Knowable Word

Perhaps you’ve heard of the Puritan Richard Sibbes and his famous work The Bruised Reed and Smoking Flax. Though you may not have read it, you’ve likely been influenced by it. If you hear the phrase “bruised reed,” and your first thought is of a suffering person desperate for hope, you largely have Sibbes to thank. And while Sibbes’s work is packed with exceptional pastoral wisdom that looks to Jesus, our Chief Shepherd, it’s frankly lacking in careful contextual Bible study. No matter how familiar we are with biblical phrases, let’s make every effort to observe them carefully and heed their context.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

Crack the Code

When people throw around phrases like “Jesus never broke a bruised reed,” they use it like a code. Almost an allegory. The “reed” is a person. The “bruise” is their suffering. To “break a bruised reed” would be a failure of tenderness or compassion that crushes the spirit or destroys the trust of the wounded soul.

Pastorally, these principles are crucial to understand. I would not condone any efforts to ignore them or justify harsh treatment of Christ’s sheep. Those who suffer are particularly wounded and vulnerable. And our Lord’s tenderness and compassion sound forth from the Scripture at high decibels (Ex 19:4, Ezek 34:11-16, John 21:15-19, Mark 5:33-34, Mark 5:39-43, Luke 7:11-15, etc.).

So I am not challenging the wisdom of compassionate tenderness, especially when someone has gone through the valley of the shadow of death. I think only that we need to be careful with our metaphors, so we don’t run afoul of the biblical author’s intent.

I’ve written for Desiring God on this topic of the bruised reed. But let me repeat here the arguments of both Isaiah and Matthew, in their use of the bruised reed metaphor. Please suspend your disbelief with me, try to set aside your familiarity, and look at these texts with fresh eyes.

Dominic Alves (2006), Creative Commons

Isaiah 42

The image of the bruised reed is in verse 3, but let’s follow Isaiah’s thought before and after it. This poem speaks of Yahweh’s servant, upheld, chosen, and delighted in (Is 42:1a). Yahweh put his Spirit into this servant, with the goal that “he will bring forth justice to the nations” (Is 42:1b).

This goal of justice is no small matter for Isaiah. We could trace the theme of justice all through his book of prophecy. The lack of it is a major accusation against Judah (Is 9:18-10:4, etc.) and the surrounding nations (Is 14:4-6, etc.). Its restoration in the future is the hope of Israel and her promised Davidic king (Is 11:1-5, etc.).

And in chapter 42, the Spirit is on Yahweh’s servant to bring forth justice (Is 42:1). He will bring forth this justice faithfully (Is 42:3). And he will not grow faint or be discouraged until he establishes this justice in the earth (Is 42:4). The main idea here is that the servant will bring justice on earth, even though we might expect him to grow faint or be discouraged before he’s able to do so.

Now how will he do it?

“He will not cry aloud or lift up his voice, or make it heard in the street” (Is 42:2). He will not force the unjust to comply. He will not open a picket line until he gets his way. He won’t even be a major public figure. His voice will work effectually away from the typical forums of civil discourse or political advancement.

And that’s when Isaiah brings in his metaphor. “He will not cry aloud…a bruised reed he will not break…he will faithfully bring forth justice” (Is 42:2-3). The metaphor illustrates the point made in verse 2, that he will not cause political change through typical political channels. He will be an unlikely hero. He will accomplish Yahweh’s purpose of justice, but not according to the world’s expectations of someone who can or will exercise justice (along with great power, pomp, pizzazz, or military might).

Isaiah expands on this idea later in the chapter, where Yahweh confesses, “For a long time I have held my peace; I have kept still and restrained myself; now I will cry out like a woman in labor; I will gasp and pant” (Is 42:14). The servant will faithfully labor to bring forth justice by working behind the scenes, quietly and carefully. But after a while, the time will come when Yahweh will, in fact, cry out and simply “lay waste” and “dry up” and “turn darkness into light” (Is 42:15-17).

The point is this: When Isaiah speaks of the bruised reed, he is not using it as an allegory of ministry to hurting people. He is using it as a word picture to describe the quiet and unobtrusive machinations of Yahweh’s servant establishing justice. This servant keeps such a low profile that, as he passes through the marshes, not even bruised reeds will break off. Not a twig will snap. His draft won’t have enough force to blow out even a smoldering wick. And this unpretentious strategy will not last forever. The time will come for him to eventually beat his chest, get everyone’s attention, and just get the job done.

Matthew 12

According to Matthew, Jesus heals a man’s withered hand, on the Sabbath, in direct defiance of the ruling elite (Matt 12:9-13). As a result, those elites begin conspiring to destroy him (Matt 12:14).

Jesus knows what’s going on, and he withdraws (Matt 12:15a). He doesn’t put up a fight or launch a PR campaign; he just slinks back into the shadows. And many follow him, and he heals them (Matt 12:15b), but his goal right now is not to make too much of a fuss. He has to keep laying low. So he orders these people not to make him known (Matt 12:16).

This was to fulfill what was spoken by the prophet Isaiah…my servant…a bruised reed he will not break…until he brings justice. (Matt 12:17-21)

According to the flow of Matthew’s gospel, it was not yet time for Jesus to make a fuss. For this season, he backs off and avoids too much attention. “His messianic mission had a noteworthy ninja element” (DG).

But while going up to Jerusalem one last time, he can talk about almost nothing but his coming victory over death (Matt 20:17-19, 22, 28). He will faithfully bring forth justice. The time for silence has ended. So he must pick a fight in the most public forum—the temple during the Feast of Passover—in order to get himself killed (Matt 21-23). They take up their plot once again (Matt 26:3-5). This is his path to victory.

Conclusion

This contextual study of the bruised reed metaphor is not meant as an excuse to ever be harsh, demanding, or manipulative with wounded people. By no means! Instead, I hope merely to show you the glory of your Savior Jesus Christ, who accomplished all he set out to do.

And by way of application, perhaps we ought to be slow to use Jesus’ harsh words with the Pharisees as a model for our own public dialogue. That is, unless we are called by God to get ourselves killed for the sin of the world.

Context matters.