his judgment, to the Genile world. The way and method of salvation, the judgment which is committed to the Son, is not only wrought out by him as our great High-Priest, but showed and published by him as our great Prophet. The gospel, as it is a rule of practice and conversation, which has a direct tendency to the reforming and bettering of men's hearts and lives, shall be showed to the Gentiles. God's judgments had been the Jews' peculiar, (Psal. 147. 19.) but it was often foretold, by the Old-Testament prophets, that they should be showed to the Gentiles, which therefore ought not to have been such a surprise as it was to the unbelieving Jews, much less a vexation.
[2.] In his name shall the Gentiles trust, v. 21. He shall so show judgment to them, that they shall need and observe what he shows them, and be influenced by it to depend upon him, to devote themselves to him, and conform to that judgment. Note, The great design of the gospel is to bring people to trust in the name of Jesus Christ; his name Jesus, a Saviour, that precious name whereby he is called, and which is as ointment poured forth; The Lord our Righteousness. The evangelist here follows the Septuagint; (or perhaps the lattter editions of the Septuagint follow the evangelist;) the Hebrew (Isa. 42. 4.) is, The isles shall wait for his law. The isles of the Gentiles are spoken of (Gen. 10. 5.) as peopled by the sons of Japhet, of whom it was said, (Gen. 9. 27.) God shall persuade Japhet to dwell in the tents of Shem; which was now to be fulfilled, when the isles, (says the prophet,) the Gentiles, (says the evangelist,) shall wait for his law, and trust in his name: compare these together, and observe, that they, and they only, can with confidence trust in Christ's name, that wait for his law with a resolution to be ruled by it. Observe also, that the law we wait for is the law of faith, the law of trusting in his name. This is now his great commandment, that we believe in Christ, 1 John 3. 23.
3. The prediction concerning him, and his mild and quiet management of his undertaking, v. 19, 20. It is chiefly for the sake of this, that it is here quoted, upon occasion of Christ's affected privacy and concealment.
(1.) That he should carry on his undertaking without noise or ostentation. He shall not strive, or make an outcry. Christ and his kingdom come not with observation, Luke 17. 20, 21. When the First-Begotten was brought into the world, it was not with state and ceremony; he made no public entry, had no harbingers to proclaim him King. He was in the world, and the world knew him not. Those were mistaken, who fed themselves with hopes of a pompous Saviour. His voice was not heard in the streets; "Lo, here is Christ," or, "Lo, he is there:" he spake in a still small voice, which was alluring to all, but terrifying to none; he did not affect to make a noise, but came down silently like the dew. What he spake and did was with the greatest possible humility and self-denial. His kingdom was spiritual, and therefore not to be advanced by force, or violence, or by high pretensions. No, the kingdom of God is not in word, but in power.
(2.) That he should carry on his undertaking without severity and rigour, (v. 20.) A bruised reed shall he not break. Some understand this of his patience in bearing with the wicked; he could as easily have broken these Pharisees as a bruised reed, and have quenched them as soon as smoking flax; but he will not do it till the judgment-day, when all his enemies shall be made his footstool. Others rather understand it of his power and grace in bearing up the weak. In general, the design of his gospel is to establish such a method of salvation as encourages sincerity, though there be much infirmity; it does not insist upon a sinless obedience, but accepts an upright, willing mind. As to particular persons, that follow Christ in meekness, and in fear, and in much trembling, observe, [1.] How their case is here described—they are like a bruised reed, and smoking flax. Young beginners in religion are weak as a bruised reed, and their weakness offensive like smoking flax; some little life they have, but it is like that of a bruised reed; some little heat, but like that of smoking flax. Christ's disciples were as yet but weak, and many are so that have a place in his family. The grace and goodness in them are as a bruised reed, the corruption and badness in them are as smoking flax, as the wick of a candle when it is put out and is yet smoking. [2.] What is the compassion of our Lord Jesus toward them. He will not discourage them, much less reject them or cast them off; the reed that is bruised shall not be broken and trodden down, but shall be supported, and made as a strong cedar or flourishing palm-tree. The candle newly lighted, though it only smokes and does not flame, shall not be blown out, but blown up. The day of small things is the day of precious things, and therefore he will not despise it, but make it the day of great things, Zech. 4. 10. Note, Our Lord Jesus deals very tenderly with those who have true grace, though they be weak in it, Isa. 40. 11. Heb. 5. 2. He remembers not only that we are dust, but that we are flesh. [3.] The good issue and success of this, intimated in that, till he send forth judgment unto victory. That judgment which he showed to the Gentiles shall be victorious, he will go on conquering and to conquer, Rev. 6. 2. Both the preaching of the gospel in the world, and the power of the gospel in the heart, shall prevail. Grace shall get the upper hand of corruption, and shall at length be perfected in glory. Christ's judgment will be brought forth to victory, for when he judges he will overcome. He shall bring forth judgment unto truth; so it is, Isa. 42. 3. Truth and victory are much the same, for great is the truth, and will prevail.
22. Then was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23. And all the people were amazed, and said, Is not this the son of David? 24. But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27. And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they shall be your judges. 28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29. Or else, how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30. He that is not with me, is against me; and he that gathereth not with me scattereth abroad. 31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the
