The bruised reed he shall not break, and smoking flax he shall not quench: he shall bring forth judgment unto truth.

“The prophets, therefore, did not openly behold the actual face of God, but [they saw] the dispensations and the mysteries through which man should afterwards see God. As was also said to Elias: "Thou shalt go forth tomorrow, and stand in the presence of the Lord; and, behold, a wind great and strong, which shall rend the mountains, and break the rocks in pieces before the Lord. And the Lord [was] not in the wind; and after the wind an earthquake, but the Lord [was] not in the earthquake; and after the earthquake a fire, but the Lord [was] not in the fire; and after the fire a scarcely audible voice" (vox aurae tenuis). For by such means was the prophet-very indignant, because of the transgression of the people and the slaughter of the prophets-both taught to act in a more gentle manner; and the Lord's advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax. The mild and peaceful repose of His kingdom was indicated likewise. For, after the wind which rends the mountains, and after the earthquake, and after the fire, come the tranquil and peaceful times of His kingdom, in which the spirit of God does, in the most gentle manner, vivify and increase mankind.”

“He does not say, "Jacob my son and Israel my beloved," but simply "Behold my son and my beloved." Hence, the names of Jacob and Israel are marked with an obelisk in the Septuagint, as if the prophecy were not in the Hebrew. And it is silently omitted by the other translators, as it is not found in the Hebrew.… Therefore, the prophecy does not apply either actually or figuratively to the Jews but only to the Christ of God, to whom clear evidence and the results bear witness. For Christ alone prophesied the future judgment to the Gentiles, quietly sojourning in human life and setting judgment on the earth. And not only did he not break the bruised reed, but so to say he bound it up, setting up and strengthening the weak and the bruised in heart. And just as Christ did not neglect the sick and the corrupt, who needed his medicine, or bruise the repentant with harsh judgment, so he did not quench those who continued in evil and were smoking under the fire of passion by preventing their following their own choice; nor did he punish any of them before the time, reserving the time of their due chastisement for the general judgment.”

“[The abbot] must be aware of his own frailty and remember that it is forbidden to break the already bruised reed. We do not mean that he should countenance the growth of vice but that he use discretion and tenderness as he sees it expedient for the different characters of his brothers. He is to endeavor much more to be loved than to be feared.”

“"A bruised reed he will not break, and a dimly burning wick he will not quench," that is, [Christ] will not be hard or angered with those who have a feeble spirit. He will not render powerless that strength that is left to them, but he will lead them back to virtue with kindness. [Isaiah] calls a "dimly burning wick" the one whose oil is finished and where there is no greasy matter left. This means, when the people are about to be extinguished because of the affliction of captivity, he will make them shine against their hope. This is clearly said with regard to Zerubbabel but is evidently accomplished by our Lord, the Savior.”

“A breaking reed he shall not break Jonathan paraphrases: The meek, who are like a breaking reed, shall not break, and the poor, who are like a flickering candle, shall not be quenched. and a flickering flaxen wick A wet flaxen wick, that is nearly extinguished. Their king will not rob the poor and will not break the poor and the weak.”

“A bruised reed. This is a prolepsis, like And stripped the naked of their clothing (Job 22:6). He will not break a reed, is figuratively said for he will not act by violence. ופשתה כהה לא יכבנה And glimmering flax shall he not quench. Flax is easily put out. Glimmering flax is here a prolepsis. כהה thin; comp. כהה hath become smaller (Lev. 13:6). There is, however, some difference between these two words; that in Leviticus is a verb, the word used here is an adjective. The meaning of the whole verse is: The prophet does no harm to any nation by his prophecies; he is but proclaiming what is to come in future. He shall bring forth judgment unto truth. The judgment upon each nation, as it is decreed by the Lord, is meant.”

“Behold my servant, etc. Here he shows the divine love from the Son whom he promised. John 3: so God loved the world, etc. And first, from so great a benefit, he shows the love of God; second, the perversity of the Jews, "these words I did to them," etc. Concerning the first, three things. First he foretells the coming of the Son of God; second, the fall of the wicked, "the Lord like a strong man," etc. Third, the resurrection of the good, "and I will lead forth the blind," etc., Luke 2: "behold, this one is set," etc. Concerning the first, three things. First he describes the condition of the one being sent; second he foretells the mission, "thus says the Lord," etc.; third he invites to thanksgiving, "sing to the Lord," etc. Concerning the first, three things. First he shows the fullness of grace as regards the grace of union, "I will uphold him." "Servant," according to human nature. Luke 1: "he has upheld Israel," etc.; as regards the grace of headship, "elect," that he might be the head of the Church. "Out of thousands": Canticles 5. Psalm 64: "blessed is he whom you have chosen and taken up," etc., "he was well-pleasing." Matthew 3: "this is my son," etc.; as regards habitual grace, which was singular in him, "I have given my spirit." Above 11: "the spirit of the Lord shall rest upon him," etc. Second he shows the equity of judgment, as regards three things: namely the authority of judging, "judgment to the nations," etc., Psalm 71: "God, your judgment," etc., John 5: "he has given all judgment," etc., to which he joins gentleness, "he will not cry out." Ecclesiastes 9: "the words of the wise are heard," etc.; he shows, second, the equality of the judge: "nor will he accept a person." Acts 10: "God is not a respecter of persons." To which he joins piety in coming to aid: "nor shall his voice be heard outside," Judea, the voice of his preaching, that he might first come to the aid of those to whom he was sent. "I was not sent," etc. Matthew 15, Psalm 94: "today if his voice," etc., and in overlooking, "the reed," namely the kingdom of the Jews, "the flax," the priesthood. Ezekiel 34: "that which was broken," etc.; he shows also, third, the truth of judgment, "in truth," etc., Psalm 95: "he shall judge the world," etc., to which he joins joyfulness: "he shall not be sad," in heart; "troubled," in face: he was always cheerful and joyful, preserving an equality of mind, even though as regards the sensitive part there was a propassion of sadness — not indeed of necessity, but of will. Whence Matthew 26: "my soul is sorrowful," etc., Ecclesiasticus 30: "joy of heart," etc. Third he shows the power of dominion: "until he sets" the last judgment, or his precept, through the apostles preaching; "the law," the Gospel. Genesis 49: "he shall be the expectation," etc., below 60: "for the islands wait for me," etc. Others expound this of Darius, king of the Persians, who was gentle, just, and quiet, whom the Lord chose to free the Jews. "Thus says the Lord God," etc. Here he foretells the mission: and first he shows the power of the sender as regards the creation of heavenly things, "creating the heavens"; as regards the disposition of earthly things, "establishing the earth"; as regards the animation of living things, "giving breath," of natural life, "spirit," gratuitously. Zechariah 12: "the Lord stretching out the heaven," etc. Second he foretells the mission, setting forth the exaltation of the one sent: "I the Lord have called you," my son from eternity, by predestining to the unity of the divine person, "in justice," that is, that I may be just, fulfilling the promises. Romans 1: "who was predestined," etc. "I have taken the hand," as regards operation: John 14: "the Father remaining in me," etc., "and I have kept," lest you be held by death. Psalm 15: "you will not give your holy one," etc., below 49: "I called him and led him," etc.; he also sets forth the enjoining of office: "I have given you as a covenant," as a mediator, as it were. Genesis 9: "I will set my bow," etc. "For a light," etc., as an illuminator, as it were. Above 9: "to those dwelling in the region," etc., John 1: "he was the true light," etc.; he also shows the usefulness of this office against unbelief, "that you might open," etc., John 9: "I have come for judgment," etc., against the servitude of sin. "That you might lead forth," etc., Zechariah 9: "but you, in the blood of the covenant," etc. Third, from the mission, he concludes to the singularity of the divine majesty: as regards power, "I the Lord," etc., Psalm 67: "make a way for him," etc., Exodus 6: "my name Adonai," etc., "glory," by which I am called Lord. Luke 2: "glory in the highest," etc., and as regards knowledge, "the things which were first," etc., below 49: "I told you from then," etc. This too they refer to Darius. "Sing to the Lord," etc. Here he invites to thanksgiving: and first he enjoins praise, and especially upon country-dwellers, either on account of the distance of their dwelling: "from the ends," above 24: "from the ends of the earth, praises," etc., or on account of being enclosed by the sea, "you who go down" — namely sailors — "the fullness of it," namely of the sea, that is, let all that by which it is filled praise God. Psalm 106: "those who go down to the sea," etc., or on account of dwelling in deserts. "Let it lift up," its voice in praise of God, "the desert," that is, its inhabitants, especially as regards the Ishmaelites, "in the houses," after the manner of other nations, who before were wandering through the desert. "Kedar," son of Ishmael. Above 35: "the deserts shall rejoice," etc.; or on account of dwelling in the mountains: "praise, you inhabitants of the rock," of that city in Palestine which is set among the rocks. Or of any mountain whatever. Below 55: "the mountains and the hills shall sing," etc., and he invites those of whom it seems less that they are given to praising God. Second he foretells the spreading abroad of divine praise: "they shall give glory to the Lord," in others, not only in themselves. Below, the last chapter: "I will send from among them those who are saved," etc. Mystically, all this concerns the conversion of the Gentiles to the faith. "The Lord like a strong man." Here he foretells, through the coming of Christ, the future fall: and concerning this he sets down four things. First, power: "the Lord like a strong man," for attacking the Jews through the Romans. Exodus 15: "the Lord like a man of war," etc., "zeal," of vengeance. Proverbs 6: "the zeal and fury of a man," etc. Second he sets down wrath, "he shall cry out," through the tribulations which he will send upon them; against that which was said above, "he will not cry out" — for at first, coming, he showed gentleness. But to those who despise him he shows indignation. Job 37: "he shall thunder with his voice," etc. Third he sets down justice: because it is just that, since he has long waited for the impenitent, he should swallow them all up together at once: "I have kept silent," always, etc., Job 3: "did I not dissemble," etc., "I was patient." Above 30: "therefore the Lord waits," etc., "like a woman in labor," I will bring forth the pain that was dissembled, as a woman brings forth the child conceived. Or: because, like a woman in travail, I will grieve over so grave a punishment. Fourth he sets down the punishment as regards men: "I will make the mountains desolate" — the greater ones; "the hills" — the middling; "the sprout" — the common people. Ezekiel 35: "mount Seir a desert," etc., and as regards the withdrawal of all doctrine or consolation, "I will make the rivers," etc., Psalm 106: "he turned rivers into a desert," etc. This too can be referred to the destruction of the enemies of the Jews through Darius. "And I will lead forth." Here he sets forth (the resurrection) of the good, as regards three things. First, as regards the restoration of act: "I will lead forth the blind," namely the Gentiles, "into the way," Christ, or the precept of the law; or also the Jews, according to another exposition. Proverbs 4: "I will lead you through the paths," etc.; second, as regards the illumination of the intellect: "I will turn darkness," etc., Luke 1: "to give light to those who are in darkness," etc.; third, as regards the direction of the affections. "The crooked things," namely hearts, above 40: "the crooked things shall become straight," etc. "These words I did to them," etc. Here he shows the perversity of the Jews: and first he shows them ungrateful for benefits; second, hard toward the precepts, "hear, you deaf," third, obstinate amid scourges, "who is there among you," etc. Concerning the first, two things. First he shows ingratitude, "these words," namely the aforesaid benefits. "They are turned back," from me, Jeremiah 5: "you have forsaken me," etc. Second he calls down upon them confusion, "let them be confounded," etc., Psalm 118: "let all be confounded," etc. "Hear, you deaf." Here he shows them hard, or disobedient, toward the precepts. And first he shows their hardness, calling them deaf, and blind together. (For their malice blinded them: Wisdom 2), although they have eyes, and ears, of the body — which he proves because those who see keep watch, and those having the ears of the heart open obey. "Sold," into the servant of sin, for the delight of temporal good, 3 Kings 21: "you have been sold to do," etc. "You who have open," etc., Jeremiah 5: "hear, O foolish people," etc., above 6: "blind the heart of this people," etc. Second he shows the folly of the hardened, by this: that in the precepts the Lord intended their benefit. Whence he sets forth the Lord's intention: "and the Lord willed him," the people; and that the people itself might magnify the law of God, by keeping it in their heart; and that the Lord might extol, that is, exalt, the people. 1 Thessalonians 4: "this is the will of God," etc.; and he also shows their contradiction, because they sinned in themselves: "but he himself, plundered," by demons through various sins, and therefore "laid waste," by enemies — above 18: "from a people torn apart," etc.; they also offered others an occasion of sinning, "a snare," that is, an occasion for sinning, "of the young," of the foolish. Hosea 5: "you have become a snare," etc., and because they hid their sins, "in houses of prison," that is, in the secret place of the heart. "With heart and heart," etc. Third he sets down the punishment: "they have become for a prey," etc. "Nor is there one to deliver," by the power of wars; "nor is there one to say," by the urgency of prayer. Ecclesiasticus, the last chapter: "they surrounded me on every side," etc.; or there the punishment begins, "in houses of prison," so that it be expounded according to the letter. "Who is there among you." Here he shows them incorrigible through scourges, because they do not even recognize the cause of the scourges: and concerning this he does three things. First he inquires after one who thinks rightly, hinting at their fewness. "The things to come," which I foretell concerning your punishments. Hosea, the last chapter: "who is wise," etc. Second he determines the truth as regards the author of the punishment: "who gave," etc., 1 Kings 2: "the Lord puts to death," etc.; as regards the fault: "he it is against whom," etc., Baruch 4. "They did not know his justices," etc.; and as regards the punishment, "and he poured out," etc., Psalm 68: "pour out your wrath upon them," etc. — "pouring out" signifies abundance. Third he excludes the recognition of the truth: "and it burned him," namely with material fire through the devastation of enemies; "he did not know," that he was punished by God for his sins. Psalm 81: "they did not know nor understand," etc. (Collationes, chapter 42.) "Cry" — of devout prayer, Hebrews 5: "with a strong cry," etc.; of attentive preaching, John 7: "on the last day of the feast," etc.; of strife and contention, above 5: "he waited that it should do," etc. Christ is given "for a covenant" of preserving salvation, Genesis 9: "my bow," etc., of fulfilling promise, II Corinthians 1: "as many as are the promises," etc., of divine love, John 3: "so God loved," etc., of the law that is to cease, Psalm: "holocausts for sin," etc.”

“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 Isa 11:4, others of the Gospel, as preached by him in truth, as in Isa 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 Mat 12:20. (h) "ellychnium fumigans", Junius & Tremellius; "fumans", Piscator.”

“bruised--"It pleased the Lord to bruise Him" (Isa 53:5, Isa 53:10; Gen 3:15); so He can feel for the bruised. As Isa 42:2 described His unturbulent spirit towards His violent enemies (Mat 12:14-16), and His utter freedom from love of notoriety, so Isa 42:3, His tenderness in cherishing the first spark of grace in the penitent (Isa 40:11). reed--fragile: easily "shaken with the wind" (Mat 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" (Isa 50:4; Isa 61:1; Mat 11:28). flax--put for the lamp-wick, formed of flax. The believer is the lamp (so the Greek, Mat 5:15; Joh 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--Mat 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" (Joh 14:6). The gospel judicial sifting ("judgment") of believers and unbelievers, begun already in part (Joh 3:18-19; Joh 9:39), will be consummated victoriously in truth only at His second coming; Isa 42:13-14, here, and Mat 12:32, Mat 12:36, Mat 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 (Isa 42:2), there shall be finally the judgment on His enemies, when the "truth" shall be perfectly developed. Compare Isa 61:1-3, where the two comings are similarly joined (Psa 2:4-6, Psa 2:8; Rev 15:2, Rev 15:4; Rev 19:11-16). On "judgment," see on Isa 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 Isa 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 Mat 12:20, (Note: "Ad victoriam enim kri'sin perducit qui ad veritatem perducit." - Anger.) as if the reading were לנצח, as in Hab 1:4), the connection between the first and last clauses of Isa 42:3 is a very loose one. It becomes much closer if we take the ל as indicating the standard, as in Isa 11:3 and Isa 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.”