Exegetical and Hermeneutical Commentary of Matthew 12:20
A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
20. till he send forth judgment unto victory ] Until He shall make (1) the Gospel or (2) His judgment victorious.
Fuente: The Cambridge Bible for Schools and Colleges
Mat 12:20
A bruised reed shall He not break.
The tenderness of Christ
1. The originality of Christ. It is easy to smile on the strong and prosperous: Christs 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 practical Christs 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.)
Compassion of Christ to weak believers
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 knowledge, 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 compassion of Jesus Christ for weak believers.
1. The declarations and assurances of Jesus.
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 Redeemers gentleness
Consider this narrative:-
I. As an exhibition of the personal character and disposition of Jesus.
1. He did not abandon His work in disgust.
2. He did not flag in it, but still healed all 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 (Isa 42:1).
III. See the disposition of Jesus towards us individually.
1. Are we persecutors, He lets His meekness conquer hostility.
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. (Congregational Pulpit.)
Bruised reed and smoking flax
Christ has nothing in common with demagogues, or world conquerors. The characteristics of His operations:-
I. Quietness. Rivulets noisy; deep, full rivers, still. Stillness the condition of growth.
II. Tenderness. Tenderness does not imply lack of force. Delicacy of touch in strong-natured men. Tenderness is not to be associated with moral indifference. In Him, associated with intense antagonism to 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. (Preachers Monthly.)
Sweet comfort for feeble saints
I. A view of mortal frailty.
1. The encouragement in our text applies to weak ones.
2. To worthless things. A student cannot read 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
I. The tenderness of 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.)
Weakness prevalent
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 better than terror
Why, you might as well try to frighten a flower into lifting its face toward the sun as to frighten a soul into lifting itself toward God! The attraction of 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, such violent benevolence. (W. M. H. Murray.)
Tenderness toward the irresolute
Because you have broken one resolution, never imagine that He will not assist you to keep another, made with greater wisdom, and a more determined purpose. The temples of God, so far as we represent them, are all constructed out of ruins. He builds from the fragments of an ancient overthrow. Be persuaded of this, that nothing good in you ever escapes the notice of God. He is not, as some seem to picture Him, a heartless overseer, standing over you whip in hand, and watching for a chance to get in a blow. His observation is like a gardeners. There is not a bud of promise that can open in your soul, there is not an odour that can be added to the fragrance of your lives, that He does not detect it 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 toward the outcast
I met a man the other day who had lived like the prodigal; wasted the substance of body and brain in riotous living. A magnificent wreck he was. A man who stood as I have seen a tree stand after a fire had swept through the forest-blasted and 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 slowly up until he stood at hie straightest, looked me 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 stagnant pool 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 coarse and brutal, that Gods love does not seek him out? How is the world to be redeemed if you put a limit to Gods love? How is the great mass of humanity to be washed and 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 feel as 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.)
Encouragement for new converts
I. The new convert typified by the bruised reed. A reed one of the frailest things in nature, a fit image of a person whose mind is newly turned to a knowledge of Divine 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 of heart; here, by weakness of faith. Of all things in the world flax is the most combustible. The smallest spark will kindle it into a blaze. The faith little, but real. The flax was smoking. A painted fire would have occasioned no smoke; however small therefore the fire, it was certainly a real fire. (H. Blunt.)
The gentleness of Christ
I. Examples of Christs gentleness recorded in Scripture.
1. In His dealing with His disciples (Luk 9:55; Joh 14:9; Mar 9:33-34; Joh 20:27; Joh 21:15-17).
2. And so in like manner to all the people (Mat 11:28-30; Luk 7:36-48; Joh 8:3-11).
II. Some great truths taught us by Christs gentleness.
1. It implies that when there is so much as a spark of life in the conscience, there is possibility of entire conversion to God.
2. The only sure way of fostering the beginnings of repentance is to receive them with gentleness and compassion. How great a consolation there is in this Divine tenderness of Christ. (H. E. Manning.)
Gods care specific
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.)
Gods method with the weak and weary
I. The special treatment, negatively stated.
1. Considerate, not arbitrary.
2. Sparing.
3. Merciful.
4. Conciliating-He does not reject and despise.
II. The works in the ministry of 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
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 bleached and fulled into shining linen, so shall the glorious appearance of the 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
A reed is, at the best, but a very ignoble growth in 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 can form no weapon for war; it may render a very poor and uncertain support if you cut it into a slender staff, or it may perhaps solace a weary hour with very questionable music if you shape it into a shepherds pipe; but at the best a reed is one of the least precious things in the vegetable kingdom. (F. Greeves.)
Weak grace may be victorious
I. The object.
1. A bruised reed-such as are convinced of 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, grace shall be preserved, and in the end prove victorious.
1. The love of God is engaged in 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 engaged in this work, as
(1) A purchaser of His people;
(2) An actual proprietor and possessor by way of
(a) donation from His Father;
(b) conquest of every gracious person;
(c) mutual consent and agreement;
(d) appointment to take care of every believer.
Christs charge was
(a) to redeem them;
(b) to be their governor;
(c) to receive them;
(d) to perfect them. (S. Charnock.)
Bruised reed
Jerome takes it for a musical instrument made of a reed which shepherds used to have, which, when bruised, is flung away by the musician, as disdaining to spend his breath upon such a vile instrument that emits no pleasant sound. (S. Charnock.)
Smoking flax
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
The sun is not able to dry up a drop of sea-water that lies in the midst of the sand, which the sea every minute rolls upon and preserves; neither can the flesh the least grace, while the fulness of Christ flows out upon it to supply it. (S. Charnock.)
Special care of the weak ones
As the sickly, faint child, hardly able to go, and not the strong one, is the object of the fathers pity, the weaker thy faith, which lies mixed with a world of strong corruptions, the more will Christ be affected with thy case, and pity that grace of His own which suffers under them. (S. Charnock.)
Safety in being like Christ
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 again in 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 excellent a piece as this to be torn in pieces, in contempt of Him, either by flesh or devils? (S. Charnock.)
Grace never blown quite out
Grace can never be so blown out, but there will be some smoke, some spark, whereby it may be rekindled. The smoking snuff of Peters grace was lighted again by a sudden look of his Master. (S. Charnock.)
Surprise at safety of Divine life in souls
To see a rich jewel in a childs 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, and make them conclude an invisible strength that protects the child, and defeats the invaders. (S. Charnock.)
Weak grace, weak glory
Though weak grace will carry a man to heaven, it will be just as a small and weak vessel surprised by a shattering storm, which, though it may get to the shore, yet with excessive hardships anti fears; such will sail through a stormy sea, and have a daily contest with stormy doubts, ready to overset their hopes; whereas a stout ship, well rigged, will play with the waves in the midst of a tempest, and at last pass through all difficulties, without many fears, into its haven. (S. Charnock.)
Weak Christians
Weak Christians are like glasses which are hurt with the least violent usage, otherwise, if gently handled, will continue a long time. (Sibbes.)
Good in seeming evils
Some things, though bad in themselves, yet discover some good, as smoke discovers some fire. Breaking out in the body shows strength of nature. Some infirmities discover more good than some seeming beautiful actions. Better it is that the water should run something muddily than not at all. Job had more grace in his distempers than his friends in their seeming wise carriage. (Sibbes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. A bruised reed shall he not break] A reed is, in Scripture, the emblem of weakness, Eze 29:6; and a bruised reed must signify that state of weakness that borders on dissolution and death.
And smoking flax shall he not quench] . means the wick of a lamp, and is intended to point out its expiring state, when the oil has been all burnt away from it, and nothing is left but a mere snuff, emitting smoke. Some suppose the Jewish state, as to ecclesiastical matters, is here intended, the prophecy declaring that Christ would not destroy it, but leave it to expire of itself, as it already contained the principles of its own destruction. Others have considered it as implying that great tenderness with which the blessed Jesus should treat the weak and the ignorant, whose good desires must not be stifled, but encouraged. The bruised reed may recover itself, if permitted to vegetate under the genial influences of heaven; and the life and light of the expiring lamp may be supported by the addition of fresh oil. Jesus therefore quenches not faint desires after salvation, even in the worst and most undeserving of men; for even such desires may lead to the fulness of the blessing of the Gospel of peace.
Judgment unto victory.] See Mt 12:18. By judgment, understand the Gospel, and by victory its complete triumph over Jewish opposition, and Gentile impiety. He will continue by these mild and gentle means to work till the whole world is Christianized, and the universe filled with his glory.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Christs kindness to peoples souls; he will not discourage those that are 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, such souls.
Until he hath brought forth judgment unto victory; Isaiah saith, 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 caused the doctrine of the gospel, and the Messiah, to be believed and embraced of 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 soul that is in Christ Jesus, Rom 8:1. Or, until the last judgment comes, which shall determine in a perfect absolution and acquittal of all his people, and in a perfect victory over all his enemies.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. A bruised reed shall he notbreak, and smoking flax shall he not quench, till he send forthjudgment unto victory“unto truth,” says the Hebreworiginal, and the Septuagint also. But our Evangelist merelyseizes the spirit, instead of the letter of the prediction in thispoint. The grandeur and completeness of Messiah’s victories wouldprove, it seems, not more wonderful than the unobtrusivenoiselessness with which they were to be achieved. And whereas onerough touch will break a bruised reed, and quench the flickering,smoking flax, His it should be, with matchless tenderness, love, andskill, to lift up the meek, to strengthen the weak hands and confirmthe feeble knees, to comfort all that mourn, to say to them that areof a fearful heart, Be strong, fear not.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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 power Christ could easily crush, and their wrath and fury restrain, but would not, till the time of his vengeance was come. Others that the publicans and sinners are intended, of whose conversion and salvation there were more hope than of the Scribes and Pharisees; and which Christ greatly sought after, and therefore cherished and encouraged them in his ministry and conversation. Some are of opinion, that such who have fallen into sin, and are under great decays of grace, are meant, whom Christ has compassion on, 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 of their sinfulness, vileness, weakness, and unworthiness; 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 any light, only a little fire in it, which makes it smoke: so these have but little light of knowledge, faith, and comfort, and a great deal of 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 of grace 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, accompanied with 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 effectually in 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.”
Fuente: John Gill’s Exposition of the Entire Bible
A bruised reed ( ). Perfect passive participle of . A crushed reed he will not break. The curious augment in (future active indicative) is to be noted. The copyists kept the augment where it did not belong in this verb (Robertson, Grammar, p. 1212) even in Plato. “Smoking flax” ( ). The wick of a lamp, smoking and flickering and going out. Only here in N.T. Flax in Ex 9:31. Vivid images that picture Jesus in the same strain as his own great words in Mt 11:28-30.
Fuente: Robertson’s Word Pictures in the New Testament
Flax. The Hebrew is, literally, a dimly burning wick he shall not quench (Isa 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 Servant of Jehovah by 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 passage in Dante, where Cato directs Virgil to wash away the stains of the nether world from Dante’s face, and to prepare him for the ascent of 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 wash his face, So that thou cleanse away all stain 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, Because it yieldeth not unto the shocks. There he begirt me as the other pleased; O marvellous! for even as he culled The humble plant, such it sprang up again Suddenly there where he uprooted it.”
Purg., 1, 94 – 105, 133 – 137.
Fuente: Vincent’s Word Studies in the New Testament
1) “A bruised reed shall he not break,” (kalamon suntetrimmenon ou kateaksei) “A reed that has been bruised he will not (proceed to) break,” A wounded heart He will not crush mercilessly. He shows mercy, binds up, and heals instead, Psa 147:3; Isa 57:15; Isa 61:1; Luk 4:18.
2) “And smoking flax shall he not quench,” (kai linon tuphomenon ou sbesei) “And flax that is smoking, he will not quench, or put out,” a good or holy desire, yet lingering on which man has not acted, He will not extinguish or put out, without hope, Rev 3:2; Rev 3:19.
3) “Till he send forth judgment unto victory.” (heos an ekbale eis nikos ten krisin) “Even until he puts forth judgement unto victory,” even until the hour of final triumph of truth, mercy, and justice for every weak and wounded child or servant of His that has fallen on the field of service. What He has begun in every believer, He will perform, Php_1:6, Heb 13:5; Col 2:2.
Fuente: Garner-Howes Baptist Commentary
20. Till he send out judgment into victory. The words of the prophet are a little different, he will bring forth the judgment unto truth. But the term employed by Matthew is very emphatic, and is intended to inform us, that justice is not established in the world without a great struggle and exertion. The devil throws all possible difficulties in the way, which cannot be removed without violent opposition. This is confirmed by the word victory, for victory is not obtained in any other way than by fighting.
Fuente: Calvin’s Complete Commentary
(20) A bruised reed shall he not break.The prophets words described a character of extremest gentleness. The bruised reed is the type of one broken by the weight of sorrow, or care, or sin. Such a one men in general disregard or 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 ceased to burn clearly, and the clouded flame of which seems to call for prompt extinction. Here (as afterwards, in Mat. 25:1-8) we read a parable of the souls in which the light that should shine before men has grown dim. Base desires have clogged it; it is no longer fed with the true oil. For such the self-righteous Pharisee had no 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 personal experience 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 compassion was to characterise the whole work of the Christ until the time of final judgment should arrive, and truth should at last prevail.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. A bruised reed He shall be the tenderest of all conquerors to those who desire to submit to his authority. The spirit, bruised like a bruised reed, shall receive no crushing blow from him. He will be rather the tender cultivator, who will bind up and restore the broken plant, than the ravager, who will break its bruised stem. Smoking flax Rather smoking lamp-wick. The submitting soul, whose life flickers like the last spark of the expiring lamp-wick, will find that He will not extinguish, but pouring in fresh oil will raise it to a blaze. Judgment unto victory Tender as he is, he still shall conquer. Judgment here means rectitude, or righteousness, as laid down in the divine law and embodied in the Gospel. But this righteousness the Messiah shall send forth to victory, to conquest, and to triumph in the earth. So successful, though so meek, shall this subduer be.
Fuente: Whedon’s Commentary on the Old and New Testaments
“A bruised reed he will he not break, and smoking flax he will not quench.”
John was not a reed shaken with the wind (Mat 11:7), although a slightly bending one (Mat 11:2-3), but there would be many such, reeds that were bruised and battered, and out in the wilderness. And Jesus would patiently tend and restore them, whether their affliction be through disease (Mat 8:17), or through being on the afflicted way (Mat 7:13), and He would bring them to His rest (Mat 11:28-30). The ‘smoking flax’ would be the wick of a lamp which was smoking either through shortage of oil or because it was nearly spent. Normally it would be tossed away and replaced. But Jesus would not take the kind of person represented by this wick and toss them away. Rather He would tend and care for them until His flame shone brightly through them once again (Mat 5:14-16). This gentle restoration of men and women will continue on through the Gospel, and will include the Canaanite woman in Mat 15:21-28, the children in Mat 19:13-14, and all who were physically suffering (Mat 14:35-36; Mat 15:29-31). Indeed it will very much include His disciples who will have to be tenderly cared for on the way to the cross.
Fuente: Commentary Series on the Bible by Peter Pett
“Until he send forth (thrust forth) judgment (righteous truth) unto victory.”
For the Servant the victory is assured. He will send forth His righteous truth until He is finally triumphant. Nothing will be able to prevent His success, for God is with Him and His all-prevailing Spirit is upon Him. For some the righteous truth will result in eternal life, for others it will result in everlasting punishment (Mat 25:46). There may here be a connection to a reading of Isa 25:8, as cited by Paul in 1Co 15:54, where ‘death is swallowed up in victory’. That will be the final triumph. For His greatest act of thrusting forth judgment unto victory would be the cross, where justice was satisfied, the Enemy was defeated (Col 2:15) and true righteousness became available to men (2Co 5:21).
In Mat 9:38 the disciples were to pray that labourers be ‘thrust forth’ into the harvest fields. Perhaps they are to be seen as involved in His ‘thrusting forth’ of righteous truth here.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 12:20. And smoking flax, &c. And a dimly burning taper he will not extinguish, till he render his laws victorious; or, till he hath made justice victorious. It is said at Mat 12:18 that he shall teach the nations judgment; by which I understand, says Dr. Heylin, in nearly these words, that self-judgment [the nosce teipsum, self-knowledge, reduced to practice] which is, under divine grace, the ground of all morality, and commonly named judgment in the scripture. This on the first awakenings of the soul must be greatly defective: self-knowledge is then dim, as the smoking wick, and good purposes weak as the broken reed; yet, under the conduct of Christ, these unpromising dispositions willimprove by continual accessions of divine light, till the penitent sinner, enabledto lay hold upon Christ by simple faith, becomes conscious of an interest in his blood, and feels a renovation of nature, which is here meant by sending forth judgment unto victory.
See commentary on Mat 12:17
Fuente: Commentary on the Holy Bible by Thomas Coke
20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
Ver. 20. A bruised reed shall he not break ] A reed shaken with the wind is taken for a thing very contemptible at the best, how much more when bruised, Mat 11:7 . The wick of a candle is little worth; and yet less when it smokes, as yielding neither light nor heat, but only stench and annoyance. This men bear not with, but tread out: so doth not Christ, who yet hath a sharp nose, a singular sagacity, and soon resents our provocations. He hath also feet like burning brass to tread down all them that wickedly depart from his statutes, Psa 119:118 . But so do not any of his, and therefore he receiveth and cherisheth with much sweetness, not the strong oaks only of his people, but the bruised reeds too; nor the bright torches only, but the smoking wick: he despiseth not the day of small things. Smoke is of the same nature with flame; a for what else is flame, but smoke set on fire? So, a little grace may be true grace, as the filings of gold are as good gold (though nothing so much of it) as the whole wedge. The least spark of fire, if cherished, will endeavour to rise above the air, as well as the greatest; so the least degree of grace will be aspiring to more. Now those very pantings, inquietations, and unsatisfiableness, cannot but spring from truth of grace, which Christ makes high account of. That is a sweet saying of Brentius, Etiamsi fides tua, &c. Albeit thy faith be so small that it neither yields light to others, nor heat to thine own heart, yet Christ will not reject thee, Mode incrementum ores so be it thou pray for more faith.
Till he bring forth ] Gr. Thrust forth with violence ( , Heb 12:3 ), the devil and the world in vain opposing the work of grace (called here judgment), which shall surely be perfected. He that is author, the same will be finisher of our faith; he doth not use to do his work to the halves, non est eiusdem invenire et perficere, we say. But that rule holds not here.
a . Sep. . Heb. Caligans, obscure lucens.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. . . . . .] A proverbial expression for, ‘He will not crush the contrite heart, nor extinguish the slightest spark of repentant feeling in the sinner.’ The form for the future seems to have crept in from the aor., as a convenient distinction from from . See Winer, 12. 2. [Moulton, p. 82, note 6, cites from Psa 47:8 Symm.] In ref. Hab. the regular future is used.
. ] Until He shall have brought out the conflict, the cause, the judgment, unto victory, caused it, i.e., to issue in victory: , exire jusserit , see reff.: i.e. such shall be his behaviour and such his gracious tenderness, during the day of grace: while the conflict is yet going on, the judgment not yet decided.
Fuente: Henry Alford’s Greek Testament
O smoking. Greek. tuphoomai. Occurs only here. 1Ti 3:6; 1Ti 6:4. 2Ti 3:4.
send forth = bring forth (what was before hidden), as in Mat 12:35 with Mat 13:52. Compare Deu 32:34.
Fuente: Companion Bible Notes, Appendices and Graphics
20. . . …] A proverbial expression for, He will not crush the contrite heart, nor extinguish the slightest spark of repentant feeling in the sinner. The form for the future seems to have crept in from the aor., as a convenient distinction from from . See Winer, 12. 2. [Moulton, p. 82, note 6, cites from Psa 47:8 Symm.] In ref. Hab. the regular future is used.
.] Until He shall have brought out the conflict, the cause, the judgment, unto victory,-caused it, i.e., to issue in victory: , exire jusserit, see reff.:-i.e. such shall be his behaviour and such his gracious tenderness, during the day of grace: while the conflict is yet going on,-the judgment not yet decided.
Fuente: The Greek Testament
Mat 12:20. , a reed) In Hebrew .[563] Jerome ad. Algasiam,[564] quJames 2, interprets the bruised reed of Israel; and the smoking flax, of the people congregated from the Gentiles, who, the fire of the natural law being extinguished, were enveloped in the errors of a most bitter smoke, which is hurtful to the eyes, and of a thick darkness. Whom He not only forbore to extinguish and reduce to ashes, but also, on the contrary, from the spark, which was small and all but dying, aroused great flames, 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.- , , shall He not break, shall He not quench) An instance of Litotes for He shall especially cherish. Cf. Mat 12:7, ch. Mat 11:28; Isa 42:3; Isa 61:1-3.-, send forth, extend) In the Hebrew and . In the S. V. both verbs[565] are commonly rendered by , to extend.- , unto victory) The LXX. frequently render (for ever) by , which is the force of the phrase in this passage; i.e. so that nothing may resist them for ever.
[563] , a reed-evidently the original of the word cane, which has found its way, I believe, into every European language. Gr. , or . 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 Eastern lady 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 Queen of Sheba, and then proceeds to answer her questions in order.-(I. B.)
[565] Sc. the Hiphil of , and . Bengel does not mean to say that the LXX. render them so in this passage (which is not the case with either of them), but that they do so elsewhere; and, consequently, that St Matthew is justified in doing so here.-(I. B.)
Fuente: Gnomon of the New Testament
bruised: Mat 11:28, 2Ki 18:21, Psa 51:17, Psa 147:3, Isa 40:11, Isa 57:15, Isa 61:1-3, Lam 3:31-34, Eze 34:16, Luk 4:18, 2Co 2:7, Heb 12:12, Heb 12:13
till: Psa 98:1-3, Isa 42:3, Isa 42:4, Rom 15:17-19, 2Co 2:14, 2Co 10:3-5, Rev 6:2, Rev 19:11-21
Reciprocal: Gen 19:21 – I Lev 10:20 – he was content Job 9:17 – For he Job 13:25 – break Psa 45:4 – meekness Jer 31:8 – them the Mat 11:29 – for Mat 18:10 – heed Mat 21:5 – meek Mar 12:34 – Thou Luk 8:48 – Daughter Joh 19:39 – Nicodemus Rom 14:1 – weak 2Co 10:1 – by 1Th 5:14 – comfort Heb 4:15 – we have
Fuente: The Treasury of Scripture Knowledge
2:20
The figures in this verse are used for the same purpose as the preceding verse, to illustrate the gentleness and quietness with which Jesus was to go about his work. A reed in normal condition is not very resistant, much less if it has been bruised. Jesus would not use enough violence even to break such an article. Smoking flax denotes the wick in a candlestick that is being used as a light. Jesus would not use enough violence even to snuff out that imperfect light. He was to maintain that spirit until he had completed his work and was ready to sit upon his throne.
Fuente: Combined Bible Commentary
A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
[A bruised reed shall he not break.] These words are to be applied, as appears by those that went before, to our Saviour’s silent transaction of his own affairs, without hunting after applause, the noise of boasting, or the loud reports of fame. He shall not make so great a noise as is made from the breaking of a reed now already bruised and half broken, or from the hissing of smoking flax only when water is thrown upon it. How far different is the Messias thus described, from the Messias of the expectation of the Jews! And yet it appears sufficiently that Isaiah, from whom these words are taken, spake of the Messias, and the Jews confess it.
[Till he send forth judgment unto victory.] The Hebrew and LXX in Isaiah read it thus, “He shall bring forth judgment unto truth.” The words in both places mean thus much, That Christ should make no sound in the world, or noise of pomp, or applause, or state, but should manage his affairs in humility, silence, poverty, and patience, both while he himself was on earth, and by his apostles, after his ascension, labouring under contempt, poverty, and persecution; but at last “he should bring forth judgment to victory”; that is, that he should break forth and show himself a judge, avenger, and conqueror, against that most wicked nation of the Jews, from whom both he and his suffered such things: and then, also, “he sent forth judgment unto truth,” and asserted himself the true Messias, and the Son of God, before the eyes of all; and confirmed the truth of the gospel, by avenging his cause upon his enemies, in a manner so conspicuous and so dreadful. And hence it is, that that sending forth and execution of judgment against that nation is almost always called in the New Testament “his coming in glory.” When Christ and his kingdom had so long laid hid under the veil of humility, and the cloud of persecution, at last he brake forth a revenger, and cut off that persecuting nation, and shewed himself a conqueror before the eyes of all, both Jews and Gentiles. Let it be observed in the text before us, how, after the mention of that judgment and victory (against the Jews), presently follows, “and in his name shall the Gentiles trust.”
Fuente: Lightfoot Commentary Gospels
Mat 12:20. A bruised reed, etc. The reed is a hollow cylinder, so formed that its strength and usefulness are well-nigh lost, if it be bruised. It is also emblematic of feebleness, being easily bruised. The figure points to the state of the sinner as useless and weak, while the word bruised suggests the idea of contrition. Our Lord will not reject feeble, marred but contrite, sinners.
Smoking flax. Threads of flax were used as wicks. The smoking resulted not from the exhaustion of the oil, but from the fault of the wick. Quenching it would be to throw it away altogether on account of its imperfection. Alford says of the two metaphors: A proverbial expression for, He will not crush the contrite heart, nor extinguish the slightest spark of repentant feeling in the sinner. The former might also be referred to a contrite sinner, the latter to an imperfect believer. The Lord did not use harsh violent measures, but dealt tenderly and gently with all such
Till he send forth judgment unto victory, i.e., till He cause His judgment to end in victory, so that no further conflict will remain. Send forth indicates great power. The gentle mode, characteristic of our Lord personally was to be characteristic of His dealings through His militant people up to the day of final decision, when the Judge shall end the conflict in final, absolute victory. The latter thought is lost, if judgment is taken as meaning the gospel.
Fuente: A Popular Commentary on the New Testament
LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision B.
PARABLE OF THE SOWER.
aMATT. XIII. 3-23; bMARK IV. 3-25; cLUKE VIII. 5-18.
aBehold, c5 The sower went forth to sow his seed [Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally “goes forth” to it]: b4 And it came to pass, as he sowed, some seed {aseeds} fell by the way side, cand it was trodden under foot, and the birds of heaven acame and cdevoured it up. {athem:} [Palestine is an unfenced land, and the roads or paths lead through the fields. They are usually trodden hard by centuries of use. Grain falling on them could not take root. Its fate was either to be crushed by some foot, or to be carried off by some bird.] b5 And other {aothers} fell upon the rocky places, con the rock; bwhere it {athey} bhad not much earth; and straightway it {athey} bsprang up, because it {athey} bhad no deepness of earth: 6 and when the sun was risen, it was {athey were} bscorched; and because it {athey} bhad no root, it {athey} withered away. cand as soon as it grew, it withered away, because it had no moisture. [This seed fell upon a ledge of rock covered with a very thin coating of soil. Its roots were prevented by the rock from striking down to the moisture, and so under the blazing Syrian sun it died ere it had well begun to live.] b7 And other {aothers} bfell among {aupon camidst} bthe thorns, and the thorns grew up, cwith it, band [329] choked it, {athem:} band it yielded no fruit. [Palestine abounds in thorns. Celsius describes sixteen varieties of thorny plants. Porter tells us that in the Plain of Gennesaret thistles grow so tall and rank that a horse can not push through them.] 8 And others {cother} bfell into {aupon} bthe good ground, cand grew, and brought forth a hundredfold, band yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. {asome a hundredfold, some sixty, some thirty.} [Thirty-fold is a good crop in Palestine, but it is asserted that a hundred-fold has been reaped in the Plain of Esdraelon even in recent years. These four several conditions of soil may be readily found lying close to each other in the Plain of Gennesaret. A sowing like this described may have been enacted before the eyes of the people even while Jesus was speaking.] cAs he said these things, he cried [a method of emphasis rarely employed by Jesus], b9 And he said, a9 He that {bWho} hath ears to hear, let him hear. [A saying often used by Jesus. He intended it to prevent the people from regarding the parable as merely a beautiful description. It warned them of a meaning beneath the surface, and incited them to seek for it.] 10 And when he was alone [that is, after he had finished speaking all the parables. The explanation of the parable is put next to the parable to aid us in understanding it], athe disciples came, bthey that were about him with the twelve c9 and his disciples basked him of the parables. cwhat this parable might be. aand said unto him, Why speakest thou unto them in parables? [Their questions show that as yet parables were unusual.] 11 And he answered and said unto them, Unto you is given to know the mysteries {bis given the mystery} aof the kingdom of heaven, {bof God:} abut to them cthe rest ait is not given. [save] cin parables; bunto them that are without, all things are done in parables. [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know ( 1Co 2:6-11). [330] Jesus already drew a line of demarcation between disciples and unbelievers; which line became more marked and visible after the church was organized at Pentecost. The word “mystery” in current language means that which is not understood; but as used in the Scriptures it means that which is not understood because it has not been revealed, but which is plain as soon as revealed. Bible mysteries are not unraveled by science, but are unfolded by revelation– Col 1:26, 1Ti 3:16, Mat 11:25, Mat 11:26, Rev 17:5, Dan 2:47.] a12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. [To understand this saying, we must remember that it was the teaching of Jesus which was under discussion. In the beginning of his ministry Jesus taught plainly, and all his hearers had equal opportunity to know his doctrine and believe in him. But from now on his teaching would be largely veiled in parables. These parables would enrich their knowledge and understanding of the believers; but they would add nothing to the store of unbelievers, and their efforts to understand the parables would withdraw their minds from the truths which they had already learned, so that they would either forget them or fail to profit by them. If we improve our opportunities, they bring us to other and higher ones; but if we neglect them, even the initial opportunities are taken away.] 13 Therefore speak I to them in parables: b12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; {cthat seeing they may not see, and hearing they may not understand.} abecause seeing they see not, and hearing they hear not, neither do they understand. blest haply they should turn again, and it should be forgiven them. a14 And unto them is fulfilled the prophecy of Isaiah [ Isa 6:9, Isa 6:10], which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: 15 For this people’s heart is waxed gross, And their ears are dull of hearing. [331] And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. [The language here is an elaboration of the thoughts contained in the Mat 13:12. The people saw Christ’s miracles, but not in their true light; they heard his words, but not in their true meaning. Jesus could thus teach without hindrance, but, unfortunately for the unbelieving, they were hearing without obtaining any blessing. In the original passage which Matthew quotes, Isaiah is apparently commanded to harden the hearts of the people. If read superficially, it might seem that God desired to harden their hearts. The true meaning is that God commanded Isaiah to teach, even though the people, by hardening themselves against his teaching, should be made worse rather than better by it. Thus, though rebellious, Israel might not be blessed by Isaiah’s teaching; they might, by their example, waken a wholesome fear in their posterity, and cause it to avoid like a sin.] 16 But blessed are your eyes, for they see; and your ears, for they hear. [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.] 17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. [Our Lord here gives us a glance into the very hearts of the prophets, and reveals to us their desire to be witnesses of Messiah’s ministry. But knowing they were not to see their visions realized, they contented themselves with trying to understand the full meaning of their visions, that they might anticipate the days which were to come– 1Pe 1:10-12.] b13 And he saith unto them, Know ye not this parable? and how shall ye know all the parables? [This is a concession rather than a reproof. Parables could not be understood without a key; but a few examples of parables explained would furnish such a key.] a18 Hear then ye the parable of the sower. c11 Now the parable is this: The seed is the word of [332] God. b14 The sower soweth the word. 15 And these {cthose} bby the way side, where the word is sown; aare they that have heard; band when they have heard,; cthen bstraightway cometh Satan, cthe devil, and taketh away the word from their heart, bwhich hath been sown in them. cthat they may not believe and be saved. a19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. [The four soils are four hearts into which truth is sown. The first heart, represented by the wayside, is one which is too hardened for the Word to make any impression. It represents several classes of people, as: 1. Those whose hearts have been made insensible by the routine of meaningless rites and lifeless formalities. 2. Those who had deadened their sensibilities by perversity and indifference. 3. Those whose hearts were hardened by the constant march and countermarch of evil thoughts. God’s word lies on the surface of such hearts, and Satan can use any insignificant or innocent passing thoughts as a bird to carry out of their minds anything which they may have heard. The preacher’s voice has scarcely died away until some idle criticism of him or some careless bit of gossip about a neighbor causes them to forget the sermon.] b16 And these {cthose} bin like manner are they that are sown upon the rocky places, {crock} bwho, when they have heard the word, straightway receive it {cthe word} with joy; b17 and they {cthese} bhave no root in themselves, but endure {cwho believe} for a while; bthen, when affliction or persecution ariseth because of the word, straightway they stumble. cand in time of temptation fall away. a20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; 21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because [333] of the word, straightway he stumbleth. [This shallow, rock-covered soil represents those who are deficient in tenacity of purpose. Those who receive the word, but whose impulsive, shallow nature does not retain it, and whose enthusiasm was as short-lived as it was vigorous. Any opposition, slight or severe, makes them partial or total apostates. As sunlight strengthens the healthy plant, but withers the sickly, ill-rooted one, so tribulation establishes real faith, but destroys its counterfeit.] b18 And others are they that are sown {cwhich fell} among the thorns, these are they that have heard, bthe word, cand as they go on their way bthe cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. cthey are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. a22 And he that was sown among the thorns, this is he that heareth the word; and the care of this world, and the deceitfulness of riches, choked the word, and he becometh unfruitful. [This third class represents those who begin well, but afterwards permit worldly cares to gain the mastery. These to-day outnumber all other classes, and perhaps they have always been so.] b20 And those are they that were sown upon {c15 And that in} the good ground; these are such as in an honest and good heart, having heard {bhear} cthe word, hold it fast, band accept it, and bear cand bring forth fruit with patience. bthirtyfold, and sixtyfold, and a hundredfold. a23 And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. [Christianity requires three things: a sower, good seed or a pure gospel, and an honest hearer. All hearers are not equal in faithfulness. But we are not to take it that the diversity is limited to the three rates or proportions specified. Of the four hearts indicated, the first one hears, but heeds nothing; the second one heeds, but is checked by [334] external influences; the third heeds, but is choked by internal influences; the fourth heeds and holds fast until the harvest. Gallio exemplifies the first ( Act 18:17). Peter and Mark for a time exemplified the second ( Mar 14:66-72, Act 12:25, Act 13:13, Act 15:37-39). The rich ruler and Demas represent the third ( Mat 19:22, 2Ti 4:10), as does also Judas Iscariot. Cornelius and the Berans ( Act 10:33, Act 17:11) show us examples of the fourth.] b21 And he said unto them, Is the lamp brought to be put under the bushel, or under a bed, and not to be put on the stand? c16 No man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they which enter in may see the light. [A passage similar to this is found at Mat 5:15. See page 235.] b22 For there is nothing hid, save that it should be manifested; {cthat shall not be made manifest;} bneither was anything made secret, but that it should come to light. {cthat shall not be known and come to light.} b23 If any man hath ears to hear, let him hear. [This passage is often taken to indicate the exposure of all things on the day of judgment. While all things shall be revealed at the judgment, this passage does not refer to that fact. Jesus did not come to put his light under a bushel; that is, to hide his teaching. All inner instruction and private information was but temporary. Our Lord’s design was to reveal, not conceal. What was now concealed was only to keep back that in the end it might be more fully known. Jesus covered his light as one might shelter a candle with his hand until the flame has fully caught hold of the wick.] 24 And he said unto them, cTake heed therefore how {bwhat} ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. cfor whosoever {bhe that} hath, to him shall be given: cand whosoever {bhe that} hath not, from him shall be taken away even that which he hath. {cwhich he thinketh he hath.} [Most of this passage has been explained just [335] above. See page 331. It warns us as to what we hear–things carnal or spiritual–and how we hear them, whether carefully or carelessly. As we measure attention unto the Lord, he measures back knowledge to us.]
[FFG 329-336]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 20
The bruised reed and smoking flax are emblems of helplessness, dejection, and sorrow. The images are expressive of the mildness and gentleness with which Jesus instils truth into the minds of his followers, and of the tender care which he exercises in sustaining the weak, restoring the fallen, and raising the dejected and desponding.–Till he send forth judgment unto victory; till the truth which he proclaims is victorious.
Fuente: Abbott’s Illustrated New Testament
12:20 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 conqueror over all his enemies.