What is meant by the metaphors of “a bruised reed” and “a faintly burning wick”?

Note:  The translation in the English Standard Version of a faintly burning wick is not correct. The word used both in Isaiah 42 and in the citation of it in Matthew 12:20 means smouldering. An oil lamp can smoke either due to a lack of oil or from turning the wick too high.

Interpretation 1: Weak people

Summary: Both metaphors describe physically and psychologically weak people. People can experience a lot of brokenness. They can live a languishing, hopeless life. Their flame of life may start to smoulder due to lack of fuel. The servant of the LORD does not discard such people as useless and worthless, but instead he saves them. These images can also be applied to people who are weak in their faith.

Arguments in favour of this view:

1.  In the Gospels we regularly read that Jesus Christ took pity on such people. In Matthew 12:20 these metaphors from Isaiah 42 are quoted after telling how Christ had healed a man with a withered hand (Matthew 12:10–13) and subsequently many more sick people (Matthew 12:15).

2.  In the Canons of Dort, Chapter 1, Article 16, these metaphors from Isaiah 42 are also quoted with regard to people who cannot as yet reach that point on the way of godliness and faith as they would like.

Arguments against this view:

1.  The metaphors say nothing about what Jesus Christ came to do on earth: the healing of the broken-hearted and the strengthening of the weak. In Isaiah 42:3–4 it only says negatively what the LORD’s servant will not do: “a bruised reed he will not break, and a faintly burning (smouldering) wick he will not quench.” This interpretation focuses entirely on the poor performance of the reed and the wick in the metaphor, and too little on how and with what purpose the reed and the wick should be functioning.

This interpretation does in fact seek to connect to the context in Matthew 12, but too little to that in Isaiah 42.

2.  In the Canons of Dort this application is indeed made. However, it does not explain what the characterization in both metaphors entails concretely. And neither does it explain why believers—with a reference to Isaiah 42—cannot yet get so far in their life of godliness with the Lord, as they would like to.

Interpretation 2: Zealous work of the Servant of the Lord

Summary: These metaphors characterize the zealous work of the LORD’s servant day and night. He is like a writer who keeps going, even though the writing tool (the reed) keeps snapping and the oil lamp smoulders more and more.

Arguments in favour of this view:

1.  This interpretation does give attention to the function of the reed and the wick. Moreover, both images used are now also related.

2.  Jesus Christ did indeed persistently remain focused on his task on earth.

3.  The application in the Canons of Dort, Chapter 1, Article 16 means that Christ will continue to work zealously on some people’s still weak life of godliness.

Arguments against this view:

1.  The Greek word for reed does not appear anywhere as a writing tool. This also invalidates the argument that the two images are related to each other.

2.  Christ did his work with perseverance, but being human like us he also interrupted his active work sometimes by withdrawing himself (Mark 1:45) or even sleeping through a severe storm (Mark 4:37–38).

3.  In this interpretation the reed and the wick do not serve as an image for people, but as mere tools in the service of the LORD’s servant. These are two examples that could have easily been replaced by others. In the Canons of Dort, however, they clearly seem to be a metaphor for people. According to publications shortly after the appearance of the Canons of Dort, the authors of the Canons had also intended it that way.

Interpretation 3: Denouncing the Servant of the Lord

Summary: A bruised reed and a smouldering wick are two metaphors for people who disappoint and forsake God, who want to see the LORD’s servant and his work to come to naught. Instead of placing him in the spotlight, they denounce him.

Arguments in favour of this view:

1.  This interpretation assumes entirely the function of a reed stick and a wick. In regard to reed, we should not think of the fragile reeds on the banks of rivers and lakes, but of the much stronger bamboo reeds. Walking sticks were cut from it. You could lean on them. But when such a staff of reed suddenly snapped while walking, it could pierce your hand or seriously injure your shoulder. We also find this metaphor in the Old Testament in Isaiah 36:6 and Ezekiel 29:6–7.

An oil lamp with a burning wick serves to shed light. When the wick starts to smoulder (and in this metaphor it is irrelevant whether this is due to a lack of oil or the wick being turned up too high), then the lamp does not give much light anymore, only smoke and soot. Such disappointing tools deserve to be thrown away, or to be pinched off. The metaphor therefore is that people can also be like this: you think you can rely on someone and make use of their help, but they disappoint. They are working against you, rather than with you. But the special thing about the LORD’s servant is that he does not react as you might expect. He does not dismiss such people as worthless or throw them away in disappointment.

2.  This interpretation fits well in the context of Isaiah 42. The LORD’s servant acts differently from what is considered normal in this world. Isaiah 42:2 explains that even though he finally comes to bring true salvation to the world, he will not cry aloud or lift up his voice, or make it heard in the street. He does not shy away from disappointment and opposition.

Furthermore, what is said after Isaiah 42:3–4 also fits into the overall narrative. Those who disappoint and oppose him will not be paid back in their own coin by the servant. He will not also become a dangerously broken reed or an oil lamp producing soot until he has established justice in the earth.

3.  This interpretation also fits in the context of Matthew 12. After the healing of the man with the withered hand, the Pharisees start making plans to destroy Jesus (Matthew 12:14). The spiritual leaders in Israel—those on whom he should have been able to lean—turn out to be a broken and potentially harmful reed. Those who should have placed him in the spotlight actually obscure his performance. Jesus knew what they were planning (Matthew 12:15). Yet he strictly commanded all whom he healed not to advertise him, as some counter-initiative against the Pharisees’ plans (Matthew 12:16). It is here (Matthew 12:20) that Matthew then inserts the quote from Isaiah 42. But he does it in such a way that not only Isaiah 42:3 is quoted, but the entire section that deals with the modest and saving work of the LORD’s servant.

4.  Even though it is plausible, in view of publications from the early period after the compilation of the Canons of Dort, that their authors in Chapter 1, Article 16 were thinking of Interpretation 1, a reference to Isaiah 42:3 also remains meaningful in Interpretation 3. This article is perhaps even more comforting because of this. How often don’t we still disappoint Christ, how often isn’t it also our fault that we have not yet come as far as we should be in a life of godliness before the Lord. How often don’t we obscure Christ by our actions, our speaking, or silence instead of placing him at the centre? Yet God has shown in his saving servant, Christ, that he does not immediately cast aside such disappointing people. He does not kill them. With great patience he continues to endure and so he works on us that we get better. Just as in Israel he also made many of those who at first strongly opposed Christ to become valuable co-workers at a later time (see Isaiah 42:3; Acts 9:1–6).