Isaiah 42:3

A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth justice unto truth.
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Benedict of Nursia

AD 547
[The abbot] must be aware of his own frailty and remember that it is forbidden to break the already bruised reed. We do not mean that he should countenance the growth of vice but that he use discretion and tenderness as he sees it expedient for the different characters of his brothers. He is to endeavor much more to be loved than to be feared. - "Rule of St. Benedict 64"

Eusebius of Caesarea

AD 339
He does not say, “Jacob my son and Israel my beloved,” but simply “Behold my son and my beloved.” Hence, the names of Jacob and Israel are marked with an obelisk in the Septuagint, as if the prophecy were not in the Hebrew. And it is silently omitted by the other translators, as it is not found in the Hebrew.… Therefore, the prophecy does not apply either actually or figuratively to the Jews but only to the Christ of God, to whom clear evidence and the results bear witness. For Christ alone prophesied the future judgment to the Gentiles, quietly sojourning in human life and setting judgment on the earth. And not only did he not break the bruised reed, but so to say he bound it up, setting up and strengthening the weak and the bruised in heart. And just as Christ did not neglect the sick and the corrupt, who needed his medicine, or bruise the repentant with harsh judgment, so he did not quench those who continued in evil and were smoking under the fire of passion by preventing their fol...

Irenaeus of Lyons

AD 202
By such means was the prophet—very indignant, because of the transgression of the people and the slaughter of the prophets—both taught to act in a more gentle manner, and the Lord’s advent was pointed out, that it should be subsequent to that law that was given by Moses, mild and tranquil, in which he would neither break the bruised reed nor quench the smoking flax. The mild and peaceful repose of his kingdom was indicated likewise. For after the wind that rends the mountains, and after the earthquake and after the fire come the tranquil and peaceful times of his kingdom, in which the Spirit of God does, in the most gentle manner, vivify and increase humankind. - "Against Heresies 4.20.10"


AD 420
It appears that Matthew the Evangelist did not by preferring the authority of the old interpretation ignore the truth of the Hebrew text. Rather, as a Hebrew among Hebrews and deeply taught in the law of the Lord, Matthew distributed his Hebrew learning to the nations. For if the Septuagint translators are accepted when they write, “Jacob my son, I will lift him up; Israel my chosen, my soul has lifted him up,” then how can we understand the text fulfilled in Jesus, since it was obviously written about Jacob and Israel? We read that the blessed Matthew, not only in this verse but in another, has done this: “Out of Egypt I have called my son,” while the Septuagint translated, “Out of Egypt he has called his sons. - "Letter 121.2"


AD 420
For after the coming of the Lord and Savior, who gave the spirit of the gospel interpretation, [Christ] rested in the death of the Jewish letter, with which all works are bruised. Christ did not snuff out the smoking wick, reducing it to ashes. Instead, he ignited a great flame from this little spark, a spark that had almost gone out. The result is that the whole earth was ablaze with the fire of the Lord and Savior. - "Letter 121.2"

Knowing this first, that no prophecy of the scripture is of any private interpretation - 2 Peter 1:20

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