, Jesus withdraws because the appointed time for the execution of their plan has
not yet come (cf. 26:18, 45). The subsequent command, to those whom Jesus has healed, "not
to make him known" has to be interpreted along the same line: Jesus' true identity as the Christ
and the Son of God can be made known only after the execution of the plan of the Pharisees
(cf. 16:20-21; 17:9).
The quotation from Isaiah has then been fulfilled in the narrative of Matt. 12: 14-16 in the fol-
lowing way: Matthew recognizes Jesus' true identity, including his significance for the Gen-
tiles, in 12: 18; Jesus' response to the Pharisees and their response to him in 12: 19; his healing
activity in 12:20ab; his death and resurrection as the realization of justice, again in connection
with his significance for the Gentiles, in 12:20c-21. Even here, Matthew has carefully attuned
quotation and preceding context to each other. The unusual traits of the function and size of the
quotation are due to the circumstance that in the preceding context, Jesus' death on the cross
comes explicitly into view for the first time in Matthew.

Maarten J.J. Menken, born 1948, is professor of New Testament Exegesis at the Catholic The-
ological University, Utrecht, The Netherlands.
Address: Oude Arnhemseweg 315, 3705 BG Zeist, The Netherlands.