3 He won't break a bruised reed. He won't quench a dimly burning wick. He will faithfully bring justice.
*Minor differences ignored. Grouped by changes, with first version listed as example.
A bruised reed he shall not break. After having declared in general that Christ will be unlike earthly princes, he next mentions his mildness in this respect, that he will support the weak and feeble. This is what he means by the metaphor of "the bruised reed," that he does not wish to break off and altogether crush those who are half-broken, but, on the contrary, to lift up and support them, so as to maintain and strengthen all that is good in them. Nor will he quench the smoking flax. This metaphor is of the same import with the former, and is borrowed from the wicks of lamps, which may displease us by not burning clearly or by giving out smoke, and yet we do not extinguish but trim and brighten them. Isaiah ascribes to Christ that forbearance by which he bears with our weakness, which we find to be actually fulfilled by him; for wherever any spark of piety is seen, he strengthens and kindles it, and if he were to act towards us with the utmost rigor, we should be reduced to nothing. Although men therefore totter and stumble, although they are even shaken or out of joint, yet he does not at once cast them off as utterly useless, but bears long, till he makes them stronger and more steadfast. God gave a manifestation of this meekness when he appointed Christ to begin the discharge of his office as ambassador; for the Holy Spirit was sent from heaven in the shape of a dove, which was a token of nothing but mildness and gentleness. (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32.) And indeed the sign perfectly agrees with the reality; for he makes no great noise, and does not render himself an object of terror, as earthly kings commonly do, and does not wish to harass or oppress his people beyond measure, but, on the contrary, to soothe and comfort them. Not only did he act in this manner when he was manifested to the world, but this is what he daily shows himself to be by the gospel. Following this example, the ministers of the gospel, who are his deputies, ought to shew themselves to be meek, and to support the weak, and gently to lead them in the way, so as not to extinguish in them the feeblest sparks of piety, but, on the contrary, to kindle them with all their might. But that we may not suppose that this meekness holds out encouragement to vices and corruptions, he adds -- He shall bring forth judgment in truth. Although Christ soothes and upholds the weak, yet he is very far from using the flatteries which encourage vices; and therefore we ought to correct vices without flattery, which is in the highest degree inconsistent with that meekness. We ought therefore to guard diligently against extremes; that is, we must neither crush the minds of the weak by excessive severity, nor encourage by our smooth language anything that is evil. That we may better understand who those persons are towards whom, following the example of Christ, we ought to exercise this mildness, we ought to weigh carefully the Prophet's words. He calls them "a bruised reed" and "smoking wick." These words do not apply to those who boldly and obstinately resist, nor to those who are fierce and headstrong; for such persons do not deserve this forbearance, but rather must be broken and crushed, as by the strokes of a hammer, by the severity of the word. While he praises meekness, he at the same time shews to whom it is adapted, and at what time and in what manner it ought to be employed; for it is not suitable to hardened and rebellious persons, or to those whose rage sends forth flames, but to those who are submissive, and who cheerfully yield to the yoke of Christ. The word smoking shews that he maintains and cherishes not darkness, but sparks, though feeble and hardly perceptible. Wherever then there is impiety and stubbornness, there we must act with the utmost severity, and exercise no forbearance; but, on the other hand, where there are vices that have not gone beyond endurance, yet by gentleness of this nature, instead of encouraging, we must correct and reform them; for we must always pay regard chiefly to truth, of which he speaks, that vices may not be concealed, and thus acquire a secret corruption, but that the weak may be gradually trained to sincerity and uprightness. These words, therefore, relate to those persons who, amidst many deficiencies, have integrity of mind, and earnestly desire to follow true religion, or, at least, in whom we see some good beginning. It is clearly shewn by many passages (Matthew 12:39; 22:18; 23:13) how severely Christ deals with despisers; for he is constrained to employ "a rod of iron" to crush those who do not submit to be governed by his shepherd's crook. As he justly declares that "his yoke is easy, and his burden is light," (Matthew 11:30,) to willing disciples, so with good reason does David arm him with "a scepter of iron" (Psalm 2:9) to break his enemies in pieces, and declare that he will be wet with their blood. (Psalm 110:6, 7.)
A bruised reed - The word 'reed' means the cane or calamus which grows up in marshy or wet places (Isaiah 36:6; see the note at Isaiah 43:24). The word, therefore, literally denotes that which is fragile, weak, easily waved by the wind, or broken down; and stands in contrast with a lofty and firm tree (compare Matthew 11:7): 'What went ye out into the wilderness to see? A reed shaken with the wind?' The word here, therefore, may be applied to people who are conscious of feebleness and sin; that are moved and broken by calamity; that feel that they have no strength to bear up against the ills of life. The word 'bruised' (רצוּץ râtsûts) means that which is broken or crushed, but not entirely broken off. As used here, it may denote those who are in themselves naturally feeble, and who have been crushed or broken down by a sense of sin, by calamity, or by affliction. We speak familiarly of crushing or breaking down by trials; and the phrase here is intensive and emphatic, denoting those who are at best like a reed - feeble and fragile; and who, in addition to that, have been broken and oppressed by a sense of their sins, or by calamity.
Shall he not break - Shall he not break off. He will not carry on the work of destruction, and entirely crush or break it. And the idea is, that he will not make those already broken down with a sense of sin and with calamity, more wretched. He will not deepen their afflictions, or augment their trials, or multiply their sorrows. The sense is, that he will have an affectionate regard for the broken-hearted, the humble, the penitent, and the afflicted. Luther has well expressed this: 'He does not cast away, nor crush, nor condemn the wounded in conscience, those who are terrified in view of their sins; the weak in faith and practice, but watches over and cherishes them, makes them whole, and affectionately embraces them.' The expression is parallel to that which occurs in Isaiah 61:1, where it is said of the Messiah, 'He hath sent me to bind up the broken-hearted;' and to the declaration in Isaiah 50:4, where it is said, 'that I should know how to speak a word in season to him that is weary.'
The smoking flax - The word used here denotes flax, and then a wick that is made of it. The word rendered 'smoking' (כהה kēhâh) means that which is weak, small, thin, feeble; then that which is just ready to go out, or to be extinguished; and the phrase refers literally to the expiring wick of a lamp, when the oil is almost consumed, and when it shines with a feeble and dying luster. It may denote here the condition of one who is feeble and disheartened, and whose love to God seems almost ready to expire. And the promise that he will not extinguish or quench that, means that he would cherish, feed, and cultivate it; he would supply it with grace, as with oil to cherish the dying flame, and cause it to be enkindled, and to rise with a high and steady brilliancy. The whole passage is descriptive of the Redeemer, who nourishes the most feeble piety in the hearts of his people, and who will not suffer true religion in the soul ever to become wholly extinct. It may seem as if the slightest breath of misfortune or opposition would extinguish it forever; it may be like the dying flame that hangs on the point of the wick, but if there be true religion it will not be extinguished, but will be enkindled to a pure and glowing flame, and it will yet rise high, and burn brightly.
He shall bring forth judgment - (See Isaiah 42:1). The word 'judgment' here evidently denotes the true religion; the laws, institutions, and appointments of God.
Unto truth - Matthew Matthew 12:29 renders this, 'unto victory.' The meaning in Isaiah is, that he shall establish his religion according to truth; he shall faithfully announce the true precepts of religion, and secure their ascendency among mankind. It shall overcome all falsehood, and all idolatry, and shall obtain a final triumph in all nations. Thus explained, it is clear that Matthew has retained the general idea of the passage, though he has not quoted it literally.
A (f) bruised reed shall he not break, and the smoking (g) flax shall he not quench: he shall bring forth judgment to (h) truth.
(f) He will not hurt the weak and feeble, but support and comfort them.
(g) Meaning, the wick of a lamp or candle which is almost out, but he will cherish it and snuff it, that it may shine brighter.
(h) Although he favours the weak, yet will he not spare the wicked, but will judge them according to truth and equity.
A bruised reed shall not break,.... The tenderness of Christ to weak and ignorant persons is here and in the next clause expressed; by whom young converts or weak believers seem to be designed; who are compared to a "reed", because worthless with respect to God, whom they cannot profit; and in the view of men, who reckon them as nothing; and in themselves, and in their own view, who judge themselves unworthy of the least of mercies; and because they are weak, not only as all men are, of which weakness they are sensible; but they are weak in grace, especially in faith, and have but little hope, their love is the strongest; and because they are wavering like the reed, tossed to and fro with every wind of doctrine, and shaken with the temptations of Satan, and disturbed with many doubts and fears; and are like a "bruised" reed that is squeezed, and almost broke to pieces, and so of no use; these are broken in heart, under a sense of sin and unworthiness; whose spirits are bruised and wounded with it, and whose hearts are contrite on account of it. On these Christ does not lay his iron rod, but holds out the golden sceptre of his grace to them; he does not call them to service and sufferings beyond their strength; but strengthens, supports, and upholds them with the right hand of his righteousness; he binds up their broken hearts, having poured in the balm of Gilead, his own blood, and the wine and oil of his love; he encourages them in their application to him for salvation, and manifests his pardoning grace, and restores comforts to them, and revives their souls:
and the smoking flax shall he not quench; or, "the wick of a candle; (h)" which just going out, has some heat, a little light, smokes, and is offensive; so the persons intended by it are fired or lighted by the divine word; have some heat of affection in them to spiritual things, but have but little light; into the corruption of nature into the glories of Christ's person; into the doctrines of the Gospel; into the everlasting love of God, and the covenant of grace; and but little light of joy and comfort, and this almost gone, and seemingly ready to go out; and yet Christ will not extinguish it, or suffer it to be extinct; he does not discourage small beginnings of grace, or despise the day of small things; he blows up their light into a flame; he increases their spiritual light and knowledge; supplies them with the oil of grace; trims, snuffs, and causes their lamps to burn brighter. The Targum is,
"the meek, who are like to a bruised reed, shall not be broken; and the poor, who are as obscure as flax (or a lamp ready to go out), shall not be extinct:''
he shall bring forth judgment unto truth; which some understand of Christ's severity to wicked men, in opposition to his tenderness to his own people; see Isaiah 11:4, others of the Gospel, as preached by him in truth, as in Isaiah 42:1, but rather it designs the power of his Spirit and grace accompanying the word, to the carrying on of his own work in the hearts of his people; which, though attended with many difficulties and discouragements, shall go on, and be performed; grace will break through all obstructions, and prove victorious at last; see Matthew 12:20.
(h) "ellychnium fumigans", Junius & Tremellius; "fumans", Piscator.
bruised--"It pleased the Lord to bruise Him" (Isaiah 53:5, Isaiah 53:10; Genesis 3:15); so He can feel for the bruised. As Isaiah 42:2 described His unturbulent spirit towards His violent enemies (Matthew 12:14-16), and His utter freedom from love of notoriety, so Isaiah 42:3, His tenderness in cherishing the first spark of grace in the penitent (Isaiah 40:11).
reed--fragile: easily "shaken with the wind" (Matthew 11:7). Those who are at best feeble, and who besides are oppressed by calamity or by the sense of sin.
break--entirely crush or condemn. Compare "bind up the broken-hearted" (Isaiah 50:4; Isaiah 61:1; Matthew 11:28).
flax--put for the lamp-wick, formed of flax. The believer is the lamp (so the Greek, Matthew 5:15; John 5:35): his conscience enlightened by the Holy Ghost is the wick. "Smoking" means "dimly burning," "smouldering," the flame not quite extinct. This expresses the positive side of the penitent's religion; as "bruised reed," the negative. Broken-hearted in himself, but not without some spark of flame: literally, "from above." Christ will supply such a one with grace as with oil. Also, the light of nature smouldering in the Gentiles amidst the hurtful fumes of error. He not only did not quench, but cleared away the mists and superadded the light of revelation. See JEROME, To Algasia, Question 2.
truth--Matthew 12:20 quotes it, "send forth judgment unto victory." Matthew, under the Spirit, gives the virtual sense, but varies the word, in order to bring out a fresh aspect of the same thing. Truth has in itself the elements of victory over all opposing forces. Truth is the victory of Him who is "the truth" (John 14:6). The gospel judicial sifting ("judgment") of believers and unbelievers, begun already in part (John 3:18-19; John 9:39), will be consummated victoriously in truth only at His second coming; Isaiah 42:13-14, here, and Matthew 12:32, Matthew 12:36, Matthew 12:41-42, show that there is reference to the judicial aspect of the Gospel, especially finally: besides the mild triumph of Jesus coming in mercy to the penitent now (Isaiah 42:2), there shall be finally the judgment on His enemies, when the "truth" shall be perfectly developed. Compare Isaiah 61:1-3, where the two comings are similarly joined (Psalm 2:4-6, Psalm 2:8; Revelation 15:2, Revelation 15:4; Revelation 19:11-16). On "judgment," see on Isaiah 42:1.
With this unassuming appearance there is associated a tender pastoral care. "A bruised reed He does not break, and a glimmering wick He does not put out: according to truth He brings out right." "Bruised:" râtsūts signifies here, as in Isaiah 36:6, what is cracked, and therefore half-broken already. Glimmering: kēheh (a form indicative of defects, like עוּר), that which is burning feebly, and very nearly extinguished. Tertullian understands by the "bruised reed" (arundinem contusam) the faith of Israel, and by the "glimmering wick" (linum ardens) the momentary zeal of the Gentiles. But the words hardly admit of this distinction; the reference is rather a general one, to those whose inner and outer life is only hanging by a slender thread. In the statement that in such a case as this He does not completely break or extinguish, there is more implied than is really expressed. Not only will He not destroy the life that is dying out, but He will actually save it; His course is not to destroy, but to save. If we explain the words that follow as meaning, "He will carry out right to truth," i.e., to its fullest efficacy and permanence (lxx εἰς ἀλήθειαν; instead of which we find εἰς νῖκος, "unto victory," in Matthew 12:20,
(Note: "Ad victoriam enim kri'sin perducit qui ad veritatem perducit." - Anger.)
as if the reading were לנצח, as in Habakkuk 1:4), the connection between the first and last clauses of Isaiah 42:3 is a very loose one. It becomes much closer if we take the ל as indicating the standard, as in Isaiah 11:3 and Isaiah 32:1, and adopt the rendering "according to truth" (Hitzig and Knobel). It is on its subjective and practical side that truth is referred to here, viz., as denoting such a knowledge, and acknowledgement of the true facts in the complicated affairs of men, as will promote both equity and kindness.
Break - Christ will not deal rigorously with those that come to him, but he will use all gentleness, cherishing the smallest beginnings of grace, comforting and healing wounded consciences. Quench - That wick of a candle which is almost extinct, he will not quench, but revive and kindle it again. Judgment - The law of God, or the doctrine of the gospel, which he will bring forth, unto, with, or according to truth, that is, truly and faithfully.
*More commentary available at chapter level.