Jesus was a comfort for feeble saints

JESUS WAS A COMFORT FOR FEEBLE SAINTS
EDITED BY GLENN PEASE
Matthew 12:20 A bruisedreed He will not break, and
a smolderingwick He will not extinguish, till He leads
justice to victory.
SweetComfortfor Feeble Saints
Charles Haddon SpurgeonFebruary 04, 1855
Scripture: Matthew 12:20
From: New Park StreetPulpit Volume 1
SweetComfortfor Feeble Saints
"A bruised reed shall he not break, and smoking flax shall he not quench, till
he send forth judgment unto victory"—Matthew 12:20
Babbling fame ever loves to talk of one man or another. Some there be
whose glory it trumpets forth, and whose honorit extols above the heavens.
Some are her favorites, and their names are carved on marble, and heard in
every land, and every clime. Fame is not an impartial judge; she has her
favorites. Some men she extols, exalts, and almost deifies; others, whose
virtues are far greater, and whose charactersare more deserving of

commendation, she passes by unheeded, and puts the finger of silence on her
lips. You will generallyfind that those persons beloved by fame are men made
of brass or iron, and castin a rough mould. Fame caressethCaesar, because
he ruled the earth with a rod of iron. Fame loves Luther, because he boldly
and manfully defied the Pope of Rome, and with knit brow dared laugh at the
thunders of the Vatican. Fame admires Knox; for he was stern, and proved
himself the bravest of the brave. Generally, you will find her choosing out the
men of fire and mettle, who stoodbefore their fellow-creatures fearless of
them; men who were made of courage;who were consolidatedlumps of
fearlessness, andnever knew what timidity might be. But you know there is
another class ofpersons equally virtuous, and equally to be esteemed—
perhaps even more so—whomfame entirely forgets. You do not hear her talk
of the gentle-minded Melancthon—she says but little of him—yet he did as
much, perhaps, in the Reformation, as even the mighty Luther. You do not
hear fame talk much of the sweetand blessedRutherford, and of the heavenly
words that distilled from his lips; or of Archbishop Leighton, of whom it was
said, that he was never out of temper in his life. She loves the rough granite
peaks that defy the storm-cloud: she does not care for the more humble stone
in the valley, on which the weary traveller resteth; she wants something bold
and prominent; something that courts popularity; something that stands out
before the world. She does not care for those who retreatin shade. Hence it is,
my brethren, that the blessedJesus, ouradorable Master, has escapedfame.
No one says much about Jesus, excepthis followers. We do not find his name
written amongstthe great and mighty men; though, in truth, he is the
greatest, mightiest, holiest, purest, and best of men that everlived; but
because he was "Gentle Jesus, meek and mild," and was emphatically the
man whose kingdom is not of this world; because he had nothing of the rough
about him, but was all love; because his words were softerthan butter, his
utterances more gentle in their flow than oil; because neverman spake so
gently as this man; therefore he is neglectedand forgotten. He did not come to
be a conqueror with his sword, nor a Mohammed with his fiery eloquence;
but he came to speak with a "still small voice," that melteth the rocky heart;
that bindeth up the brokenin spirit, and that continually saith, "Come unto
me all ye that are wearyand heavy laden;" "Take my yoke upon you and
learn of me, for I am meek and lowly of heart, and ye shall find rest unto your

souls." Jesus Christwas all gentleness;and this is why he has not been
extolled amongstmen as otherwise he would have been. Beloved!our text is
full of gentleness;it seems to have been steepedin love; and I hope I may be
able to show you something of the immense sympathy and the mighty
tenderness of Jesus, as I attempt to speak from it. There are three things to be
noticed: first, mortal frailty; secondly, divine compassion;and thirdly, certain
triumph—"till he send forth judgment unto victory."
I. First, we have before us a view of MORTAL FRAILTY
—bruised reedand smoking flax—two very suggestive metaphors, and very
full of meaning. If it were not too fanciful—and if it is I know you will excuse
me—I should say that the bruised reed is an emblem of a sinner in the first
stage ofhis conviction. The work of God's Holy Spirit begins with bruising. In
order to be saved, the fallow ground must be ploughed up; the hard heart
must be broken; the rock must be split in sunder. An old divine says there is
no going to heaven without passing hard by the gates of hell—without a great
deal of soul-trouble and heart-exercise. Itake it then that the bruised reed is a
picture of the poor sinner when first God commences his operation upon the
soul; he is as a bruised reed, almost entirely brokenand consumed; there is
but little strength in him. The smoking flax I conceive to be a backsliding
Christian; one who has been a burning and a shining light in his day, but by
neglectof the means of grace, the withdrawal of God's Spirit, and falling into
sin, his light is almostgone out—not quite—it never can go out, for Christ
saith, "I will not quench it;" but it becomes like a lamp when ill supplied with
oil—almostuseless. Itis not quite extinguished—it smokes—itwas a useful
lamp once, but now it has become as smoking flax. So I think these metaphors
very likely describe the contrite sinner as a bruised reed, and the backsliding
Christian as smoking flax. However, I shall not choose to make such a division
as that, but I shall put both the metaphors together, and I hope we may fetch
out a few thoughts from them.
And first, the encouragementofferedin our text applies to weak ones.
What in the world is weakerthan the bruised reed, or the smoking flax? A
reed that growethin the fen or marsh, let but the wild duck light upon it, and
it snaps; let but the foot of man brush againstit and it is bruised and broken;

every wind that comes howling acrossthe river makes it shake to and fro, and
well nigh tears it up by the roots. You can conceive ofnothing more frail or
brittle, or whose existence depends more upon circumstances that a bruised
reed. Then look at smoking flax—what is it? It has a spark within it, it is true,
but it is almostsmothered; an infant's breath might blow it out; or the tears of
a maiden quench it in a moment; nothing has a more precarious existence
than the little spark hidden in the smoking flax. Weak things, you see, are
here described. Well, Christ says of them, "The smoking flax I will not
quench; the bruised reed I will not break." Let me go in searchof the
weaklings. Ah! I shall not have to go far. There are many in this house of
prayer this morning who are indeed weak. Some ofGod's children, blessedbe
his name, are made strong to do mighty works for him; God hath his Samsons
here and there who canpull up Gaza's gates,and carry them to the top of the
hill; he hath here and there his mighty Gideons, who can go to the camp of the
Midianites, and overthrow their hosts;he hath his mighty men, who can go
into the pit in winter, and slay the lions; but the majority of his people are a
timid, weak race. Theyare like the starlings that are frightened at every
passerby; a little fearful flock. If temptation comes, they fall before it; if trial
comes, they are overwhelmedby it; their frail skiff is danced up and down by
every wave; and when the wind comes, they are drifted along like a sea-bird
on the crestof the billows; weak things, without strength, without force,
without might, without power. Ah! dear friends, I know I have got hold of
some of your hands now, and your hearts too;for you are saying, "Weak!Ah,
that I am. Full often I am constrained to say, I would, but cannotsing; I
would, but cannotpray; I would, but cannot believe." You are saying that you
cannot do anything; your bestresolves are weak and vain; and when you cry,
"My strength renew," you feel weakerthan before. You are weak, are you?
Bruised reeds and smoking flax? Blessedbe God, this text is for you then. I
am gladyou can come in under the denomination of weak ones, forhere is a
promise that he will never break nor quench them, but will sustain and hold
them up. I know there are some very strong people here—I mean strong in
their own ideas. I often meet with persons who would not confess anysuch
weakness as this. They are strong minds. They say, "Do you think that we go
into sin, sir? Do you tell us that our hearts are corrupt? We do not believe any
such thing; we are good, and pure, and upright; we have strength and might."

To you I am not preaching this morning; to you I am saying nothing; but take
heed—your strength is vanity, your power is a delusion, your might is a lie—
for howevermuch you may boastin what you cando, it shall pass away; when
you come to the realcontestwith death, you shall find that you have no
strength to grapple with it: when one of these days of strong temptation shall
come, it will take hold of you, moral man, and down you will go;and the
glorious livery of your morality will be so stained, that though you washyour
hands in snow water, and make yourselves never so clean, you shall be so
polluted that your own clothes shallabhor you. I think it is a blessedthing to
be weak. The weak one is a sacredthing; the Holy Ghosthas made him such.
Can you say, "No strength have I?" Then this text is for you.
Secondly, the things mentioned in our text are not only weak, but worthless
things. I have heard of a man who would pick up a pin as he walkedalong the
street, on the principle of economy; but I never yet heard of a man who would
stop to pick up bruised reeds. They are not worth having. Who would care to
have a bruised reed—a piece of rush lying on the ground? We all despise it as
worthless. And smoking flax, what is the worth of that? It is an offensive and
noxious thing; but the worth of it is nothing. No one would give the snap of a
finger either for the bruised reed or smoking flax. Well, then, beloved, in our
estimation there are many of us who are worthless things. There are some
here, who, if they could weigh themselves in the scales ofthe sanctuary, and
put their own hearts into the balance of conscience,wouldappear to be good
for nothing—worthless, useless. There was a time when you thought
yourselves to be the very best people in the world—whenif any one had said
that you had more than you deserved, you would have kickedat it, and said,
"I believe I am as goodas other people." You thought yourselves something
wonderful—extremely worthy of God's love and regard; but you now feel
yourselves to be worthless. Sometimes you imagine God canhardly know
where you are, you are such a despicable creature—soworthless—notworth
his consideration. You canunderstand how he canlook upon an animalcule in
a drop of water, or upon a grain of dust in the sunbeam, or upon the insectof
the summer evening; but you can hardly tell how he can think of you, you
appear so worthless—a deadblank in the world, a useless thing. You say,
"What goodam I? I am doing nothing. As for a minister of the gospel, he is of

some service;as for a deaconof the church, he is of some use; as for a
Sabbath-schoolteacher, he is doing some good; but of what service am I?"
But you might ask the same question here. What is the use of a bruised reed?
Can a man lean upon it? Can a man strengthen himself therewith? Shall it be
a pillar in my house? Can you bind it up into the pipes of Pan, and make
music come from a bruised reed? Ah! no; it is of no service. And of what use is
smoking flax? the midnight traveller cannot be lighted by it; the student
cannot read by the flame of it. It is of no use; men throw it into the fire and
consume it. Ah! that is how you talk of yourselves. You are goodfor nothing,
so are these things. But Christ will not throw you awaybecause you are of no
value. You do not know of what use you may be, and you cannot tell how
Jesus Christ values you after all. There is a goodwomanthere, a mother,
perhaps, she says, "Well, I do not often go out—I keephouse with my
children, and seemto be doing no good." Mother, do not say so, your position
is a high, lofty, responsible one; and in training up children for the Lord, you
are doing as much for his name as yon eloquent Apollos, who so valiantly
preachedthe word. And you, poor man, all you cando is to toil from morning
till night, and earn just enough to enable you to live day by day, you have
nothing to give away, and when you go to the Sabbath-school, youcan just
read, you cannot teachmuch—well, but unto him to whom little is given of
him little is required. Do you not know that there is such a thing as glorifying
God by sweeping the streetcrossing? If two angels were sentdown to earth,
one to rule an empire, and the other to sweepa street, they would have no
choice in the matter, so long as God ordered them. So God, in his providence,
has calledyou to work hard for your daily bread; do it to his glory.
"Whatsoeverye do, whether ye eat or drink, do all to his honor." But, ah! I
know there are some of you here who seemuseless to the Church. You do all
you can; but when you have done it, it is nothing; you can neither help us with
money, nor talents, nor time, and, therefore, you think God must castyou out.
You think if you were like Paul or Peteryou might be safe. Ah! beloved, talk
not so;Jesus Christ saith he will not quench the useless flax, nor break the
worthless bruised reed; he has something for the useless and for the worthless
ones. But mark you, I do not say this to excuse laziness—toexcuse those that
can do, but do not; that is a very different thing. There is a whip for the ass, a
scourge foridle men, and they must have it sometimes. I am speaking now of

those who cannot do it; not of Issacher, who is like a strong ass, crouching
down betweentwo burdens, and too lazy to get up with them. I saynothing for
the sluggard, who will not plough by reasonof the cold, but of the men and
women who really feel that they can be of little service—whocannotdo more;
and to such, the words of the text are applicable.
Now we will make another remark. The two things here mentioned are
offensive things. A bruised reed is offensive, for I believe there is an allusion
here to the pipes of Pan, which you all know are reeds put together, along
which a man moves his mouth, thus causing some kind of music. This is the
organ, I believe which Jubal invented, and which David mentions, for it is
certain that the organwe use was not then in use. The bruised reed, then,
would of course spoilthe melody of all the pipes; one unsound tube would so
let the air out, as to produce a discordant sound, or no sound at all, so that
one's impulse would be to take the pipe out and put in a fresh one. And, as for
smoking flax, the wick of a candle or anything of that kind, I need not inform
you that the smoke is offensive. To me no odour in all the world is so
abominably offensive as smoking flax. But some say, "How canyou speak in
so low a style?" I have not gone lowerthan I could go myself, nor lowerthan
you cango with me; for I am sure you are, if God the Holy Ghosthas really
humbled you, just as offensive to your own souls, and just as offensive to God
as a bruised reed would be among the pipes, or as smoking flax to the eyes and
nose. I often think of dear old John Bunyan, when he said he wished God had
made him a toad, or a frog, or a snake, oranything rather than a man, for he
felt he was so offensive. Oh! I canconceive a nest of vipers, and I think that
they are obnoxious; I can imagine a pool of all kinds of loathsome creatures,
breeding corruption, but there is nothing one half so worthy of abhorrence as
the human heart. God spares from all eyes but his own that awful sight—a
human heart; and could you and I but once see our heart, we should be driven
mad, so horrible would be the sight. Do you feel like that? Do you feel that you
must be offensive in God's sight—that you have so rebelled againsthim, so
turned awayfrom his commandments, that surely you must be obnoxious to
him? If so, my text is yours.
Now, I can imagine some womanhere this morning who has departed from
the paths of virtue; and, while she is standing in the throng up there, or sitting

down, she feels as if she had no right to tread these hallowed courts, and stand
among God's people. She thinks that God might almostmake the chapel
break down upon her to destroyher, she is so greata sinner. Nevermind,
broken reed and smoking flax! Though thou art the scornof man, and
loathsome to thyself, yet Jesus saithto thee, "Neitherdo I condemn thee; go,
and sin no more, lest a worse thing come unto thee." There is some man here
who hath something in his heart that I know not of—who may have
committed crimes in secret, thatwe will not mention in public; his sins stick
like a leechto him, and rob him of all comfort. Here you are young man,
shaking and trembling, lest your crime should be divulged before high
heaven; you are broken down, bruised like a reed, smoking like flax. Ah! I
have a word for thee too. Comfort! comfort! comfort! Despairnot; for Jesus
saith he will not quench the smoking flax, he will not break the bruised reed.
And yet, my dear friends, there is one thought before I turn awayfrom this
point. Both of these articles, howeverworthless they may be, may yet be of
some service. When God puts his hand to a man, if he were worthless and
useless before, he can make him very valuable. You know the price of an
article does not depend so much upon the value of the raw material to begin
with—bruised reeds and smoking flax; but by Divine workmanship both these
things become of wondrous value. You tell me the bruised reed is goodfor
nothing; I tell you that Christ will take that bruised reed and mend it up, and
fit it in the pipes of heaven. Then when the grand orchestra shall send forth its
music, when the organs of the skies shallpeal forth their deep-toned sounds,
we shall ask, "Whatwas that sweetnote heard there, mingling with the rest?"
And some one shall say, "It was a bruised reed." Ah! Mary Magdalene's voice
in heaven, I imagine, sounds more sweetand liquid than any other; and the
voice of that poor thief, who said "Lord, remember me," if it is a deep bass
voice, is more mellow and more sweetthan the voice of any other, because he
loved much, for he had much forgiven him. This reed may yet be of use. Do
not sayyou are goodfor nothing; you shall sing up in heavenyet. Do not say
you are worthless;at last you shall stand before the throne among the blood-
washedcompany, and shall sing God's praise. Ay! and the smoking flax too,
what goodcan that be? I will soontell you. There is a spark in that flax
somewhere;it is nearly out, but still a spark remaineth. Behold the prairie on

fire! See you the flames come rolling on? See you stream after streamof hot
fire deluging the plain till all the continent is burnt and scorched—tillheaven
is reddened with the flame? Old night's black face is scarredwith the burning,
and the stars appear affrighted at the conflagration. How was that mass
ignited? By a piece of smoking flax dropped by some traveller, fanned by the
soft wind, till the whole prairie caughtthe flame. So one poor man, one
ignorant man, one weak man, even one backsliding man, may be the means of
the conversionof a whole nation. Who knows but that you who are nothing
now, may be of more use than those of us who appear to stand better before
God, because we have more gifts and talents? God canmake a spark seta
world on fire—he canlight up a whole nation with the spark of one poor
praying soul. You may be useful yet; therefore be of goodcheer. Moss
growethupon gravestones;the ivy clingethto the mouldering pile; the
mistletoe growethon the dead branch; and even so shall grace, and piety, and
virtue, and holiness, and goodness, come fromsmoking flax and bruised reeds.
II. Thus, then, my dear friends, I have tried to find out the parties for
whom this text is meant, and I have shownyou somewhatof mortal frailty;
Now I mount a step higher—to DIVINE COMPASSION.
"The bruised reed he will not break, the smoking flax he will not quench."
Notice what is first of all stated, and then let me tell you that Jesus Christ
means a greatdeal more than he says. First of all, what does he say? He says
plainly enoughthat he will not break the bruised reed. There is a bruised reed
before me—a poor child of God under a deep sense ofsin. It seems as if the
whip of the law would never stop. It keeps on, lash, lash, lash; and though you
say, "Lord, stop it, and give me a little respite," still comes downthe cruel
thong, lash, lash, lash. You feel your sins. Ah! I know what you are saying this
morning: "If God continues this a little longermy heart will break:I shall
perish in despair; I am almost distractedby my sin; if I lie down at night I
cannot sleep;it appears as if ghosts were in the room—ghosts ofmy sins—and
when I awake atmidnight, I see the black form of death staring at me, and
saying, 'Thou art my prey, I shall have thee;' while hell behind seems to
burn." Ah! poor bruised reed, he will not break you; conviction shall be too

strong; it shall be greatenough to melt thee, and to make thee go to Jesus'
feet; but it shall not be strong enough to break thy heart altogether, so that
thou shouldst die. Thou shalt never be driven to despair; but thou shalt be
delivered; thou shalt come out of the fire, poor bruised reed, and shalt not be
broken.
So there is a backsliderhere this morning; he is like the smoking flax.
Years gone by you found such happiness in the ways of the Lord, and such
delight in his service, that you said, "There I would for ever stay.
'What peaceful hours I then enjoyed;
How sweettheir memory still!
But they have left an aching void,
The world can never fill.'"
You are smoking, and you think God will put you out. If I were an
Arminian, I should tell you that he would; but being a believer in the Bible,
and nothing else, I tell you that he will not quench you. Though you are
smoking, you shall not die. Whatever your crime has been, the Lord says,
"Return ye backsliding children of men, for I will have mercy upon you." He
will not castthee away, poor Ephraim; only come back to him—he will not
despise thee, though thou hast plunged thyself in the mire and dirt, though
thou art coveredfrom head to foot with filthiness; come back, poor prodigal,
come back, come back!Thy father calls thee. Hearkenpoor backslider!Come
at once to him whose arms are ready to receive thee.
It says he will not quench—he will not break. But there is more under
coverthan we see atfirst sight. When Jesus says he will not break, he means
more than that; he means, "I will take that poor bruised reed; I will plant it
hard by the rivers of waters, and (miracle of miracles)I will make it grow into
a tree whose leafshall not wither; I will waterit every moment; I will watch
it; there shall be heavenly fruits upon it; I will keepthe birds of prey from it;
but the birds of heaven, the sweetsongstersofparadise shall make their
dwellings in the branches." When he says that he will not break the bruised
reed, he means more; he means that he will nourish, that he will help, and

strengthen, and support and glorify—that he will execute his commissionon
it, and make it glorious for ever. And when he says to the backsliderthat he
will not quench him, he means more than that—he means that he will fan him
up to a flame. Some of you, I dare say, have gone home from chapel and found
that your fire had gone nearly out; I know how you deal with it; you blow
gently at the single spark, if there is one, and lest you should blow too hard,
you hold your finger before it; and if you were alone and had but one match,
or one spark in the tinder, how gently would you blow it. So, backslider, Jesus
Christ deals with thee; he does not put thee out; he blows gently; he says, "I
will not quench thee;" he means, "I will be very tender, very cautious, very
careful;" he will put on dry material, so that by-and-by a little spark shall
come to a flame, and blaze up towards heaven, and greatshall be the fire
thereof.
Now I want to sayone or two things to Little-Faiths this morning. The little
children of God who are here mentioned as being bruised reeds or smoking
flax are just as safe as the greatsaints of God. I wish for a moment to expand
this thought, and then I will finish with the other head. These saints of God
who are called bruised reeds and smoking flax are just as safe as those who
are mighty for their Master, and greatin strength, for severalreasons. Firstof
all, the little saint is just as much God's electas the greatsaint. When God
chose his people, he chose them all at once, and altogether;and he electedone
just as much as the other. If I choose a certainnumber of things, one may be
less than the rest, but one is as much chosenas the other; and so Mrs. Fearing
and Miss Despondencyare just as much electedas Great-Heart, or Old Father
Honest. Again: the little ones are redeemedequally with the greatones!the
feeble saints costChrist as much suffering as the strong ones;the tiniest child
of God could not have been purchased with less than Jesus'precious blood;
and the greatestchild of God did not costhim more. Paul did not costany
more than Benjamin—I am sure he did not—for I read in the Bible that
"there is no difference." Besides,whenof old they came to pay their
redemption-money, every person brought a shekel. The poor shall bring no
less, and the rich shall bring no more than just a shekel. The same price was
paid for the one as the other. Now then little child of God, take that thought to
thy soul. You see some men very prominent in Christ's cause—andit is very

goodthat they should be—but they did not costJesus a farthing more than
you did; he paid the same price for you that he paid for them. Recollectagain,
you are just as much a child of God as the greatestsaint. Some of you have
five or six children. There is one child of yours, perhaps, who is very tall and
handsome, and has, moreover, gifts of mind; and you have anotherchild who
is the smallestof the family, perhaps has but little intellect and understanding.
But which is the most your child? "The most!" you say; "both alike are my
children, certainly, one as much as the other." And so, dear friends, you may
have very little learning, you may be very dark about divine things, you may
but "see menas trees walking," but you are as much the children of God as
those who have grown to the stature of men in Christ Jesus. Thenremember,
poor tried saint, that you are just as much justified as any other child of God.
I know that I am completelyjustified.
His blood and righteousness
My beauty are, my glorious dress.
I want no other garments, save Jesus'doings, and his imputed righteousness.
The boldest child of God wants no more; and I who am "less than the least
of all saints," canbe content with no less, and I shall have no less. O Ready-to-
Halt, thou art as much justified as Paul, Peter, John the Baptist, or the loftiest
saint in heaven. There is no difference in that matter. Oh! take courage and
rejoice.
Then one thing more. If you were lost, God's honor would be as much
tarnished as if the greatestone were lost. A queer thing I once read in an old
book about God's children and people being a part of Christ and in union
with him. The writer says—"Afathersitteth in his room, and there cometh in
a stranger;the strangertakethup a child on his knee, and the child hath a
sore finger; so he saith, 'My child, you have a sore finger;' 'Yes!' 'Well, let me
take it off, and give thee a goldenone!' The child lookethat him and saith, 'I
will not go to that man any more, for he talks of taking off my finger; I love
my ownfinger, and I will not have a goldenone instead of it.'" So the saint
saith, "I am one of the members of Christ, but I am like a sore finger, and he
will take me off and put a golden one on." "No," saidChrist, "no, no; I cannot

have any of my members taken away; if the finger be a sore one, I will bind it
up; I will strengthen it." Christ cannotallow a word about cutting his
members off. If Christ lose one of his people, he would not be a whole Christ
any longer. If the meanestof his children could be cast away, Christ would
lack a part of his fullness; yea, Christ would be incomplete without his
Church. If one of his children must be lost, it would be better that it should be
a greatone, than a little one. If a little one were lost, Satanwould say, "Ah!
you save the greatones, because they had strength and could help themselves;
but the little one that has no strength, you could not save him." You know
what Satanwould say; but God would shut Satan's mouth, by proclaiming,
"They are all here, Satan, in spite of thy malice, they are all here; every one is
safe;now lie down in thy den for ever, and be bound eternally in chains, and
smoke in fire!" So shall he suffer eternal torment, but not one child of God
ever shall.
One thought more and I shall have done with this head. The salvation of
greatsaints often depends upon the salvation of little ones.Do youunderstand
that? You know that my salvation, or the salvationof any child of God,
looking at secondcauses,very much depends upon the conversionof some one
else. Suppose your mother is the means of your conversion, you would,
speaking afterthe manner of men, say, that your conversiondepended upon
hers; for her being converted, made her the instrument of bringing you in.
Suppose such-and-such a minister to be the means of your calling; then your
conversion, in some sense, thoughnot absolutely, depends upon his. So it often
happens, that the salvationof God's mightiest servants depends upon the
conversionof little ones. There is a poor mother; no one ever knows anything
about her; she goes to the house of God, her name is not in the newspapers, or
anywhere else;she teaches herchild, and brings him up in the fearof God;
she prays for that boy; she wrestles with God, and her tears and prayers
mingle together. The boy grows up. What is he? A missionary—a William
Knibb—a Moffat—a Williams. But you do not hear anything about the
mother. Ah! but if the mother had not been saved, where would the boy have
been? Let this cheerthe little ones; and may you rejoice that he will nourish
and cherish you, though you are like bruised reeds and smoking flax.
Now, to finish up, there is a CERTAIN VICTORY.

"Till he send forth judgment unto victory."
Victory! There is something beautiful in that word. The death of Sir John
Moore, in the Peninsular war, was very touching; he fell in the arms of
triumph; and sad as was his fate, I doubt not that his eye was lit up with lustre
by the shout of victory. So also, I suppose, that Wolfe spoke a truth when he
said, "I die happy," having just before heard the shout, "they run, they run."
I know victory even in that bad sense—forI look not upon earthly victories as
of any value—must have cheeredthe warrior. But oh! how cheeredthe saint
when he knows that victory is his! I shall fight during all my life, but I shall
write "vici" on my shield. I shall be "more than conqueror through him that
loved me." Eachfeeble saint shall win the day; eachman upon his crutches;
eachlame one; eachone full of infirmity, sorrow, sickness, andweakness,
shall gain the victory. "Theyshall come with singing unto Zion; as well the
blind, and lame, and halt, and the woman with child, together." So saith the
Scripture. Not one shall be left out; but he shall "send forth judgment unto
victory." Victory! victory! victory! This is the lot of eachChristian; he shall
triumph through his dear Redeemer's name.
Now a word about this victory. I speak first to agedmen and women. Dear
brethren and sisters, you are often, I know, like the bruised reed. Coming
events casttheir shadows before them; and death casts the shadow of old age
on you. You feelthe grasshopperto be a burden; you feel full of weakness and
decay; your frame can hardly hold together. Ah! you have here a special
promise. "The bruised reed I will not break." "I will strengthen thee." "When
thy heart and thy flesh faileth, I will be the strength of thy heart and thy
portion for ever."
Even down to old age, all my people shall prove
My sovereign, eternal, unchangeable love;
And when hoary hairs shall their temples adorn,
Like lambs they shall still in my bosombe borne.
Tottering on thy staff, leaning, feeble, weak, andwan; fearnot the last
hour; that last hour shall be thy best; thy lastday shall be a consummation

devoutly to be wished. Weak as thou art, God will temper the trial to thy
weakness;he will make thy pain less, if thy strength be less;but thou shalt
sing in heaven, Victory! victory! victory! There are some of us who could wish
to change places with you, to be so near heaven—to be so near home. With all
your infirmities, your grey hairs are a crownof glory to you; for you are near
the end as wellas in the way of righteousness.
A word with you middle-aged men, battling in this life's rough storm. You
are often bruised reeds, your religion is so encumbered by your worldly
callings, so coveredup by the daily din of business, business, business, that
you seemlike smoking flax; it is as much as you can do to serve your God, and
you cannotsay that you are "fervent in spirit" as well as "diligent in
business." Manof business, toiling and striving in this world, he will not
quench thee when thou art like smoking flax; he will not break thee when
thou art like the bruised reed, but will deliver thee from thy troubles, thou
shalt swim across the sea of life, and shalt stand on the happy shore of heaven,
and shalt sing, "Victory" through him that loved thee.
Ye youths and maidens! I speak to you, and have a right to do so. You and
I ofttimes know what the bruised reed is, when the hand of God blights our
fair hopes. We are full of giddiness and waywardness, itis only the rod of
affliction that can bring folly out of us, for we have much of it in us. Slippery
paths are the paths of youths, and dangerous ways are the ways of the young,
but God will not break or destroyus. Men, by their over caution, bid us never
tread a step lest we fall; but God bids us go, and makes our feetlike hind's
feet that we may tread upon high places. Serve Godin early days; give your
hearts to him, and then he will never castyou out, but will nourish and
cherish you.
Let me not finish without saying a word to little children. You who have
never heard of Jesus, he says to you, "The bruised reed I will not break;the
smoking flax I will not quench." I believe there is many a little prattler, not six
years old, who knows the Saviour. I never despise infantile piety; I love it. I
have heard little children talk of mysteries that grey-headedmen knew not.
Ah! little children who have been brought up in the Sabbath-schools,and love

the Saviour's name, if others say you are too forward, do not fear, love Christ
still.
Gentle Jesus, meek andmild,
Still will look upon a child;
Pity thy simplicity,
And suffer thee to come to him.
He will not castthee away; for smoking flax he will not quench, and the
bruised reed he will not break.
BIBLEHUB RESOURCES
The Bruised Reed
Matthew 12:20
W.F. Adeney
According to his custom, St. Matthew here applies an ancient prophecy to
Jesus Christ. The ideal that was never realized before now finds its fulfilment.
It is one peculiarly appropriate to the characterof Christ and to his saving
mission.
I. CHRIST BRINGS GOOD TIDINGS TO THE FEEBLE AND FAILING.
He comes as the Physicianfor the sick. He is the goodShepherd who leaves
the safe flock of ninety and nine to seek the one lost sheep. He has little for the
righteous, but much for the sinful. He was not the Friend of Pharisees, but the
Friend of publicans and sinners.

1. This is contrary to the common customs of men. With us too often religion
is for the religious. The goodhave more goodness offeredto them, but the bad
are left in their badness. This was the case with the old-world religions, which
fed the devotion of the devout, but neglectedthe ruin of the impious. Christ
and all who follow Christ bring the gospelto the lost.
2. This counteracts the stern processesofnature. In nature we witness the
survival of the fittest. There the strong succeedand the weak fail, and the race
is to the swift and the battle to the strong. Christ brings a more merciful
principle to work upon men. The bruised and crushed and hopeless are the
especialobjects ofhis care.
II. THE SOURCE OF CHRIST'S ACTION IS PURE COMPASSION.There
is no obligationto deal out mercy to the worthless. Theywho fail do not
deserve to be helped merely on accountof their failure. The bruised reed
cannot entertain us with sweetmusic; it' it can emit any sounds at all, these
must be of a rather painful character. The smoking wick has ceasedto
illumine the room; it is now an offensive object. Would it not be better to
throw both of them away? No reasoncould be given for tenderness to those
who have ceasedto be of any use. to the community excepting pure
compassion. Butthis was the very motive of our Lord's most frequent
miracles. Again and againwe read that "he was moved with compassion. The
same wonderful love and sympathy prompted his whole life-work. It is now
the greatmotive of the gospel. Therefore the work of Christ is characterized
by tenderness. He does not drive; he leads. He does not merely command; he
helps, uplifting, strengthening.
III. THE COMPASSIONATEMINISTRYOF CHRIST IS JUSTIFIED BY
ITS RESULTS. A hard man of the world may be inclined to criticize our
Lord's method as uneconomical. He may say that the same amount of energy
spent on the young, the strong, the hopeful, would produce largerresults. In
reply it may be urged that Compassiondoes notweigh and measure and
calculate, orshe would cease to be Compassion;she gives freely, asking for no
return. Nevertheless,there is a return. Christ's compassionis powerful. He
mends the bruised reed and rekindles the smoking flax. Then the first result is
the salvationof the helpless. But the process does notstay here. They who are

thus redeemedare bound to their Saviour by the closestties of gratitude.
There is no love so tender and devoted as that of the Magdalene. The
redeemedare living witnesses to the grace of Christ, and they are the most
zealous in proclaiming it to others. - W.F.A.
Biblical Illustrator
A bruised reed shall He not break.
Matthew 12:20
The tenderness of Christ
C. T. Coster.
1. The originality of Christ. It is easyto smile on the strong and prosperous:
Christ's smiles were for the weak.
2. The love of Christ is the root of His tenderness, This brought Him from the
land of glory; He came to save man.
3. How practicalChrist's teaching.
4. But in dealing with bruised reed and dim wick, tenderness must be wise not
to break the reed and quench the wick. No unwise precipitancy.
5. His work is not merely negative. He will do more than not break; He will
strengthen. His work is perfect.
(C. T. Coster.)
CompassionofChrist to weak believers
PresidentDavies.
I. SOME CHARACTERISTICS OF WEAK BELIEVERS.

1. The metaphor of a " bruised reed" conveys the idea of(1) a state of
weakness.He is weak in know. ledge, love, faith, joy, zeal, prayer. He laments
his weakness.(2)A state of oppression. He feels himself crushed under a sense
of guilt.
2. The metaphor of "smoking flax " conveys the idea of grace, true and
sincere, but languishing and just expiring.Describe the reality of religion in a
low degree.
1. The Christian feels an uneasiness, emptiness, anxiety within.
2. He is very jealous of the sincerity of his religion.
3. He retains direction and tendency toward Christ. Even the smoking flax
sends up some exhalations of love towards heaven.
II. THE CARE AND COMPASSIONOF JESUS CHRIST FOR WEAK
BELIEVERS.
1. The declarations and assurances ofJesus.
2. His people in every age have found these promises good. Hear David, "This
poor man cried," etc.
3. Go to the cross and there learn this love and compassion.
(President Davies.)
The Redeemer's gentleness
CongregationalPulpit.
Considerthis narrative: —
I. As AN EXHIBITION OF THE PERSONALCHARACTER AND
DISPOSITIONOF JESUS.
1. He did not abandon His work in disgust.
2. He did not flag in it, but still healedall that came to Him.

3. He did not rail at His enemies, defy or denounce them to the people.
4. He quietly retired before the storm.
5. He avoided giving further offence.
II. VIEW IT IN RELATION TO HIS WORK AND KINGDOM (Isaiah 42:1).
III. SEE THE DISPOSITION OF JESUS TOWARDSUS INDIVIDUALLY.
1. Are we persecutors, He lets His meekness conquerhostility.
2. Are we weak in faith, He helps to victory.
3. Are we in affliction, He acts a kind part.Learn:
1. To love and trust Him.
2. To imitate His spirit and conduct in times of persecution.
(CongregationalPulpit.)
Bruised reed and smoking flax
Preacher's Monthly.
Christ has nothing in common with demagogues, orworld conquerors. The
characteristicsofHis operations: —
I. QUIETNESS.Rivulets noisy; deep, full rivers, still. Stillness the condition of
growth.
II. TENDERNESS. Tendernessdoes notimply lack of force. Delicacyoftouch
in strong-natured men. Tenderness is not to be associatedwith moral
indifference. In Him, associated with intense antagonismto moral evil.
III. VICTORIOUS ON-GOING. NO pause in the progress.
IV. So CHRIST IS THE GREAT CREATOR OF HOPE IN THE HEARTS
OF SIN-CURSED MEN — "In His name shall the Gentiles trust," etc.

(Preacher's Monthly.)
Sweetcomfortfor feeble saints
C. H. Spurgeon.
I. A VIEW OF MORTAL FRAILTY.
1. The encouragementin our text applies to weak ones.
2. To worthless things. A student cannotread bye smoking flax.
3. To offensive things.
4. These may yet be of some service.
II. THE DIVINE COMPASSION.
III. THERE IS CERTAIN VICTORY— "Till He send forth judgment unto
victory."
(C. H. Spurgeon.)
The tenderness of God
W. M. H. Murray.
I. THE TENDERNESSOF GOD AS SHOWN AT CERTAIN PERIODS AND
SEASONS OF OUR LIVES.
II. If the bruised reed may represent our broken hopes, it may also represent
OUR BROKEN RESOLUTIONS.
III. THAT CHRIST DOES NOT AND WILL NOT APPLY THE LEAST
FORCE OR VIOLENCE TO PROPAGATE HIS LAW OR RELIGION. God
understands the structure of our minds and never offers violence to their free
exercise.
(W. M. H. Murray.)

Weaknessprevalent
W. M. H. Murray.
Have you ever thought how many weak things there are in the world? Look at
the natural kingdom. How few are the oaks, and how many are the rushes!
There is a rose, with a stem so fragile as to almost break under the burden of
its own blushing and fragrant bloom. Yet God is God of the reed and the rose.
(W. M. H. Murray.)
Tenderness betterthan terror
W. M. H. Murray.
Why, you might as well try to frighten a flowerinto lifting its face towardthe
sun as to frighten a soul into lifting itself toward God! The attractionof light
and love from above, and not the propulsion of fear from beneath, is what
accomplishes the beautiful result. There is no need of any such rude and
tyrannous force, suchviolent benevolence.
(W. M. H. Murray.)
Tenderness towardthe irresolute
W. M. H. Murray.
Becauseyou have brokenone resolution, never imagine that He will not assist
you to keepanother, made with greaterwisdom, and a more determined
purpose. The temples of God, so far as we representthem, are all constructed
out of ruins. He builds from the fragments of an ancient overthrow. Be
persuaded of this, that nothing goodin you ever escapesthe notice of God. He
is not, as some seemto picture Him, a heartless overseer, standing overyou
whip in hand, and watching for a chance to getin a blow. His observationis
like a gardener's. There is not a bud of promise that can open in your soul,

there is not an odour that canbe added to the fragrance ofyour lives, that He
does not detectit and rejoice in it. Whatever beautifies you glorifies Him. He
delights in your development, and smiles on your every effort in that
direction.
(W. M. H. Murray.)
Tenderness towardthe outcast
W. M. H. Murray.
I met a man the other day who had lived like the prodigal; wastedthe
substance of body and brain in riotous living. A magnificent wreck he was. A
man who stoodas I have seena tree stand after a fire had sweptthrough the
forest-blastedand charred to the very core, all the life and vigour burnt out of
it;yet keeping its magnificent girth and symmetry of proportion, even to the
topmost bough. So that man stood. I took him kindly by the hand, and said,
"Friend, there is hope in your future yet." He drew himself slowlyup until he
stoodat hie straightest, lookedme steadily in the eye, and said, "Do you mean
to say, Mr. Murray, that if I went to-night to God, He would pardon such a
wretch as I?" See how he misunderstood God! See how we all misunderstand
Him! Pardon! Is there any one He will not pardon? Is there a noisome marsh
or stagnantpool on the face of the whole earth so dark, so reeking with
rottenness and mire, that the sun scorns to shine on it? And is there a man so
low, so heavy with corruption, so coarseand brutal, that God's love does not
seek him out? How is the world to be redeemed if you put a limit to God's
love? How is the greatmass of humanity to be washedand lifted, if the
thoughts of God are like our thoughts, and His ways like our ways? It is
because He does not love as we do, because He does not feelas we do, because
He does not act as we do, that I have any hope for my race — that I have any
hope for myself.
(W. M. H. Murray.)

Encouragementfor new converts
H. Blunt.
I. THE NEW CONVERT TYPIFIED BY THE BRUISED REED. A reed one
of the frailestthings in nature, a fit image of a person whose mind is newly
turned to a knowledge ofDivine truth; a bruised reed, they go in sorrow. God
gentle to such.
II. THE SMOKING FLAX SHALL HE NOT QUENCH. Before, it was
portrayed by brokenness ofheart; here, by weaknessoffaith. Of all things in
the world flax is the most combustible. The smallestspark will kindle it into a
blaze. The faith little, but real. The flax was smoking. A painted fire would
have occasionedno smoke;howeversmall therefore the fire, it was certainly a
real fire.
(H. Blunt.)
The gentleness ofChrist
H. E. Manning.
I. EXAMPLES of Christ's gentleness recordedin Scripture.
1. In His dealing with His disciples (Luke 9:55; John 14:9; Mark 9:33, 34;
John 20:27; John 21:15-17).
2. And so in like manner to all the people (Matthew 11:28-30;Luke 7:36-48;
John 8:3-11).
II. SOME GREAT TRUTHS TAUGHT US BY CHRIST'S GENTLENESS.
1. It implies that when there is so much as a spark of life in the conscience,
there is possibility of entire conversionto God.
2. The only sure way of fostering the beginnings of repentance is to receive
them with gentleness andcompassion. How greata consolationthere is in this
Divine tenderness of Christ.

(H. E. Manning.)
God's care specific
G. H. Hepworth, D. D.
I. Our entire dependence upon God. We are not trees able to resist, but reeds.
II. The text seems to imply that God sometimes bruises us. Life is a discipline.
(G. H. Hepworth, D. D.)
God's method with the weak and weary
W. E. M. Linfield, D. D.
I. THE SPECIALTREATMENT,NEGATIVELYSTATED.
1. Considerate, notarbitrary.
2. Sparing.
3. Merciful.
4. Conciliating — He does not reject and despise.
II. THE WORKS IN THE MINISTRYOF CHRIST THAT FULFILS THE
PROMISE,
1. The redemptive works.
(1)The incarnation.
(2)Atonement.
2. Co-operative works.
(1)Means of grace.
(2)Discipline.

(3)Example.
(4)Guidance.
(5)Support.
(W. E. M. Linfield, D. D.)
An improving discipline
W. E. M. Linfield, D. D.
As the flax is broken in the hackle spun by hard, patient labour into thread,
woven with care and skill into the woof, and by exposure to light and
darkness, dew and sunshine, heat and cold, is bleachedand fulled into shining
linen, so shall the glorious appearance ofthe redeemed come out of the great
tribulation of life, and from the fulling in the blood of the Lamb.
(W. E. M. Linfield, D. D.)
An emblem of the useless
F. Greeves.
A reed is, at the best, but a very ignoble growthin the vegetable world; it has
no flowers for the hand of taste;it has no fruits for the lap of toil; it has no
timber for architecture;it canform no weaponfor war; it may render a very
poor and uncertain support if you cut it into a slender staff, or it may perhaps
solace a wearyhour with very questionable music if you shape it into a
shepherd's pipe; but at the best a reed is one of the leastprecious things in the
vegetable kingdom.
(F. Greeves.)
Weak grace maybe victorious

S. Charnock.
I. THE OBJECT.
1. A bruised reed — such as are convincedof their own weakness, vanity, and
emptiness.
2. The smoking flax of the wick of a candle, wherein there is not only no
profit, but some trouble and noisomeness.
II. THE ACT — "He shall not break... not quench."
III. THE CONTINUANCE OF IT — "Till He send forth judgment unto
victory." Doctrine. True; though weak, graceshallbe preserved, and in the
end prove victorious.
1. The love of Godis engagedin its preservation.
2. The power of God.
3. The holiness of God.
4. The wisdom of God.
5. The glory of God.Further, Christ is engagedin this work, as
(1)A purchaser of His people;
(2)An actual proprietor and possessorby way of
(a)donation from His Father;
(b)conquest of every gracious person;
(c)mutual consentand agreement;
(d)appointment to take care of every believer.Christ's charge was
(a)to redeem them;
(b)to be their governor;
(c)to receive them;

(d)to perfect them.
(S. Charnock.)
Bruised reed
S. Charnock.
takes it for a musical instrument made of a reed which shepherds used to
have, which, when bruised, is flung awayby the musician, as disdaining to
spend his breath upon such a vile instrument that emits no pleasantsound.
(S. Charnock.)
Smoking flax
Maldonatus.
Though He walk in the way where bruised reeds lie, He will step over them,
and not break them more; He will not tread upon a little smoking flax that lies
languishing upon the ground, and so put it out with His foot, though it hurts
the eyes with its smoke, and offends the nostrils with its stench.
(Maldonatus.)
Security in abundant grace
S. Charnock.
The sun is not able to dry up a drop of sea-waterthat lies in the midst of the
sand, which the sea everyminute rolls upon and preserves;neither can the
flesh the leastgrace, while the fulness of Christ flows out upon it to supply it.
(S. Charnock.)

Specialcare of the weak ones
S. Charnock.
As the sickly, faint child, hardly able to go, and not the strong one, is the
objectof the father's pity, the weakerthy faith, which lies mixed with a world
of strong corruptions, the more will Christ be affectedwith thy case, and pity
that grace ofHis own which suffers under them.
(S. Charnock.)
Safetyin being like Christ
S. Charnock.
Well, then, will Christ suffer one to perish who hath the same nature, spirit,
and mind which He Himself hath? Will He endure that His own picture,
limned by the art of His Spirit, with the colours of His own blood, in so near a
resemblance to Him, that He hath not His image againin anything in the
world besides it; and this drawn for His own glory, that He might be a head
among many brethren; will He suffer so excellenta piece as this to be torn in
pieces, in contempt of Him, either by flesh or devils?
(S. Charnock.)
Grace never blown quite out
S. Charnock.
Grace cannever be so blown out, but there will be some smoke, some spark,
whereby it may be rekindled. The smoking snuff of Peter's grace was lighted
againby a sudden look of his Master.
(S. Charnock.)
Surprise at safety of Divine life in souls

S. Charnock.
To see a rich jewelin a child's hand, with a troop of thieves about him
snatching at it, and yet not able to plunder, would raise an astonishment both
in the actors and spectators, andmake them conclude an invisible strength
that protects the child, and defeats the invaders.
(S. Charnock.)
Weak grace, weak glory
S. Charnock.
Though weak grace willcarry a man to heaven, it will be just as a small and
weak vesselsurprisedby a shattering storm, which, though it may getto the
shore, yet with excessive hardships anti fears;such will sail through a stormy
sea, and have a daily contestwith stormy doubts, ready to oversettheir hopes;
whereas a stout ship, well rigged, will play with the waves in the midst of a
tempest, and at lastpass through all difficulties, without many fears, into its
haven.
(S. Charnock.)
Weak Christians
Sibbes.
Weak Christians are like glasseswhichare hurt with the leastviolent usage,
otherwise, if gently handled, will continue a long time.
(Sibbes.)
Goodin seeming evils
Sibbes.

Some things, though bad in themselves, yet discoversome good, as smoke
discovers some fire. Breaking out in the body shows strengthof nature. Some
infirmities discovermore goodthan some seeming beautiful actions. Betterit
is that the watershould run something muddily than not at all. Job had more
grace in his distempers than his friends in their seeming wise carriage.
(Sibbes.)
COMMENTARIES
Ellicott's Commentary for English Readers
(20) A bruised reed shall he not break.—The prophet’s words described a
characterof extremestgentleness. The “bruisedreed” is the type of one
broken by the weightof sorrow, orcare, or sin. Such a one men in general
disregardor trample on. The Christ did not so act, but sought rather to bind
up and strengthen. The “smoking flax” is the wick of the lamp which has
ceasedto burn clearly, and the clouded flame of which seems to call for
prompt extinction. Here (as afterwards, in Matthew 25:1-8)we read a parable
of the souls in which the light that should shine before men has growndim.
Base desires have cloggedit; it is no longer fed with the true oil. For such the
self-righteous Pharisee hadno pity; he simply gave thanks that his own lamp
was burning. But the Christ in His tenderness sought, if it were possible, to
trim the lamp and to pour in the oil till the flame was bright again. We cannot
help feeling, as we read the words, that the publican-apostle had found their
fulfilment in his own personalexperience of the profound tenderness of his
Master.
Till he send forth judgment unto victory.—In the Hebrew, unto truth. The
citation was apparently from memory. What is implied in both readings is,

that this tender compassionwas to characterise the whole work of the Christ
until the time of final judgment should arrive, and truth should at lastprevail.
Matthew Henry's Concise Commentary
12:14-21 The Pharisees took counselto find some accusation, that Jesus might
be condemned to death. Aware of their design, as his time was not come, he
retired from that place. Face does notmore exactly answerto face in water,
than the characterofChrist drawn by the prophet, to his temper and conduct
as described by the evangelists.Let us with cheerful confidence commit our
souls to so kind and faithful a Friend. Farfrom breaking, he will strengthen
the bruised reed; far from quenching the smoking flax, or wick nearly out, he
will rather blow it up into a flame. Let us lay aside contentious and angry
debates;let us receive one another as Christ receives us. And while
encouragedby the gracious kindness of our Lord, we should pray that his
Spirit may rest upon us, and make us able to copy his example.
Barnes'Notes on the Bible
A bruised reed ... - The reed is an emblem of feebleness,as wellas of fickleness
or want of stability, Matthew 11:7. A bruised, broken reedis an emblem of the
poor and oppressed. It means that he would not oppress the feeble and poor,
as victorious warriors and conquerors did. It is also an expressive emblem of
the soulbroken and contrite on accountof sin; weeping and mourning for
transgression. He will not break it; that is, he will not be severe, unforgiving,
and cruel. He will heal it, pardon it, and give it strength.
Smoking flax - This refers to the wick of a lamp when the oil is exhausted - the
dying, flickering flame and smoke that hang over it. It is an emblem, also, of
feebleness andinfirmity. He would not further oppress those who had a little
strength; he would not put out hope and life when it seemedto be almost
extinct. He would not be like the Pharisees, proud and overbearing, and
trampling down the poor. It is expressive, also, ofthe languishing graces ofthe
people of God. He will not treat them harshly or unkindly, but will cherish the
feeble flame, minister the "oil" of grace, and kindle it into a blaze.

Till he send forth judgment unto victory - "Judgment" here means truth - the
truth of God, the gospel. It shall be victorious - it shall not be vanquished.
Though the Messiahis not "such" a conqueror as the Jews expected, yethe
"shall" conquer. Though mild and retiring, yet he will be victorious.
Jamieson-Fausset-BrownBible Commentary
20. A bruised reed shall he not break, and smoking flax shall he not quench,
till he send forth judgment unto victory—"unto truth," says the Hebrew
original, and the Septuagint also. But our Evangelistmerely seizes the spirit,
instead of the letter of the prediction in this point. The grandeur and
completeness ofMessiah'svictories would prove, it seems, notmore wonderful
than the unobtrusive noiselessnesswith which they were to be achieved. And
whereas one rough touch will break a bruised reed, and quench the flickering,
smoking flax, His it should be, with matchless tenderness, love, and skill, to lift
up the meek, to strengthen the weak hands and confirm the feeble knees, to
comfort all that mourn, to sayto them that are of a fearful heart, Be strong,
fear not.
Matthew Poole's Commentary
He shall carry on his work with so little noise, that if he trod upon a bruised
reed he should not break it. Or, he shall not despise the afflicted, that are as
bruised reeds and smoking flax. But the best expositors interpret it of Christ’s
kindness to people’s souls; he will not discourage those thatare weak in faith,
or weak in hope.
Smoking flax signifieth flax in the kindling of which the fire had not prevailed,
and so is a very apt metaphor to express such as believe, but are full of doubts
and fears, or such as have a truth of grace, but yet much corruption; Christ is
prophesied of as one that will encourage,not discourage,suchsouls.
Until he hath brought forth judgment unto victory; Isaiahsaith, unto truth.
Some think that until here only signifies the event of the thing, not a term of

time, for there shall never be a time when Christ shall break a bruised reed,
or quench a smoking flax, in the sense before mentioned. By judgment here
may be meant, as before, what his Father hath judged right, until he hath
causedthe doctrine of the gospel, and the Messiah, to be believed and
embracedof all the world. Or, until he shall have brought forth the judgment
of those broken reeds and that smoking flax unto victory, until such souls be
made perfect in faith and holiness, and shall have got a victory over all its
unbelief and other corruptions. Or, until he hath brought forth condemnation
unto victory, (for so the word signifieth), till he hath conquered death and
hell, so as there shall be no condemnation to any soulthat is in Christ Jesus,
Romans 8:1. Or, until the last judgment comes, which shall determine in a
perfect absolutionand acquittal of all his people, and in a perfectvictory over
all his enemies.
Gill's Exposition of the Entire Bible
A bruised reed shall he not break,.... Various are the thoughts of interpreters,
about what is meant by this, and by
the smoking flax shall he not quench. Some think the Scribes and Pharisees
are designed, whose powerChrist could easilycrush, and their wrath and fury
restrain, but would not, till the time of his vengeance wascome. Others that
the publicans and sinners are intended, of whose conversionand salvation
there were more hope than of the Scribes and Pharisees;and which Christ
greatly soughtafter, and therefore cherishedand encouragedthem in his
ministry and conversation. Some are of opinion, that such who have fallen
into sin, and are under greatdecays of grace, are meant, whom Christ has
compassionon, succours, and restores:but rather young converts, such as are
under first awakenings,are here pointed at; who, like to a "bruised reed", or
"broken" one, one that is in some measure broke, near being broken to pieces,
are wounded in their spirits, have their hearts broken and contrite, under a
sense oftheir sinfulness, vileness, weakness, andunworthiness; whom Christ
is so far from breaking and destroying, that he binds up their broken hearts,
heals their wounds, and restores comforts to them: and who are like to
"smoking flax", or, as the Syriac reads it, , "a smoking lamp"; to which the
Arabic and Persic versions agree;meaning the wick of the lamp, which being

just lighted, seems ready to go out, having scarce anylight, only a little fire in
it, which makes it smoke:so these have but little light of knowledge,faith, and
comfort, and a great dealof darkness and infirmity; only there is some
warmth in their affections, which go upwards "like pillars of smoke,
perfumed with frankincense";and such Christ is so far from neglecting, and
putting out, that he blows up the sparks ofgrace into a flame, and never
utterly leaves the work,
till he sends forth judgment into victory; that is, till he sends forth the Gospel
into their hearts, accompaniedwith his mighty power, in the light and comfort
of it; which informs their judgments, enlightens their understandings, bows
their wills, raises their affections, sanctifies their souls, works effectuallyin
them, under the influence of his Spirit and grace, to the carrying on of the
work of grace in them to the end; and making them victorious over all their
enemies, and more than conquerors, through him that has loved them. The
Targum of Jonathan paraphrases the words thus;
"the meek, who are as a bruised reed, he will not break;and the poor, who
are as an obscure lamp, he will not quench.''
Geneva Study Bible
A bruised reed shall he not break, and smoking flax shall he not quench, till
he {d} send forth judgment unto victory.
(d) He will pronounce sentence and judgment, in spite of the world and Satan,
and show himself conquerorover all his enemies.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
20. till he send forth judgment unto victory] Until He shall make (1) the
Gospelor (2) His judgment victorious.
Bengel's Gnomen
Matthew 12:20. Κάλαμον, a reed) In Hebrew ‫]365[.הנק‬Jerome ad.
Algasiam,[564]quæJames 2, interprets the bruised reed of Israel;and the

smoking flax, of the people congregatedfrom the Gentiles, who, the fire of the
natural law being extinguished, were envelopedin the errors of a most bitter
smoke, which is hurtful to the eyes, and of a thick darkness. WhomHe not
only forbore to extinguish and reduce to ashes, but also, on the contrary, from
the spark, which was small and all but dying, arousedgreatflames, so that the
whole world should burn with that fire of our Lord and Saviour which He
came to send upon earth, and desires to kindle in the hearts of all.—οὐ
κατεάξει, οὐ σβέσει, shall He not break, shall He not quench) An instance of
Litotes for “He shall especiallycherish.” Cf. Matthew 12:7, ch. Matthew
11:28;Isaiah 42:3; Isaiah61:1-3.—ἐκβάλῃ, sendforth, extend) In the Hebrew
yb deredner ylnommoc era [565]sbrev htob .V .S eht nI.‫ישים‬ dna ‫יוציא‬
ἘΚΒΆΛΛΕΙΝ, to extend.—εἰς νῖκος, unto victory) The LXX. frequently
render ‫חצנק‬ (for ever) by εἰς νῖκος, which is the force of the phrase in this
passage;i.e. so that nothing may resistthem for ever.
[563]‫,הנק‬ a reed—evidently the original of the word cane, which has found its
way, I believe, into every Europeanlanguage. Gr. κάννα, κάννη or κάνη. Lat.
Canna; Fr. Cane;Span. Cana; Port. Cana or Canna. Cf. also the German
Kaneie.—(I. B.)
[564]An epistle written by St Jerome to an Easternlady of the name of
Algasia, who had propounded twelve questions to him. He begins by a quaint
and courteous proemium, in which he fancifully compares her to the Queenof
Sheba, and then proceeds to answerher questions in order.—(I. B.)
[565]Sc. ‫יא‬ ̇‫צ‬ ִ‫הו‬ the Hiphil of ‫א‬ ָ‫צ‬‫צצ‬‫י‬, and ‫ֽׂם‬ ָ‫.ם‬ Bengeldoes not mean to saythat the
LXX. render them so in this passage(whichis not the case witheither of
them), but that they do so elsewhere;and, consequently, that St Matthew is
justified in doing so here.—(I. B.)
Pulpit Commentary

Verse 20. - A bruised reed shall he not break, and-smoking flax shall he not
quench. Though what more feeble than a crackedreedor a wick just
flickering? Yet he reckons neitheras useless;he allows for possibilities of
improvement. His treatment of the believer who is weakest, and, so to speak,
leastalive, is marked by long-suffering and gentleness.Observe that
(1) Matthew omits the words, "He shall not burn dimly nor be discouraged,"
because he is not concernedwith anything else than Christ's relation to
others;
(2) he combines into one the two clauses ofIsaiah, "He shall bring forth
judgment in truth" and "Till he have set judgment in the earth." Till he send
forth (ἕως α}ν ἐκβάλῃ). This being the supreme object of Messiah's life and
energy - bringing out, as from his own plans and resources, judgment unto
victory; i.e. the revelationof the Divine Law (ver. 18, note) to a successful
issue in human hearts. Unto victory. Apparently only a paraphrase of the
thought in Isaiah.
Vincent's Word Studies
Flax
The Hebrew is, literally, a dimly burning wick he shall not quench (Isaiah
42:3). The quotation stops at the end of the third verse in the prophecy; but
the succeeding verse is beautifully suggestive as describing the Servantof
Jehovahby the same figures in which he pictures his suffering ones - a wick
and a reed. "He shall not burn dimly, neither shall his spirit be crushed." He
himself, partaking of the nature of our frail humanity, is both a lamp and a
reed, humble, but not to be broken, and the "light of the world." Compare the
beautiful passagein Dante, where Cato directs Virgil to washawaythe stains
of the nether world from Dante's face, and to prepare him for the ascentof
the purgatorial mount by girding him with a rush, the emblem of humility:
"Go, then, and see thou gird this one about

With a smooth rush, and that thou washhis face,
So that thou cleanse awayallstain therefrom.
For 'twere not fitting that the eye o'ercast
By any mist should go before the first
Angel, who is of those of Paradise.
This little island, round about its base,
Below there, yonder, where the billow beats it,
Doth rushes bear upon its washy ooze.
No other plant that putteth forth the leaf,
Or that doth indurate, can there have life,
Becauseit yieldeth not unto the shocks.
PRECEPTAUSTIN RESOURCES
GREG ALLEN
"The Unquarrelling Conqueror"
Matthew 12:14-21
Theme: Jesus'manner toward those who opposedHim revealedHis true
nature as the Messiahsentfrom God.

(Delivered Sunday, June 25, 2006 at Bethany Bible Church. Unless otherwise
noted, all Scripture references are takenfrom The Holy Bible, New King
James Version; copyright 1982, Thomas Nelson, Inc.)
We come today to a passage inMatthew's Gospelthat would be easyto pass
by. At first glance, it might leave you wondering why it was included. But on
closerexamination, it proves to be one of the most important passagesin this
Gospelnarrative. In fact, I believe it expresses the very heart of Matthew's
Gospel. It reveals truths about the characterof Lord Jesus Christ, and of the
mission that He fulfilled, that are both vital and remarkable.
* * * * * * * * * *
The setting for these words is very important to take into account. They come
in a central place in Matthew's telling of the Gospelstory; and particularly at
the time when oppositionto our Savior's message andministry was mounting.
Jesus had just healeda man on the Sabbath in the synagogue (vv. 9-13). Prior
to that point, He had been approachedby the Pharisees becauseHe and His
disciples had walkedthrough a grain field, and had rubbed heads of grain
togetherin their hands and ate—thus, in the view of the Pharisees, breaking
the Sabbath. At that time, Jesus told the Phariseesthat He Himself was the
Lord of the Sabbath. He presented Himself as the one who had authority even
over the Sabbath day. And now, He has proven His authority by the fact that
He has healed a man on the Sabbath in the very synagogue ofthe Pharisees.
And so, in verse 14, we read, “Then the Pharisees wentout and plotted against
Him, how they might destroy Him.” The fact that He had healed a man and
ended the man's suffering meant nothing to them. The only thing that
mattered to them was the fact that Jesus did so on the Sabbath day—and
thereby violating their rules about the keeping of God's day of rest. (I stress
that they were “their” rules—not God's.)
So; the opposition againstJesus was growing in earnest. It was taking a
deadly turn. The Pharisees andreligious leaders had setinto motion plans to
destroy Him—plans that would eventually lead to His crucifixion. And it's

then that we find this very unusual—seeminglyunimportant insertion into the
story:
But when Jesus knew it, He withdrew from there. And greatmultitudes
followedHim, and He healed them all. Yet He warned them not to make Him
known, that it might be fulfilled which was spokenby Isaiah the prophet,
saying:
“Behold!My Servant whom I have chosen,
My Belovedin whom My soul is well pleased!
I will put My Spirit upon Him,
And He will declare justice to the Gentiles.
He will not quarrel nor cry out,
Nor will anyone hear His voice in the streets.
A bruised reed He will not break,
And smoking flax He will not quench,
Till He sends forth justice to victory;
And in His name Gentiles will trust” (Matthew 12:15-21).
The importance of this passageis in that it tells us the characterofour
Savior's ministry which is being describedby Matthew throughout his Gospel.
It helps us understand why Jesus—formuch of His earthly ministry—kept
distant from the Jewishleaders who opposedHim. In Matthew's story, Jesus
doesn't go to Jerusalemuntil chapter 21—andeven then, it was in order to
submit Himself to death on the cross. Eventhough a greatand powerful
multitude of people followedJesus, He nevertheless didn't come to fight and
do battle with the religious leaders of the day. He did not come to do battle
with those who opposedHim. Instead, He came to teachthe truths about His
Father's kingdom to those who would hear Him, and then die on the cross so
that sinners may become citizens of that kingdom.

But this passage alsoproves something else about Jesus. In it, Matthew
reminds us that—long before Jesus came—Godtold the people of Israelwhat
kind of a MessiahHe would be. And here, Matthew gives proof that Jesus
came and fulfilled the kind of ministry that God saidHe would—and did so in
the very manner that the Scriptures promised.
Matthew—who wrote His Gospelprimarily to Jewishreaders—wasproving
that even though the Jewishpeople rejectedJesus, He truly was the Messiah
that the Scriptures promised He would be. His manner toward those who
opposedHim revealedHis true nature as the Messiahsentfrom God, and sets
the tone for what Matthew then goes on to tell us in the rest of His Gospel.
* * * * * * * * * *
Look, first, at what this passage tells us of . . .
1. HIS MANNER TOWARD THOSE WHO OPPOSED HIM (vv. 14-16).
The manner of our Saviortoward His opponents, as it is found throughout the
Gospelaccounts, is a fascinating thing to think about. We read in John's
Gospelthat, when He was arrestedin the garden, He askedthe Roman
soldiers who they were seeking;and when they said, “Jesus ofNazareth,” He
said, “I am He”—and they drew back and fell to the ground (John 18:4-6).
They then, of course, gotup and arrestedHim; but what a subtle display of
His powerthat was!He surely could have spoke the word, and left those who
came to arrest Him all flat on the ground to stay there—or worse!But He
didn't.
Or consider how, when Simon Peter—seeking to defend the Lord—drew out a
swordand attackedthe servant of the high priest. Jesus stopped Peter;and
said “Put your swordin its place, for all who take the swordshall perish by
the sword. Or do you think that I cannot now pray to My Father, and He will
provide Me with more than twelve legions of angels?”(Matthew 26:52-53).
We read in the scriptures of the Old Testamentthat just one angel alone was
able to kill 185,000soldiers ofthe Assyrian army (2 Kings 19:35)!What could
twelve legions of angels do?

If it had been the Savior's will, He could have calledfor a large army of
indescribably mighty angels to come pouring out of heaven to His aid. And we
can be sure that they were all standing at attention—swords drawn, and
eagerlypoisedto come rushing to earth at His command. But He did not issue
any such command. Instead, the almighty King of heavenly glory refrained
from calling for His angelic army; and insteadmeekly allowedHimself to be
takencaptive. He even rebuked Peterfor trying to prevent His arrest; and
askedhim, “How then could the Scriptures be fulfilled, that it must happen
thus?” (v. 54).
Or think back to all the times when the Pharisees andSadducees and religious
leaders soughtto trap Jesus in His words. He could have made such ridiculous
fools out of them that they would have been the utter shame and mock of all
the people around them. In fact, let's be perfectly honest: As the Sonof God, it
would have been in His power to simply speak the word and cause them to fall
over dead. That would have ended all opposition then and there! But instead,
our Savioransweredtheir question in such a way as to not only revealtheir
folly, but also to allow them the freedom to walk away—eitherto repent or to
plot againstHim at a future date.
Clearly, Jesus didn't come into this world to fight people. He didn't come as
the people of Israel expectedthe Messiahto come—thatis, as a mighty,
conquering warrior whose armor was shiny and whose swordwas drawn. He
didn't come to calla people to Himself that He would make into an aggressive
conquering army that could overwhelm the nations by force. He very easily
could have; but He didn't. Instead, He taught the truths of the kingdom in a
meek and lowly manner; and eventually died on the cross as a suffering
Savior.
But note wellthat, as a result of His quiet, consistentprocessionalong the
path of obedience that His Father calledHim to, He brought about eternal
victory for us all.
* * * * * * * * * *
Look at what we see in this passage.We're told that the Phariseeswentout to
plot againstHim, “how they might destroyHim.” And Matthew tells us, “But

when Jesus knew it . . .” Apparently, the news of this plot was brought to His
attention. The Greek wordthat is used suggests thatit was something He
learned. It may have been that someone told Him about it along the way. And
yet, we don't read that, in response, He spoke the word and sent the angels to
slay His enemies. We don't read that He simply willed that their hearts stop
beating, or their lungs to stop breathing, and that they all fall over dead.
Instead, we're simply told that “He withdrew from there”.
We know that Jesus'withdraw was not as an effort to run and hide. We know
that isn't the case, becausewe're next told that “greatmultitudes followed
Him”. How could a man “hide” with a greatmultitude following Him?
Rather, He was simply doing what He had told His disciples to do earlier:
“And whoeverwill not receive nor hear your words, when you depart from
that house or city, shake off the dust from your feet” (Matthew 10:14). To
shake the dust off was, in effect, to say, “If you don't want or Lord or His
message, then we will leave peacefullyand completely. We will not even take
your dust with us.” Or again, later on, He told them, “When they persecute
you in this city, flee to another” (v. 23). And so here, He was simply modeling
to His disciples what He taught them to do. He simply moved on.
Jesus didn't stayto fight with those who opposedHim; but insteadpeacefully,
calmly departed from whereverit was that He was not welcomed. Now, that
doesn't mean that He didn't also speak the truth to those who rejectedHim. In
the previous chapter, we're told that He told those who rejectedHis message,
“Woe to you . . .” (Matthew 11:21-24). He was honestwith those who rejected
Him; and let them know that in rejecting Him, they were embracing eternal
loss. But He allowedthem to choose.He didn't force Himself on anyone. He
didn't do battle with those who opposedHim. He simply left.
* * * * * * * * * *
And then, notice that we're told that “greatmultitudes followedHim, and He
healed them all.” That's fascinating, isn't it? The opposition He receivedfrom
the Phariseesoverthe fact that He healed a man on the Sabbath resulted in
even greaternumbers following Him—and in Him healing a whole multitude

of people! He left from those who didn't want Him; but He made sure to
gather to Himself those who did.
But look at what else it says:“Yet He warned them [that is, those He healed]
not to make Him known.” Though He healed the multitudes, He didn't want it
to be made manifest that He did so. In fact, He strongly admonished them not
to make Him known.
There might have been some practicalreasons forthis. He might have wanted
to avoid having even greatermultitudes come to Him—multitudes so great
that He could no longermove about. Or, He might have wishedto avoid any
additional and unnecessaryconflicts with the Pharisees. Itmay be that He
wanted to prevent any distractionfrom His message—notwanting people to
focus on the healings instead of on His teachings concerning the kingdom. It
could be that He wanted to discourage anymisguided 'messianic'expectations
and enthusiasms that would distract from His intention to eventually go to the
cross. It may even have been that He didn't want the ministry of the Holy
Spirit—as revealedthrough the miracle of healings—to be dishonored by
those who opposedHim; since, as we will see, the very next thing that
happened in Matthew's Gospelwas that the Pharisees daredto attribute His
healing work to the powerof the devil (vv. 22-24).
All of these things may have been possible. But the clearestreason—the
reasonthat Matthew, under the guidance of the Holy Spirit gives to us—for
why Jesus warnedthe people not to make Him known, is told to us in verse
17: “. . . that it might be fulfilled which was spokenby Isaiahthe prophet . . .”
In other words, Jesus'greatconcernwas that the Scripture might be fulfilled;
which tells us that He did not come to fight or quarrel; but that He would
come as a meek and humble “Servant”.
* * * * * * * * * *
Dearbrother or sister; Jesus not only faithfully obeyedthe Father's will, and
kept true to the prophetic Scriptures concerning His earthly ministry; but He
also setan example for you and me to follow. He did not come into this world
to be a brawler and a fighter—although it would have been in His powerto do
so . . . and to win! He didn't come to make fools of His opponents—although

He most certainly could have! He didn't come to shout and cry in the streets in
a hostile way—althoughit would have been certain that He would have been
heard like no one else would be heard! But the factis that He came for none of
those reasons.
Rather, He came to proclaim a message—thatthe kingdom of God was at
hand; and then, to fulfill His ministry as an atoning sacrifice in such a way as
to make it possible for sinners to enter into that kingdom. If His message
wasn't welcomed, He didn't fight about it. He simply moved on from those
who didn't want Him, and went instead to those who would receive Him—
confident that His task was the decree of His sovereignFather, and that it
would succeed.
And that's how we are to operate. In 2 Timothy 2:23-26, the apostle Paul
wrote instructions to PastorTimothy; and he told him to stand strong in the
faith and to guard his own life of holiness and purity;
But avoid foolish and ignorant disputes, knowing that they generate strife.
And a servant of the Lord must not quarrel but be gentle to all, able to teach,
patient, in humility correcting those who are in opposition, if God perhaps
will grant them repentance, so that they may know the truth, and that they
may come to their senses and escapethe snare of the devil, having been taken
captive by him to do his will (2 Timothy 2:23-26).
He told his ministry-colleague Titus to teachthis to the people under his care:
Remind them to be subjectto rulers and authorities, to obey, to be ready for
every goodwork, to speak evil of no one, to be peaceable,gentle, showing all
humility to all men. For we ourselves were also once foolish, disobedient,
deceived, serving various lusts and pleasures, living in malice and envy,
hateful and hating one another (Titus 3:1-3).
Sometimes as Christians, we think that it's our duty to “fight the goodfight of
faith” by fighting people!And there's no doubt about it; we are called to
contend earnestlyfor the faith once delivered to the saints (Jude 3). But as
Paul said, “Forthough we walk in the flesh, we do not war according to the
flesh. Forthe weapons ofour warfare are not carnal but mighty through God

for pulling down strongholds, casting downarguments and every high thing
that exalts itself againstthe knowledge ofGod, bringing every thought into
captivity to the obedience of Christ . . .” (2 Corinthians 10:3-5). Our battles
are not againstpeople, but againstideas, and beliefs, and philosophies that
have their origin in the lies of the devil. “We do not wrestle againstflesh and
blood,” as Paul says elsewhere, “but againstprincipalities, againstpowers,
againstthe rulers of the darkness of this age, againstspiritual hosts of
wickednessin the heavenly places” (Ephesians 6:12).
We sometimes think that—when our faith is opposedviciously by the people
of this world—we are to, as it were, 'fight fire with fire' in our efforts to
advance the kingdom of Christ. If we are treated aggressively, then we think
that we must be aggressive in return. But the apostle James warns us, “So
then, my beloved brethren, let every man be swift to hear, slow to speak, slow
to wrath; for the wrath of man does not produce the righteousness ofGod”
(James 1:19-20). We sometimes think that we are to combat the wisdom of
this world by aggressivelymaking fools of those who hold to it; but James tells
us that “the wisdom that is from above is first pure, then peaceable,gentle,
willing to yield, full of mercy and goodfruits, without partiality and without
hypocrisy” (James 3:17). And I especiallyappreciate whatJames says next:
“Now the fruit of righteousness is sownin peace by those who make peace” (v.
18).
We are not to fight with people. We are, instead, to faithfully proclaim the
truth of the gospel—andlive lives of holiness that adorn that truth—and,
when our messageis rejected, we move on. And when we are persecutedfor it,
leave it to God to take care of it. This—I believe—is what the Book of
Revelationmeans when it speaksof“the patience [or endurance] and the faith
of the saints” (Revelation13:10).
Jesus said, “[L]ove your enemies, bless those who curse you, do goodto those
who hate you, and pray for those who spitefully use you . . .” (Matthew 5:44).
That was the manner our Lord exhibited toward those who opposedHim.
And when we are opposedbecause ofHim, let it be our manner too.
* * * * * * * * * *

But Matthew makes it clearin this passagethatthere was something greater
in view than just the manner of Jesus towardthose who opposedHim. We also
see . . .
2. HOW THIS FULFILLED PROPHETIC PROMISESABOUT HIM (vv. 17-
21).
Matthew goes on to quote from Isaiah 42:1-4. This, by the way, is the longest
quote from a single Old Testamentpassagein all of the Gospelof Matthew.
Matthew's quote is a little different from the way this passage reads in Isaiah.
It may have been a loose quotation—influencedsomewhatby the Greek
translation of Matthew's day; or it may have been that the Holy Spirit led
Matthew to quote it in such a way as to stress the prophetic significance ofit.
But it is given to us here—right at the very heart of the Gospelof Matthew—
in order to show that this is who Jesus is, and that this is why it was that He
came.
Matthew says;
. . . [T]hat it might be fulfilled which was spokenby Isaiahthe prophet,
saying:
“Behold!My Servant whom I have chosen,
My Belovedin whom My soul is well pleased!
I will put My Spirit upon Him,
And He will declare justice to the Gentiles.
He will not quarrel nor cry out,
Nor will anyone hear His voice in the streets.
A bruised reed He will not break,
And smoking flax He will not quench,
Till He sends forth justice to victory;
And in His name Gentiles will trust” (Matthew 12:17-21.

* * * * * * * * * *
We shouldn't ignore the first thing that this passagetells us. It tells us to
“Behold”—to look carefullyat Jesus and to considerHim. Let's take the time
to do so.
First, considerwhat this tells us about the Lord Jesus Himself. Forexample, it
tells us that He is the Servant of God—for God says, “Behold!My Servant”.
That's the prophetic name that God gave to Jesus in the book of Isaiah—“My
Servant” (Isaiah 52:13). It described the central motivation of Jesus'life. He
Himself said, “My food is to do the will of Him who sent Me, and to finish His
work” (John 4:34). He said, “. . . I do not seek Myown will but the will of the
Father who sent Me” (John 5:30). He said, “ForI have come down from
heaven, not to do My own will, but the will of Him who sent Me” (John 6:38).
He said that “. . . the Son of Man did not come to be served, but to serve, and
to give His life a ransom for many” (Matthew 20:28). Jesus was notselfishly
ambitious. He didn't come to fulfill His own will. He came to do—fully and
exclusively—the will of the Fatherwho sent Him.
And then, notice that God calledHim “My Servant whom I have chosen.”
Jesus'identity as “the Christ” meant that He was the anointed one—the one
God had chosen. Petersaidthat we come to Him “as to a living stone, rejected
indeed by men, but chosenby God and precious . . .” (1 Peter2:4). And did
you know that even His enemies recognizedthis about Him? At the cross, the
rulers mockedHim and said, “He saved others, let Him save Himself if He is
the Christ, the chosenof God” (Luke 23:35). There is salvation in no one else,
as Petersaid, “for there is no other name under heaven given among men by
which we must be saved” (Acts 4:12). There is no other, because He alone is
the one whom God has “chosen”. How important, then, that we “behold”
Him!
He is also the “beloved” of God. God the Fathernot has not only identified
Him to us as the one He has chosen;but He has also declaredHim to be the
beloved of God “in whom My soul is wellpleased”. His life was a pleasing
aroma—a sweetsavorto the Father. At His baptism, the Father declared,
“This is My beloved Son, in whom I am wellpleased” (Matthew 3:17; see also

2 Peter1:17). Paul spoke of the Father's delight in the Sonwhen he called
Jesus, “the Son of His love” (Colossians 1:13).
Then, note that the Father uniquely marked Jesus out to all by the fact that
He placed the Holy Spirit upon Him. It says, “I will put My Spirit upon Him .
. .” In Isaiah 11:1-2, we're given this promise about the Lord Jesus Christ:
“There shall come forth a Rod from the stem of Jesse[that is to say, He will
come from the linage of King David—ofwhom Jessewas the father], and a
Branch shall grow out of his roots. The Spirit of the LORD shall restupon
Him, the Spirit of wisdom and understanding, the Spirit of counseland might,
the Spirit of knowledge and of the fear of the LORD” (Isaiah 11:1-2). This too
was made plain to everyone at Jesus'baptism. John the Baptistsaid,
“I saw the Spirit descending from heaven like a dove, and He remained upon
Him. I did not know Him, but He who sent me to baptize with watersaid to
me, 'Upon whom you see the Spirit descending, and remaining on Him, this is
He who baptizes with the Holy Spirit. And I have seenand testifiedthat this is
the Sonof God” (John 1:32-34).
Petersaid that “Godanointed Jesus of Nazarethwith the Holy Spirit, who
went about doing goodand healing all who were oppressedby the devil, for
God was with Him (Acts 10:38). And Jesus Himself even quoted Isaiah61:1-3
and applied it to Himself; saying:
“ The Spirit of the LORD is upon Me,
BecauseHe has anointed Me
To preach the gospelto the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives
And recoveryof sight to the blind,
To set at liberty those who are oppressed;
To proclaim the acceptable yearof the LORD” (Luke 4:18-19).

Now;all of these things of who Jesus is. It's important that we obey the
command of God from this prophetic passage;and that we truly “behold”
Jesus. One of the reasons Godled Matthew to record His Gospelis so that we
might do so.
* * * * * * * * * *
And next, note how this passagespeaksofwhat Jesus would do. First, it says,
“And He will declare justice to the Gentiles”. Jesus will be the one who
proclaims righteous judgment and equity to the peoples of the world. He will
not be like other earthly kings—who ruled in accordancewith their own will
for their ownends, and thus oppressedthe people under them. Isaiahtells us,
“He shall judge betweenthe nations, and rebuke many people; they shall beat
their swords into plowshares,and their spears into pruning hooks;nation
shall not lift up swordagainstnation, neither shall they learn war anymore”
(Isaiah 2:4).
And what a wonderful ruler He will be! We're told;
His delight is in the fear of the LORD,
And He shall not judge by the sight of His eyes,
Nor decide by the hearing of His ears;
But with righteousness He shall judge the poor,
And decide with equity for the meek of the earth;
He shall strike the earth with the rod of His mouth,
And with the breath of His lips He shall slay the wicked.
Righteousnessshallbe the belt of His loins,
And faithfulness the belt of His waist(Isaiah 11:3-5).
Then, notice how He would bring this about. We're told that, when this
promised one comes, He will do this with great patience and unobtrusiveness.
“He will not quarrel nor cry out, nor will anyone hear His voice in the
streets.” His manner would not be contentious. He would not brawl, or enter

into a yelling-match with His enemies. He would not stand on the rooftops and
holler in an obnoxious way; or call out with a megaphone in the streets. He
would not cause public disturbances and riots. Insteadwe will find Him to be
gentle and tender. We're told that “A bruised reed He will not break, and
smoking flax He will not quench”.
Some have understood these to be references to the Pharisees andto the
religious system they advocated;and have understood them to mean that,
when Jesus came, He would not aggressivelydestroytheir system. The
Pharisees were “bruisedreeds”, barelyable to stand up straight. They were to
be obeyed because they sat“in Moses'seat” (Matthew 23:2-3);but they were
not to be imitated because “theysay and do not do” (v. 3). They were “blind
leaders of the blind” (Matthew 15:14). But Jesus would not break them. The
Judaism that they taught was a smoking wick, almost about to be extinguished
completely. It had become encumbered with unbiblical rules and regulations;
and taught “as doctrines the commandments of men” (v. 9). But Jesus would
not snuff it out.
But others have understood these things to be references to Jesus'tenderness
to people who turn to Him. Those who are broken and wounded in life, He
would not break. Far from it! Rather, He would heal them and strengthen
them. Those who are mere “smoking flax”—those whosespiritual light was
about to be extinguished, He would not quench. Far from it! Rather, He
would blow upon them and cause them to burn even brighter in Himself. I
have to admit; I find both interpretations of these things to be attractive and
plausible.
But howeverwe understand these things, we should never considerHis
patience and tenderness to be ineffective! Jesus shows Himselfto be the
mighty Sonof God by the factthat He will be patient and tender, “till He
sends forth justice to victory”. And what a picture that is! Zechariah9:9-10
tells us;
“Rejoicegreatly, O daughter of Zion!
Shout, O daughter of Jerusalem!

Behold, your King is coming to you;
He is just and having salvation,
Lowly and riding on a donkey,
A colt, the foal of a donkey.
I will cut off the chariot from Ephraim
And the horse from Jerusalem;
The battle bow shall be cut off.
He shall speak peaceto the nations;
His dominion shall be ‘from sea to sea,
And from the River to the ends of the earth” (Zechariah 9:9-10).
And what will be the result? “And in His name Gentiles will trust”. That
would have been the furthest thing from the mind of any Jewishpersonwho
was looking for a conquering Messiah. Butthat's the plan of Godthrough
Christ.
* * * * * * * * * *
This is the marvel of the plan of God! It required that the promised Messiah
come to His people; but that His own people reject Him. Then; having
rejectedHim and having crucified Him; and He having been raisedfrom the
dead in power and glory, now all peoples from all nations may trust Him!
Did you know that this was what Jesus Himself told the apostle Paulwhen He
calledhim into the ministry of preaching the Gospel? Paulhad been an
aggressive Phariseeand defender of Judaism. He had sought to arrest
Christians and bring them to their death. But Jesus appearedto him on the
road to Damascus—knocking him off his horse with blindness. And Jesus said
to Him;
“I am Jesus, whomyou are persecuting. But rise and stand on your feet; for I
have appearedto you for this purpose, to make you a minister and a witness

both of the things which you have seenand of the things which I will yet
revealto you. I will deliver you from the Jewishpeople, as well as from the
Gentiles, to whom I now send you, to open their eyes, in order to turn them
from darkness to light, and from the powerof Satan to God, that they may
receive forgiveness ofsins and an inheritance among those who are sanctified
by faith in Me” (Acts 26:15-18).
No wonder Jesus behaved as He did! How glad we should be that He did so!
By His patience and endurance, He has opened the way for all peoples—Jews
and Gentiles—to come to Him. And let's always remember that, though He
was meek and mild in His first coming, He will not be that way in His second.
In Revelation19:11-16, we read:
Now I saw heavenopened, and behold a white horse. And He who saton him
was calledFaithful and True, and in righteousness He judges and makes war.
His eyes were like a flame of fire, and on His head were many crowns. He had
a name written that no one knew except Himself. He was clothedwith a robe
dipped in blood, and His name is calledThe Word of God. And the armies of
heaven, clothed in fine linen, white and clean, followedHim on white horses.
Now out of His mouth goes a sharp sword, that with it He should strike the
nations. And He Himself will rule them with a rod of iron. He Himself treads
the winepress ofthe fierceness andwrath of Almighty God. And He has on
His robe and on His thigh a name written:
KING OF KINGS
AND LORD OF LORDS (Revelation19:11-16).
Surely, then, He does send forth “justice to victory”! The first time, He comes
meek and mild—not contending; not fighting—and yet, He gloriouslywins in
the end!
* * * * * * * * * *
So, I hope you cannow appreciate what an important portion of Scripture
this otherwise-obscure passagetruly is. I don't think it would be too much of a
stretch to saythat it is the very heart of Matthew's Gospel!It presents our
Savior to us as “the unquarrelling conqueror”!

Let's be sure that we trust Him; and in doing so, patiently win the victory in
Him!
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Copyright © 2006 BethanyBible Church, All Rights Reserved
WILLIAM BARCLAY
(ii) He will not strive, nor cry aloud, nor will anyone hear his voice in the
streets. The word that is used for to cry aloud is the word that is used for the
barking of a dog, the croaking of a raven, the bawling of a drunken man, the
uproar of a discontentedaudience in a theatre. It means that Jesus wouldnot
brawl with men. We know all about the quarrels of conflicting parties, in
which eachtries to shout the other down. The hatred of theologians, the
odium theoligicum is one of the tragedies of the Christian Church. We know
all about the oppositions of politicians and of ideologies. In Jesus there is the
quiet, strong serenity of one who seeks to conquerby love, and not by strife of
words.
(iii) He will not break the crushed reed nor quench the smoking wick. The
reed may be bruised and hardly able to stand erect;the wick may be weak
and the light may be but a flicker. A man's witness may be shakyand weak;
the light of his life may be but a flickerand not a flame; but Jesus did not
come to discourage, but to encourage.He did not come to treat the weak with
contempt, but with understanding; he did not come to extinguish the weak
flame, but to nurse it back to a clearerand a strongerlight. The most precious
thing about Jesus is the fact that he is not the greatdiscourager, but the great
encourager.
(iv) In him the Gentiles will hope. With Jesus there came into the world the
invitation, not to a nation but to all men, to share in and to acceptthe love of
God. In him God was reaching out to every one with the offer of his love.

BRIAN BELL
5 MY SERVANT, MY BELOVED (15-21)A. In this brief passage, Matthew
identifies Jesus as the servant of Isa 42. This is the longestfulfillment citation
in the book. B. Slide16 (20) Bruised reed He will not break - Emphasizes His
kindness to the downtrodden/weak. 1. What’s weakerthan a bruised reed or a
smoldering wick?
5
2. NLT He will not crush the weakestreedor put out a flickering candle. 3.
Both examples, someone just barely bumps the reed that’s hanging on by a
hair & it is dead, or the slightestbreath on the failing wick & it’s
extinguished. 4. Weak things is Jesus’focus. [some ofGod’s children are
strong, Samsonrelocating the city’s gates. Benaiahwho killed 2 lion-like
heroes of Moab& Slide17 killed a lion on a snowyday. But the majority of us
are a timid, trembling people. We’re like the little shorebirds(Sanderlings)
that easilyspook playing tag with the waves. C. We are weak, feeble, frail,
fragile creatures...YET weak as we are, we have Jesus’promise...He will not
break us nor put us out. Herein is grace & graciousness. Hereinis love &
lovingkindness. We never need to shrink back from His touch. D. Slide18 We
are pressedon every side by troubles, but we are not crushed. We are
perplexed, but not driven to despair. We are hunted down, but never
abandoned by God. We getknockeddown, but we are not destroyed. 2
Cor.4:8,9
THE BRUISED REED-THE GENTLE JESUS

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