MATTHEW 11 COMMETARYEDITED BY GLE PEASE

Jesus and John the Baptist1 After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee.[a]

BARES, "And it came to pass ... - The directions to the apostles were given in the vicinity of Capernaum. The Saviour went from thence to preach in their cities; that is, in the cities in the vicinity of Capernaum, or in Galilee. He did not yet go into Judea.

CLARKE, "This verse properly belongs to the preceding chapter, from which it should on no account be separated; as with that it has the strictest connection, but with this it has none.

To teach and to preach - To teach, to give private instructions to as many as came unto him; and to preach, to proclaim publicly, that the kingdom of God is at hand; two grand parts of the duty of a Gospel minister.

Their cities - The cities of the Jews.

GILL, "And it came to pass,.... In the course of things, and as before determined and resolved on, that

when Jesus had made an end of commanding his twelve disciples; when he had given them a commission to preach the Gospel, had finished all his instructions he thought fit to give them, and orders he enjoined them, relating to that work; as where they should go, what they should say, how they should behave, and what treatment they should meet with; and had given them all proper advice and encouragement,

he departed thence, from the place where he then was: he did not desist either from the ministry of the word, or from working of miracles, but went out into other parts of the country,

to teach and to preach in their cities: meaning either in the cities of the Jews, or in the cities of his disciples; and these, either the cities they belonged to, from whence they came, namely, the cities of Galilee; for the disciples were Galilaeans, and in which parts Christ now was; or else the cities where he sent them to preach first, and then came himself, and confirmed their doctrine by his own ministry and miracles.

HERY, "The first verse of this chapter some join to the foregoing chapter, and make it (not unfitly) the close of that.

1. The ordination sermon which Christ preached to his disciples in the foregoing chapter is here called his commanding them. Note, Christ's commissions imply commands. Their preaching of the gospel was not only permitted them, but it was enjoined them. It was not a thing respecting which they were left at their liberty, but necessity was laid upon them, 1Co_9:16. The promises he made them are included in these commands, for the covenant of grace is a word which he hath commanded, Psa_

105:8. He made an end of commanding, etelesendiatassn. Note, The instructions Christ gives are full instructions. He goes through with his work.

2. When Christ had said what he had to say to his disciples, he departed thence. It should seem they were very loth to leave their Master, till he departed and separated himself from them; as the nurse withdraws the hand, that the child may learn to go by itself. Christ would now teach them how to live, and how to work, without his bodily presence. It was expedient for them, that Christ should thus go away for awhile, that they might be prepared for his long departure, and that, by the help of the Spirit, their own hands might be sufficient for them (Deu_33:7), and they might not be always children. We have little account of what they did now pursuant to their commission. They went abroad, no doubt; probably into Judea (for in Galilee the gospel had been mostly preached hitherto), publishing the doctrine of Christ, and working miracles in his name: but still in a more immediate dependence upon him, and not being long from him; and thus they were trained up, by degrees, for their great work.

3. Christ departed, to teach and preach in the cities whither he sent his disciples before him to work miracles (Mat_10:1-8), and so to raise people's expectations, and to make way for his entertainment. Thus was the way of the Lord prepared; John prepared it by bringing people to repentance, but he did no miracles. The disciples go further, they work miracles for confirmation. Note, Repentance and faith prepare people for the blessings of the kingdom of heaven, which Christ gives. Observe, When Christ empowered them to work miracles, he employed himself in teaching and preaching, as if that were the more honourable of the two. That was but in order to do this. Healing the sick was the saving of bodies, but preaching the gospel was to the saving of souls.Christ had directed his disciples to preach (Mat_10:7), yet he did not leave off preaching himself. He set them to work, not for his own ease, but for the ease of the country, and was not the less busy for employing them. How unlike are they to Christ, who yoke others only that they may themselves be idle! Note, the increase and multitude of labourers in the Lord's work should be made not an excuse for our negligence, but an encouragement to our diligence. The more busy others are, the more busy we should be, and all little enough, so much work is there to be done. Observe, he went to preach in their cities, which were populous places; he cast the net of the gospel where there were most fish to be enclosed. Wisdom cries in the cities (Pro_1:21), at the entry of the city(Pro_8:3), in the cities of the Jews, even of them who made light of him, who notwithstanding had the first offer.

JAMISO,"Mat_11:1-19. The imprisoned Baptists message to his master - The reply, and discourse, on the departure of the messengers, regarding John and his mission. ( = Luk_7:18-35).

And it came to pass, when Jesus had made an end of commanding his twelve disciple rather, the twelve disciples,

he departed thence to teach and to preach in their cities This was scarcely

a fourth circuit - if we may judge from the less formal way in which it was expressed -but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke (Luk_9:6) says, They departed, and went through, the towns, or villages, preaching the Gospel, and healing everywhere. Mark (Mar_6:12, Mar_6:13), as usual, is more explicit: And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them. Though this anointing with oil was not mentioned in our Lords instructions - at least in any of the records of them - we know it to have been practiced long after this in the apostolic Church (see Jam_5:14, and compare Mar_6:12, Mar_6:13) - not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as Bengel remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way.

HAWKER 1-6, ""And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. (2) Now when John had heard in the prison the works of Christ, he sent two of his disciples, (3) And said unto him, Art thou he that should come, or do we look for another? (4) Jesus answered and said unto them, Go and show John again those things which ye do hear and see: (5) The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. (6) And blessed is he, whosoever shall not be offended in me."

When the Lord Jesus had finished his charge to his disciples, and was about to depart on his own personal ministry, he received a message from John the Baptist. We have noticed somewhat of this wonderful man, Mt 3. to which I refer. John was now in prison, for honestly telling Herod, that his intention of taking his brother Philips wife, was unlawful. Mat_14:4. John had given the most ample testimony to the Redeemers person and character, and that not from human authority, but divine. Joh_1:30-34. It now sends his disciples to Jesus for their conviction also. I cannot for a moment conceive, that John himself had any doubts concerning Christ, though some writers have ventured to think so. Let the Reader turn to the Sermon John preached to the Jews, and judge for himself. Joh_3:27, to the end. Our Lords answer to Johns disciples is very striking. I beg the Reader to turn to those Scriptures which speak of the Messiah in the Old Testament, and compare them with the life and ministry of Jesus in the New, and he will at once discover the beautiful correspondence. Gen_3:15; Gen_22:17; Gen_49:10; Isa_35:4-6; Isa_61:1; Isa_8:14-15; Rom_9:33; 1Pe_2:7-8. And when the Reader hath duly pondered those blessed scriptures in proof, I will detain him but for the moment to observe, what a gracious testimony the Lord himself hath provided for his poor, doubting, fearful disciples, who, in the absence of higher evidences, can still say they love his name, amidst all their weaknesses and undeservings. Joh_21:17.

SBC 1-6, ""And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. (2) Now when John had heard in the prison the works of Christ, he sent two of his disciples, (3) And said unto him, Art thou he that should come, or do we look for another? (4) Jesus

answered and said unto them, Go and show John again those things which ye do hear and see: (5) The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. (6) And blessed is he, whosoever shall not be offended in me."

When the Lord Jesus had finished his charge to his disciples, and was about to depart on his own personal ministry, he received a message from John the Baptist. We have noticed somewhat of this wonderful man, Mt 3. to which I refer. John was now in prison, for honestly telling Herod, that his intention of taking his brother Philips wife, was unlawful. Mat_14:4. John had given the most ample testimony to the Redeemers person and character, and that not from human authority, but divine. Joh_1:30-34. It now sends his disciples to Jesus for their conviction also. I cannot for a moment conceive, that John himself had any doubts concerning Christ, though some writers have ventured to think so. Let the Reader turn to the Sermon John preached to the Jews, and judge for himself. Joh_3:27, to the end. Our Lords answer to Johns disciples is very striking. I beg the Reader to turn to those Scriptures which speak of the Messiah in the Old Testament, and compare them with the life and ministry of Jesus in the New, and he will at once discover the beautiful correspondence. Gen_3:15; Gen_22:17; Gen_49:10; Isa_35:4-6; Isa_61:1; Isa_8:14-15; Rom_9:33; 1Pe_2:7-8. And when the Reader hath duly pondered those blessed scriptures in proof, I will detain him but for the moment to observe, what a gracious testimony the Lord himself hath provided for his poor, doubting, fearful disciples, who, in the absence of higher evidences, can still say they love his name, amidst all their weaknesses and undeservings. Joh_21:17.

CALVI, ".And it happened that when Jesus had made an end In this passage

Matthew means nothing more than that Christ did not desist from the exercise of his

office, while the Apostles were laboring in another direction. As soon, therefore, as

he sent them away, with the necessary instructions, to perambulate Judea, he

performed the duties of a teacher in Galilee. The word commanding, which

Matthew employs, is emphatic; for he means that they did not receive a commission

to do what they pleased, but were restricted and enjoined as to the statements which

they should make, and the manner in which they should conduct themselves.

BARCLAY 1-6, "The career of John had ended in disaster. It was not John's habit

to soften the truth for any man; and he was incapable of seeing evil without

rebuking it. He had spoken too fearlessly and too definitely for his own safety.

Herod Antipas of Galilee had paid a visit to his brother in Rome. During that visit

he seduced his brother's wife. He came home again, dismissed his own wife, and

married the sister-in-law whom he had lured away from her husband. Publicly and

sternly John rebuked Herod. It was never safe to rebuke an eastern despot and

Herod took his revenge; John was thrown into the dungeons of the fortress of

Machaerus in the mountains near the Dead Sea.

For any man that would have been a terrible fate, but for John the Baptist it was

worse than for most. He was a child of the desert; all his life he had lived in the wide

open spaces, with the clean wind on his face and the spacious vault of the sky for his

root And now he was confined within the four narrow walls of an underground

dungeon. For a man like John, who had perhaps never lived in a house, this must

have been agony.

In Carlisle Castle there is a little cell. Once long ago they put a border chieftain in

that cell and left him for years. In that cell there is one little window, which is placed

too high for a man to look out of when he is standing on the floor. On the ledge of

the window there are two depressions worn away in the stone. They are the marks

of the hands of that border chieftain, the places where, day after day, he lifted

himself up by his hands to look out on the green dales across which he would never

ride again.

John must have been like that; and there is nothing to wonder at, and still less to

criticize, in the fact that questions began to form themselves in John's mind. He had

been so sure that Jesus was the One who was to come. That was one of the

commonest titles of the Messiah for whom the Jews waited with such eager

expectation (Mark 11:9; Luke 13:35; Luke 19:38; Hebrews 10:37; Psalms 118:26). A

dying man cannot afford to have doubts; he must be sure; and so John sent his

disciples to Jesus with the question: "Are you he who is to come, or shall we look for

another?" There are many possible things behind that question.

(i) Some people think that the question was asked, not for John's sake at all, but for

the sake of his disciples. It may be that when John and his disciples talked in prison,

the disciples questioned whether Jesus was really he who was to come, and John's

answer was: "If you have any doubts, go and see what Jesus is doing and your

doubts will be at an end." If that is the case, it was a good answer. If anyone begins

to argue with us about Jesus, and to question his supremacy, the best of all answers

is not to counter argument with argument, but to say, "Give your life to him; and

see what he can do with it." The supreme argument for Christ is not intellectual

debate, but experience of his changing power.

(ii) It may be that John's question was the question of impatience. His message had

been a message of doom (Matthew 3:7-12). The axe was at the root of the tree; the

winnowing process had begun; the divine fire of cleansing judgment had begun to

burn. It may be that John was thinking: "When is Jesus going to start on action?

When is he going to blast his enemies? When is the day of God's holy destruction to

begin?" It may well be that John was impatient with Jesus because he was not what

he expected him to be. The man who waits for savage wrath will always be

disappointed in Jesus, but the man who looks for love will never find his hopes

defeated.

(iii) Some few have thought that this question was nothing less than the question of

dawning faith and hope. He had seen Jesus at the Baptism; in prison he had thought

more and more about him; and the more he thought the more certain he was that

Jesus was he who was to come; and now he put all his hopes to the test in this one

question. It may be that this is not the question of a despairing and an impatient

man, but the question of one in whose eyes the light of hope shone, and who asked

for nothing but confirmation of that hope.

Then came Jesus' answer; and in his answer we hear the accent of confidence. Jesus'

answer to John's disciples was: "Go back, and don't tell John what I am saying; tell

him what I am doing. Don't tell John what I am claiming; tell him what is

happening." Jesus demanded that there should be applied to him the most acid of

tests, that of deeds. Jesus was the only person who could ever demand without

qualification to be judged, not by what he said, but by what he did. The challenge of

Jesus is still the same. He does not so much say, "Listen to what I have to tell you,"

as, "Look what I can do for you; see what I have done for others."

The things that Jesus did in Galilee he still does. In him those who were blind to the

truth about themselves, about their fellow-men and about God, have their eyes

opened; in him those whose feet were never strong enough to remain in the right

way are strengthened; in him those who were tainted with the disease of sin are

cleansed; in him those who were deaf to the voice of conscience and of God begin to

listen; in him those who were dead and powerless in sin are raised to newness and

loveliness of life; in him the poorest man inherits the riches of the love of God.

Finally comes the warning, "Blessed is he who takes no offence at me." This was

spoken to John; and it was spoken because John had only grasped half the truth.

John preached the gospel of divine holiness with divine destruction; Jesus preached

the gospel of divine holiness with divine love. So Jesus says to John, "Maybe I am

not doing the things you expected me to do. But the powers of evil are being

defeated not by irresistible power, but by unanswerable love." Sometimes a man can

be offended at Jesus because Jesus cuts across his ideas of what religion should be.

COKE, "Matthew 11:1. Had made an end of commanding Had finished his

instructions to, &c. Heylin. In their citiesmeans "in the other cities of the Jews;"

for the pronoun is often put without having a noun going before, to which it refers.

Compare Luke 4:15; Luke 5:17.: or else, by the cities here mentioned, we may

understand those cities of Galilee, of which the apostles were; see Acts 2:7. The

attentive reader will observe, that the chapters are again here very ill divided, as

this verseshould certainly close the last chapter. See Bengelius's Greek Testament,

the divisions whereof are the most judicious that I have met with.

BURKITT, "Our blessed Saviour having sent forth his twelve apostles in the

foregoing chapter, to plant and progagate the gospel, we find him, in this chapter,

following them himself in that great and necessary work; He departed to teach and

to preach in their cities. Christ, the great Bishop and Shepherd of souls, sent not

forth the apostles as his curates, to labour and sweat in the vineyard, whilst he took

his ease at home; but he followed them himself: his word of command to them was,

Praite sequar; Go ye before, I will follow after.

ote, 1. That preaching of the gospel is a great and necessary work, incumbent upon

all the ministers of Christ, let their dignity and pre-eminence in the church be what

it will. one of the servants are above their Lord.

2. That if there be a distinction betwixt teaching and preaching, as some apprehend,

they are both the work of Christ's ministers, who are obliged from their master's

example to perform both: teaching is in order to the conversion of sinners, and

preaching in order to the edification of saints.

EBC 1-15, "HITHERTO almost everything has been hopeful and encouraging in our Evangelists record of the Saviours ministry. It began like daybreak on the shores of the sea of Galilee. Great multitudes followed Him wherever He went; and those whom He called to be with Him cheerfully responded to the summons. When He preached the Gospel of the kingdom, the people were astonished at His doctrine, and recognised that He "taught them as one having authority, and not as the scribes." His works of healing were warmly welcomed, and to a large extent appreciated by the people generally, though already it was apparent that those whose selfish interests were touched by the progress of the truth were ready to cavil and complain. Notwithstanding this, the work has grown upon Him so that He has found it necessary to arm His twelve disciples with powers like His own, and send them forth as heralds of His kingdom through the land.

But the path of the King is not to be a triumphal progress. It is to be a via dolorosa, leading to a cross and a grave. Many prophecies had been already fulfilled, as our Evangelist has shown again and again: but there are others of a different sort which can as little fail of their fulfilment, -like that which speaks of the Messiah as "despised and rejected of men, a man of sorrows, and acquainted with grief." It is not at all to be wondered at, then, that the Evangelist should now give his readers some idea of the discouragements which met the King in the setting up of His kingdom on the earth. The first of these which he mentions comes from a quarter from which least of all it might have been expected.

1. John in doubt. (Mat_11:1-15)

It was, indeed, not at all unnatural that John should be in doubt. Think of his character: stern, uncompromising, severe, and bold to rashness. Think of his circumstances: languishing in prison for the truths sake, without any prospect of rescue; -after all, was Jesus King, or Herod? Remember, too, in what terms he had predicted the coming One: "Now also the axe is laid unto the roots of the trees"; "He that cometh after me is mightier than I"; "Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire." Did not this betoken a work which would be swift, severe, thorough, -very different from anything of which he could hear in his prison cell? The coming of the kingdom was too gentle and too slow for the stern, impatient Baptist. Accordingly, "offended" (see Mat_11:6, R.V: "finding occasion of stumbling") in his Master, he sends this message, in the hope possibly that it may constrain Him to avow Himself and to bring matters to a crisis: "Art thou He that should come, or do we look for another?"

Though it was natural enough that John should doubt, it was none the less trying to Jesus. The disciples were only children yet. Not one of them could enter into full sympathy with Him. John, the forerunner, was the one strong man, on whom He had reason thoroughly to rely, who had been tried again and again, and always found brave and true. Yet it is he who sends the doubting message. What a shock it must have been to the sensitive heart, what a trial to the faith, of the Man Christ Jesus!

The message must have been a very disturbing and disconcerting one, and fitted, if widely known, to neutralise to a large degree in the minds of the people the witness John

had borne to Jesus. It is the last thing the Evangelist would have thought of mentioning, if he had been actuated in the selection of his material by motives of policy; and the fact that this incident is published in two of the Gospels is a striking illustration of what is manifest throughout-the perfect simplicity and candour of the sacred historians.

Have we not reason to be most thankful that they did record it? To the truly thoughtful mind it is no weakening of the testimony of John; while it is full of comfort for the honest doubter, giving him the assurance that even when the most serious questions trouble him-even though the very foundations of his faith seem to be shaken-"there hath no temptation taken" him "but such as is common to man," such as even a brave and true soul like John had to face; full of encouragement also to do just as he did, -go straight to the Master Himself with the doubts, and let Him deal with them-wisely, faithfully, tenderly-as He does here.

How, then, does He deal with them? By a miracle, opening the prison doors, and so making it perfectly plain to him that not Herod, but Jesus, is King? By a sudden outburst of vengeance, destroying hosts of unrepentant sinners and alarming all the country side, and so satisfying the sternest thoughts of the Baptist in his cell? Not at all. He deals with them as He intends to deal with doubters always: points him quietly to the many tokens of His Divine mission-not in the way of judgment wrought on sinners nor of any grand demonstration which will astonish the nation, but in the quiet progress of His helpful, healing, comforting work: "Go, and show John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." Then He encourages him to hold fast the beginning of his confidence firm unto the end, by adding the significant words, "Blessed is he, whosoever shall find none occasion of stumbling in Me" (R.V). It was far better for John himself that he should be allowed to rally, than that anything special should be done to meet his doubts. He did rally; he did secure the blessing his Master set before him; he was satisfied without any open demonstration, satisfied to wait on and suffer in faith and patience, till at last he sealed the testimony of his magnificent life by a martyrs death.

Those are in some respects to be envied who in childlike simplicity believe without doubt or question; but there is a special blessing for those who by the very force of their nature must wrestle with doubt:, yet in the trying hour find no occasion of stumbling in Him. They come out of the conflict more than conquerors through Him that loved them.

The answer sent to John was kind; but there was no flattery in it-not even a word of commendation of his heroic endurance. The Master knew the strength of His disciple, and He dealt with him accordingly. But as soon as the messengers are gone He tells the people what He thinks of him. He in effect deprecates the thought of judging John by a message sent in an hour of weakness and despondency. "Do not imagine for a moment," He seems to say, "that the man you went out into the wilderness to see is feeble as a reed, or soft as a courtier. He is all, and more than all, you took him to be. He is a prophet indeed; and much more, for He is a herald of the heavenly King. Among them that are born of woman there hath not risen a greater than John the Baptist; and though he has not the advantages of even the little ones in the kingdom of heaven, inasmuch as he belongs to the old dispensation, yet, as herald of the new, he occupies a peculiarly honoured place-he stands between the old and the new; for all the prophets and the law prophesied until John; while from the days of John the Baptist until now the kingdom of heaven is preached, and men are pressing into it. He is, in fact, if only you had ears to hear, if only your minds were open to read the Scriptures according to the spirit of them, that very Elijah whose coming your prophet has taught you to expect" (Mat_11:7-14).

So far we have followed what seems to be the drift of our Saviours words in regard to John; but there is more than this in them. He is contrasting the feebleness and fickleness of the multitude with the strength and stability of John. There is before His mind, throughout, the thought of the transcendent importance of the events of the time as compared with the thoughtlessness of the people of the time. The question "What went ye out for to see?" was intended not merely to bring into relief the greatness of John, but to search their hearts. The important events of the time had circled first around John the Baptist, then around Himself. The people had not the least idea of the transcendent greatness of John and still less of the infinite greatness Of Him to Whom he had borne witness. Jesus did not wish as yet fully to assert His own claims, yet He desired to bring the inconsiderate multitudes to some conception of the things which their eyes saw, to rebuke and, if possible, to correct their thoughtlessness and indifference.

BIBLICAL ILLUSTRATOR 1-5, "Art Thou He that should come?

Johns inquiry

I. The inquiry made by the baptist. It was suggested by the incredulous state of his disciples.

(1) Because if Jesus was Messiah He had not exerted His power for the deliverance of John from prison;

(2) Because they observed that our Saviour had as yet made no public claim to the title; and

(3) Because the manner of our Saviours life and conversation had less appearance of sanctity than the life of their master.

II. The reply made by the saviour.

1. AS to the manner of it. It is not direct and positive, but enables them to answer their question themselves.

2. As to the matter of it. Three things deserve to be weighed by us.

(a) The remarkable gradation and rise there is in the particulars there mentioned;

(b) The appositeness of it in relation to the inquirers;

(c) The general force and evidence of the argument contained in it. (Francis Atterbury.)

Marks of convincing miracles

I. They must be above the known powers of all natural causes.

II. They must he done publicly and in the face of the world, that there may be no room to suspect artifice and collusion.

III. The doctrines which they are brought to vouch must be every way worthy of God.

IV. They should carry marks of good-will and beneficence to men.

V. It is the more convincing if such miracles were foretold, and

VI. If there be no appearances of self-interest and design in the worker of such miracles.

(Francis Atterbury.)

Johns message to Jesus

It will appear odd that John should entertain any doubt, or require any satisfaction about this matter John sent this message, not from any doubt which he himself entertained of the matter, but in order that the doubts which his disciples had conceived about it might receive an answer and satisfaction from the fountain head. From our Lords answer we are entitled to infer that-

I. The faith which He required was a rational assent and faith founded upon proof and evidence. These were given in His miracles.

II. Our Lords miracles distinguished Him from John.

III. Our Lord distinctly put, the truth of His pretensions upon the evidence of His miracles.

IV. Our Lord fixes the guilt of file unbelieving Jews upon this article, that they rejected miraculous proofs which ought to have convinced them. (W. PaIey.)

Proving Jesus to be the Messias

I. The evidence which our saviour gives of his being the true messiah, and to prove this three things were necessary:-

1. To show that He was sent by God, and had a peculiar commission from Him, by the miracles which He wrought.

2. This will more clearly appear by the correspondency of the things here mentioned with what was foretold by the prophets concerning the Messias.

(1) It was foretold of the Messias that He should work miraculous cures (Isa_30:4-6);

(2) That He should preach the gospel to the poor (Isa_61:1);

(3) That the world should be offended at Him (Isa_8:14).

II. An intimation in the text that notwithstanding all the evidence Christ gave of himself yet many world be offended at him.

1. Consider how the poor came to be more disposed to receive the gospel than others. They had no earthly interest to engage them to reject the Saviour. They enjoy little of the good things of this life, and are willing to entertain good news of happiness in another.

2. What those prejudices are which the world had against Christ. That He wrought miracles by diabolical skill; that He kept company with sinners; that He profaned the Sabbath. (J. Tillotson, D. D.)

The Messiah

I. The prophets declared that the Saviour should be Himself the Everlasting God (Mic_

5:2).

II. The family of the Messiah was foretold (Isa_11:1).

III. The prophets foretold the time at which the Saviour should be born.

IV. The place of the Saviours birth was foretold.

V. The character of the Messiah was the subject of prophecy.

VI. The offices the Messiah was to sustain for His people were foretold by the prophets.

VII. The prophets plainly foretold the manner of Christs death, resurrection, and exaltation. Application:-

1. To those who treat with unholy mirth this sacred season.

2. There may be some whose faith in the incarnate Son of God is assaulted by Satan, and perplexed by cruel doubts.

3. There are those who have been effectually taught by the Spirit to believe in Him who came in the flesh. No man can say that Jesus is the Christ but by the Holy Ghost. (E. Blencowe, M. A.)

Third Sunday in Advent

I. The word of the Lord stands firm. Forty centuries had passed since the promise of the seed of the woman had been given.

II. The work of the Lord goes on. Men may not understand it; His own servants may be perplexed about it. But there is the secure ongoing of the eternal plan.

III. The consummation cometh-all that pertains to Messianic work He will perform. God has no cause for haste. (J. A. Seiss, D. D.)

I. Johns doubt. The subject of the doubt-the Messiahship of Jesus.

II. Johns way of acting under the doubt.

1. What he did not do. He did not boast of His doubt. He was not content to remain in this state of-doubt without making an effort to rise out of it.

III. Christs answer to johns doubt. Johns question is, in substance, the question of to-day. But the answer of Jesus is distinct, calm, dignified. (Dr. Ritchie.)

Doubting

I. That there is No sin in doubting. Some doubts are sinful, when born of irrational prejudices, or bred of unregulated life. But doubt, of its own nature, cannot be sinful. Must be hesitation till evidence be sufficient.

II. But faith is better than doubt. We are never encouraged in Scripture in cultivating an inner habit of intellectual or moral scepticism. Doubt is only a means to faith.

III. There may exist honest doubt, notwithstanding diligent efforts made to remove it.

1. In any attempt to subdue scepticism, regard should be had to the proximate cause of it, or to the real cause of it. Much perplexity has a physical cause. The gospel for the body: rest, change, ocean, may remove this. Doubt has intellectual cause; not to be forced down by acts of will, but by prayer for more light. There are doubts which have a moral origin. Let conscience speak and remove them.

2. That nearly all doubts concerning Christ or Christian truth, ought to be brought in some way before Christ Himself, and given as it were into His own hand for solution. Christs reply to the Baptist was clear, prompt, convincing. It is an argumentative reply; fresh evidence is presented. Christs work is always open to examination, and testifies to His Messiahship; if it does not then do not believe. (A. Raleigh, D. D.)

Doubt, a means to faith

What would be thought of a chemist who should conduct an experiment, day after day, making a number of little variations in his method, but always withholding the deciding element from the crucible, or else persistently refusing to look at the result? Or, what would be thought of a merchant, always reckoning up his figures, but never writing down the final sums? Or, what of a captain who should sail his ship in a circle? Or, of a traveller always on the road, never reaching home or inn? (A. Raleigh, D. D.)

Conflicts with unbelief.

Martin Luther, of a kindred spirit with the Baptist, and with a like task to perform, had many days of despondency, and passed through many conflicts of unbelief. He writes: One may overcome the temptations of the flesh, but how hard it is to struggle against the temptations of blasphemy and despair. Again: Having all but lost my Christ, I was beaten by the waves and tempests of despair and blasphemy. Bunyan, who, with his wonderful imagination, could body forth the things unseen and spiritual, as if he could see them with his eyes, hear them with his ears, and touch them with his hands, had many conflicts with unbelief. Of all temptations I ever met with in my life, he says, to question the being of God and the truth of His gospel is the worst, and worst to be borne. When this temptation comes it takes my girdle from me, and removes the foundation from under me. Though God has visited my soul with never so blessed a discovery of Himself, yet afterwards I have been in my spirit so filled with darkness, that I could not so much as once conceive what that God and that comfort were with which I had been refreshed.

Natural melancholy obstructs the sense of Divine comfort

As it is in clear water, when it is still and transparent, the sun shines to the very bottom; but, if you stir the mud, presently it grows so thick that no light can pierce into it. So it is with the children of God: though their apprehensions of Gods love be as clear and transparent, sometimes, as the very air that the angels and glorified saints breathe in heaven, yet if once the muddy humour of melancholy stirs they become dark, so that no ray of comfort can break into the deserted soul. (Bishop Hopkins.)

Morbid self-suspicions

Colton declares that in moments of despondency Shakespeare thought himself no poet;

and Raphael doubted his right to be called a painter. We call such self-suspicions morbid, and ascribe them to a hypochondriacal fit; in what other way can we speak of those doubts as to their saintship, which occasionally afflict the most eminently holy of the Lords people!

Truth not afraid of the light

Here is One evidently, who is not afraid of the light. He will not seek the homage of superstition. Depend on it, Christ is glad of the science of to-day, and its investigations, when carried on in the spirit of reverence and earnestness. He is glad for the broadening light, and for every new coign of vantage whence we can look at Him. Shall we, then, be afraid of the light? When we take a rose, a lily out of the garden, we put it in the clearest light that all its beauty may be seen. We are not afraid of the light for it. We say, Get the microscope, and let its lenses concentrate the rays upon these flowers of God, and they will glorify Him all the more. Shall it not be so with this Rose of Sharon, this Lily of the Valley! Ask your question! Push your inquiry! Who is afraid of it? Not Christ. Not we. (J. Brierley, B. A.)

2 When John, who was in prison, heard about the deeds of the Messiah, he sent his disciples

BARES, "The account contained in this chapter of Matthew, to the Mat_11:19, is found, with no material variation, in Luke 7:18-35. John was in prison. Herod had thrown him into confinement on account of his faithfulness in reproving him for marrying his brother Philips wife. See Mat_14:3-4.

It is not certainly known why John sent to Jesus. It might have been to satisfy his disciples that he was the Messiah; or he might have been desirous of ascertaining for himself whether this person, of whom he heard so much, was the same one whom he had baptized, and whom he knew to be the Messiah. See Joh_1:29.

CLARKE, "John had heard in the prison - John was cast into prison by order of Herod Antipas, Mat_14:3, etc., (where see the notes), a little after our Lord began his public ministry, Mat_4:12; and after the first passover, Joh_3:24.

GILL, "Now when John had heard in the prison,.... The person here spoken of is John the Baptist, the forerunner of Christ, who was now in the prison of Machaerus; being put there by Herod, for his reproving him for taking Herodias, his brother Philip's wife; and whilst he was there, an account was brought him by his own disciples, see Luk_7:18 of

the works of Christ, the miracles he wrought; as the healing of the centurion's servant, the raising from the dead the widow's son of Nain, and the like; upon hearing of which,

he sent two of his disciples, who might be the most prejudiced against Christ, because of the increase of his followers, and the decrease of their master's; and because he did not live such an austere life as John did; and who, notwithstanding all that they had heard, and their master had told them of Jesus, were not easily persuaded that he was the true Messiah. Moreover, two of them were sent, both because it was more honourable to Christ, and that they might be proper witnesses of what they saw and heard; and since it was not so much for himself, as for the sake of his disciples, that these messengers were sent.

HERY, "What he preached we are not told, but it was probably to the same purpose with his sermon on the mount. But here is next recorded a message which John Baptist sent to Christ, and his return to it, Mat_11:2-6. We heard before that Jesus heard of John's sufferings, Mat_4:12. Now we are told that John, in prison, hears of Christ's doings. He heard in the prison the works of Christ; and no doubt he was glad to hear of them, for he was a true friend of the Bridegroom, Joh_3:29. Note, When one useful instrument is laid aside, God knows how to raise up many others in the stead of it. The work went on, though John was in prison, and it added no affliction, but a great deal of consolation, to his bonds. Nothing more comfortable to God's people in distress, than to hear of the works of Christ; especially to experience them in their own souls. This turns a prison into a palace. Some way or other Christ will convey the notices of his love to those that are in trouble for conscience sake. John could not see the works of Christ, but he heard of them with pleasure. And blessed are they who have not seen, but only heard, and yet have believed.

JAMISO,"Now when John had heard in the prison For the account of this imprisonment, see on Mar_6:17-20.

the works of Christ, he sent, etc. On the whole passage, see on Luk_7:18-35.

CALVI, "2.ow when John had heard. The Evangelists do not mean that John

was excited by the miracles to acknowledge Christ at that time as Mediator; but,

perceiving that Christ had acquired great reputation, and concluding that this was a

fit and seasonable time for putting to the test his own declaration concerning him,

he sent to him his disciples. The opinion entertained by some, that he sent them

partly on his own account, is exceedingly foolish; as if he had not been fully

convinced, or obtained distinct information, that Jesus is the Christ. Equally absurd

is the speculation of those who imagine that the Baptist was near death, and

therefore inquired what message he should carry, from Christs mouth as it were, to

the deceased fathers. It is very evident that the holy herald of Christ, perceiving that

he was not far from the end of his journey, and that his disciples, though he had

bestowed great pains in instructing them, still remained in a state of hesitation,

resorted to this last expedient for curing their weakness. He had faithfully labored,

as I have said, that his disciples should embrace Christ without delay. His continued

entreaties had produced so little effect, that he had good reason for dreading that,

after his death, they would entirely fall away; and therefore he earnestly attempted

to arouse them from their sloth by sending them to Christ. Besides, the pastors of

the Church are here reminded of their duty. They ought not to endeavor to bind and

attach disciples to themselves, but to direct them to Christ, who is the only Teacher.

From the beginning, John had openly avowed that he was not the bridegroom,

(John 3:29.) As the faithful friend of the bridegroom he presents the bride chaste

and uncontaminated to Christ, who alone is the bridegroom of the Church. Paul

tells us that he kept the same object in view, (2 Corinthians 11:2,) and the example

of both is held out for imitation to all the ministers of the Gospel.

BROADUS, "Message From John The Baptist, And Resulting Discourse

Having given a general account of our Lord's journeys about Galilee, with some

important specimens of his teaching and his miracles (compare on Matthew 8:1),

and having added an account of his sending out the Twelve, with much preparatory

instruction, Matthew now advances to other topics. Before introducing examples of

the Parables (Matthew 13), he mentions a remarkable message from John the

Baptist, and our Lord's discourse thereupon, (Matthew 11:2-30) and then gives

instances of avowed opposition to him on the part of the Pharisees. (Matthew 12.)

The paragraph noted above (Matthew 11:2-19) includes so much of the discourse

occasioned by John's message as relates to John himself. This is also given, and with

unusually little difference of phraseology, by Luke; (Luke 7:18-35) and from the

connection of his narrative it appears probable, (compare Luke 7:1, Luke 7:11,

Luke 7:18) that this message from John was sent shortly after the delivery of the

Sermon on the Mount. We have heretofore seen that the arrangement of Matthew,

in Matthew 5-13, is not chronological but topical, a course not uncommonly pursued

by historians and biographers.

I. Matthew 11:2 f. The Message

ow when John had heard in the prison. As to John's early life and ministry, see on

"Matthew 8:1 ff." It has been stated in Matthew 4:12, that he was 'delivered up,' in

the way familiar to Matthew's first readers, and afterwards described. (Matthew

14:3 ff.) He had now been confined in the Castle of Machaerus, east of the Dead Sea

(see on "Matthew 14:3"), for probably not less than twelve months, during which

time Jesus has been pursuing his ministry in Galilee. John was allowed some

intercourse with his followers, (Matthew 10:2, Luke 7:18) who brought him

accounts of what was going on in the outer world. Yet this year of imprisonment

must have been for him a dreary time. He had indeed been accustomed to

comparative solitude for years 'in the deserts'; (Luke 1:80) but at that time life was

before him with its high hopes, and he doubtless felt himself to be preparing for a

great mission, the nature of which was gradually growing clearer to his mind. Then

came some eighteen months of public labours, during which he was attended by vast

crowds, and his ardent nature must have revelled in the high excitement of his work.

And now he is shut up, he, a "son of the wilderness," in one of the deep, dark, and

frightfully hot dungeons of Machaerus, deprived of fresh air and bodily exercise, of

cheerful mental employment and opportunity to do good, and dependent for any

future opportunities on the caprice of a weak king and a cruel woman. As Elijah

sometimes got sadly out of heart, so John, who in many respects closely resembled

him (see on "Matthew 3:4"), would be likely to grow desponding, in this season of

enforced idleness and uncertain danger. (Compare the occasional depression of

Moses also.) This state of things may account for the perplexity which John's

message of enquiry seems to indicate. He heard from his disciples, (Luke 7:18) who

would learn the report, circulated throughout the country, (Luke 7:17) and some of

whom had at least on one occasion heard Jesus themselves. (Matthew 9:14)

The works of (the) Christ. Matthew's narrative usually employs our Lord's proper

name, Jesus; but in introducing John's question whether Jesus was the Messiah, he

implies the answer by calling him 'the Christ,' i.e., the Messiah. (Compare on

Matthew 16:21 and on Matthew 1:1): For the importance of the article, 'the Christ,'

see on "Matthew 2:4". His 'works' signify his general activity (which would include

teaching), but especially his miracles. This seems to be suggested by the answer,

(Matthew 10:4 f.) which points to the things they 'bear and see,' to his miracles and

the good tidings he preached. Likewise 'all these things' in Luke 7:18, would

naturally include not merely the two miracles which there immediately precede, but

some account of his remark. able teachings, as in the Sermon on the Mount, which

had just occurred. Even in John, who usually employs the term 'works' to mean

miracles, (John 5:36, John 10:38, etc.) in Matthew 9:4 'work the works of him that

sent me,' can hardly be restricted to miraculous works. Sent two of (properly by) his

disciples, (compare Revelation 1:1) was in many manuscripts and versions altered

into 'sent two of his disciples' (simply changing to), so as to be like Luke 7:19. The

true reading in Matt. 'by' or 'through' implies all the more strongly that John sent

the message of enquiry for his own satisfaction. We still know from Luke (Luke

7:19) that the number of messengers was two; they would be company for each

other in the journey of some eighty miles, and might supplement and confirm each

other's statements upon returning. (Compare on Matthew 10:5) For the word

disciples, see on "Matthew 5:1"; as to the position of the disciples of John at this

period, see on "Matthew 9:14".

Art thou he that should come, or the coming (one)? 'Thou' is expressed in the

original and at the head of the sentence, so as to be strongly emphatic; and to this

corresponds the emphatic position in the Greek of another. 'The coming (one)' had

become a familiar designation of the Messiah, (Matthew 3:11, Matthew 21:9,

Matthew 23:39; John 6:14, John 11:27; Hebrews 10:37) having probably been

derived from Psalms 118:26, Matthew 3:1 f., etc. Look we, or more probably, 'are

we to look,' as in oyes and Darby, or 'shall we look' as in Tyndale and Geneva. The

Greek subjunctive has in this word the same form as the indicative, and so the term

is ambiguous. The Latin versions take it as indicative, and this probably influenced

the Common Version, following Great Bible and Rheims. The Peshito is ambiguous,

but the Memphitic is distinctly subjunctive. The majority of leading commentators

take it as subjunctive (see Meyer, Weiss). The plural, 'are we to look,' means

persons in general who cherished the Messianic hope. The form of John's question

seems naturally to imply (Weiss) that he had regarded Jesus as the Messiah, and

that he wished to learn whether he should still think so. The whole tone of the

narrative, even more in Luke than Matthew, naturally suggests that John asked at

least in part on his own account, to remove difficulties in his own mind. So already

Origen (Cremer): "John's question was not for his own sake alone, but also for the

sake of those who were sent." Tertullian also three times intimates that John himself

was in doubt whether Jesus was the Messiah. So among recent writers, eander,

Meyer, Bleek, Ewald, Keim, Reuss, Godet, Plumptre, Schaff, etc.

But many have thought it wholly inconsistent with John's position and previous

testimony to suppose that he now felt personally the slightest doubt; and so they

hold that he sent simply for the satisfaction of his disciples. So Chrys. (and his

followers), with Cyril, Aug., and Jerome, followed by Luther, Calvin, and Beza, by

Bengel, Maldonatus, and many others. ow, it is always desirable to accept the

plain, straightforward meaning of a passage, unless there be insuperable difficulties

in the way of so doing. Any one who did not know John's previous utterances would

certainly understand Matt. and Luke as here implying that he sent to Jesus for his

own sake as well as that of his disciples. It is very difficult to believe that John

would send in his own name ('are we to look for another?') and Jesus send back the

answer to him personally ('Go, your way and tell John'), when it was all merely for

effect upon the minds of John's followers. Theophyl. actually says that John "affects

to inquire," and Euthym., "in pretence inquiring." The only reason for adopting

such an interpretation is the supposition that John cannot have been in doubt after

his known previous testimony. But while John knew himself to be the harbinger of

Jesus (John 1:33) and also to be the harbinger of the Messiah, (John 3:28) as indeed

had been understood by his father Zachariah, (Luke 1:67-79) still it was conceivable

that Jesus might possibly not be the Messiah. Among the various confused ideas

which the Jews had developed from imperfectly understood Messianic prophecies,

the notion was entertained by some that a succession of great personages would

arise. Elijah, they generally believed, would return to life; some thought that

Jeremiah also would return, and perhaps others of the great prophets; then there

was 'the prophet' predicted in Deuteronomy 18:15, who was not universally

identified with the Messiah. (See John 1:20 f.; John 7:40 f.; Matthew 16:14, Luke

9:19) Some thought it very likely that these would come in quick succession, to

herald with all the greater pomp the approach of the glorious King of Israel. Some

such notion is certainly involved in the question, 'Art thou the coming (one), or are

we to look for another ?' ow, John would naturally share the current Jewish ideas

(as the apostles did at that time), except so far as they were corrected by the special

revelations given to him. These revelations, according to the whole history and

manifest law of God's communications to men, extended only to the truths necessary

for his own station and appointed work. There is therefore nothing surprising, and

nothing derogatory to John, in the idea that amid the despondent and perplexed

thoughts of a weary prisoner, he began sometimes to question whether Jesus was

himself the Messiah, or only a second and greater forerunner. Points which later

revelations have made clear enough to us, may easily have perplexed him. We need

not suppose that he at any time wholly lost his persuasion that Jesus was the

Messiah, but only that he became harassed by difficulties that he could not solve;

and he shows great confidence in Jesus by referring the whole question to him.

These 'works' which he heard of as wrought by Jesus were very remarkable. But

how strange it was that the great worker, to whom he had himself borne testimony,

did not come out publicly in the Messianic character, and have himself crowned,

and reign as the Anointed King; how strange that, with the power of working such

astonishing miracles, he should leave his devoted servant and herald to languish so

long in this unjust imprisonment, cut off from the work in which he delighted. John

was embarrassed, plexedperhaps (Kohler, Morison) impatienthe knew not

what to think, and was weary of waitinghe would send and ask Jesus himself;

and while the answer cleared up his own perplexity, as he hoped would be the case,

and perhaps aroused Jesus to prompter action, it might at the same time help him in

overcoming (compare John 3:25-30) the obstinate hostility to Jesus which some of

his disciples manifested (Compare on Matthew 9:14)

COFFMA, "John had grown uncertain as to whether Christ was indeed the

Messiah or not. The uncertainty probably arose from the following circumstances:

(1) John had been cast into prison, and Christ had made no move to free him; (2)

John was suffering cruel and unjust persecution and probably foresaw his

approaching martyrdom; (3) Jesus' identity as the Messiah was not being

proclaimed at that time with the dogmatic certainty which John doubtless expected;

(4) the reasons for Christ's reticence about his Messiahship could not have been

clear to John. In fact, people would be somewhat in the dark about this, even today,

had it not been for Luke's concise statement of the strait in which Jesus found

himself at that moment. "I have a baptism to be baptized with, and how am I

straitened till it be accomplished!" (Luke 12:50). The philosopher John Locke

traced the narrowness of the path our Lord had to travel. It was his purpose to die

for the sins of the world; but his purpose would have been thwarted if he had been

put to death for sedition. The popular misconception that the Messiah would

supplant the Romans made it very difficult to walk the fine line between convincing

all people of good will, on the one hand, that he was actually the Messiah, while, on

the other hand, at the same time dispelling any thought that he would take the

secular government away from the Romans. That Jesus was indeed hard pressed or

"straitened" to find the true ground between those two parallel courses is evident.

In this frame of reference, it is easy to see why Christ would openly declare himself

the Messiah while conversing with the woman at the well of Samaria (John 4:26),

whose word was worthless in court because she was a Samaritan, and upon other

occasions fail back upon more noncommittal expressions such as "thou sayest."

The deputation from John, therefore, precipitated a very delicate situation. It was

absolutely necessary that John be confirmed in his conviction that Jesus was the

Messiah, but not by any declaration that would result in Jesus' being hailed into

court as a seditionist. Dummelow summed up Christ's skilled handling of the

question in these words,

By a reference to Isaiah 61:1, he declared plainly enough, and yet not too plainly,

that he was the Messiah. He worked a number of miracles in their presence in proof

of his Messianic claims (Luke 7:21), and finally sent them back to John with a

message in which he expressly mentioned his miracles, and promised a blessing to

those who should attach themselves to him. The spectacle of Christ's miracles must

have been particularly impressive to the disciples of John, who performed no

miracles (John 10:41)[1]

It should be noted that in times of personal misfortune, suffering, hardship, or

persecution, one's faith is inclined to waver; and those things which seemed so

positive and certain under more favorable circumstances and in brighter days tend

to be dimmed and obscured. Any sufferer who struggles with life's tribulations and

feels that his prayers have not been answered can find deep: and sympathetic

thoughts for John and his doubts. ote too that John took the wise course by

presenting his difficulties and uncertainties directly to the Lord. If he had inquired

of the Pharisees, or others, he could have found no alleviation of his distress. Take it

up with Jesus. That is always best, and in fact is the only way to solve problems and

doubts. ote again that Jesus said, "Go show John AGAI ..." (Matthew 11:4,

KJV). This teaches that even the best men and the most faithful disciples need to be

told "again and again" the wonderful things of Christ and his kingdom.

Tell me the story slowly, That I may take it in. That wonderful redemption, God's

remedy for sin; Tell me the story often, For I forget so soon: The early dew of

morning Has passed away at noon.[2]

- Hymn: "Tell Me the Old, Old Story"

[1] J. R. Dummelow, One Volume Commentary (ew York: The Macmillan

Company, 1937), p. 664.

[2] Kate Hankey, Hymn o. 227, "Tell Me the Old, Old Story" (Chicago: Great

Songs Press, 1960).

ELLICOTT, "(2) When John had heard in the prison.The position of the Baptist

was so far that of a prisoner treated with respect. Herod himself observed him, and

heard him gladly. Herodias had not yet found an occasion of revenge. His disciples

came and went freely. Some of these we have seen (Matthew 9:14) as present when

our Lord was teaching, and certain to hear of such wonders as those narrated in

Matthew 8, 9. He himself, in the prison of Machrus, was languishing with the

sickness of hope deferred for the Messianic kingdom, which he had proclaimed. His

disciples brought back word of what they had seen and heard (Luke 7:18), and yet

all things continued as before, and there was no deliverance either for himself or

Israel. Under the influence of this disappointment, he sent his two disciples with the

question which the next verse records.

BESO, "Matthew 11:2-6. ow when John had heard in the prison (into which he

had been cast by Herod Antipas, a little after he began his public ministry, chap.

Matthew 4:12, and Matthew 14:3, &c.) of the works of Christ That is, of some of

his many miracles, &c. He sent two of his disciples ot, as is probable, because

he doubted himself, but to confirm their faith. And said, Art thou he that should

come amely, the Messiah? Or look we for another Under that character?

Considering what clear evidence John had received by a miraculous sign from

heaven that Jesus was the Messiah, (see John 1:33,) and what express and repeated

testimonies he himself had borne to this truth, it cannot reasonably be supposed that

he now doubted of it. But some of his disciples, offended and discouraged by his

long imprisonment, as well as the freedom of Christs conversation, so different

from the austerity used by their master and his disciples, might begin to call it in

question, and therefore John might think it necessary to put them in the way of

obtaining further satisfaction. Doddridge. ow at this very time, according to

Luke, (Luke 7:21,) Jesus cured many of their infirmities and plagues, &c. He

therefore said to these disciples, Go and show John those things which ye hear and

see Which are a stronger proof of my being the Messiah than any bare assertions

can be. Comp. Isaiah 35:5-6; Isaiah 61:1. And blessed is he whosoever shall not be

offended in me Or brought to doubt my being the Messiah on account of the

mean circumstances in which I appear. For many will be induced to question it,

notwithstanding all the evidences I have given, and shall give of it.

COKE, "Matthew 11:2. ow when John had heard, &c. Beausobre and Lenfant,

with some others, think, that John was so discouraged by his own long

imprisonment, that he began himself to doubt whether Jesus was himself the

Messiah; and agreeably to this he supposes, that when our Lord says, happy is he

that is not offended in me, he meant it as a caution to John that he should be upon

his guard against so dangerous a temptation. But, considering what clear evidence

John had before received by a miraculous sign from heaven, and what express and

repeated testimonies he himself had borne to Jesus, I cannot imagine this to have

been possible; especially as he foresaw and foretold that he must himself quickly be

laid aside. John 3:30. But his disciples might very probably be offended at this

circumstance, as well as at the freedom of Christ's conversation, so different from

the austerity used among them; and, therefore, he might think it necessary to put

them in the way of farther satisfaction; not to saythat John might have been uneasy

at the reserve which Christ maintained, and that he might imagine it agreeable to

the good design of his own office thus to urge a more express declaration. This

appears an easy and natural solution of the difficulty arising from this event. Some

writers, however,and those of distinction, are of different sentiments. Mr. Bell, in his

treatise on the divine mission of John the Baptist, and the Lord Jesus Christ, part 3:

sect. 8 has shewn, that this remarkable message, viewed in every light, supplies us

with one of the most satisfactory circumstantial proofs of the integrity and divine

character of the Lord Jesus, and of the truth of the Baptist's mission, which the

gospel affords: and whether we can point out the particular motives which actually

induced the true Elias to send his disciples with such a message to the true Messiah,

or not, is an inquiry of no real importance at all, however it might gratify our

curiosity to be able to solve the question; since in the mean time it appears

abundantly plain, that no such message could on any account have been sent from

John to Jesus, had they in reality been no better than imposters. See the note on

Matthew 11:4. The reader will find more onthis subject in Jortin's Discourses, p.

196. Bishop Atterbury's, vol. 3: p. 35 and Archbishop Tillotson's Serm. 11

COSTABLE, "Herod Antipas had imprisoned John in the fortress of Machaerus

east of the Dead Sea (cf. Matthew 4:12; Matthew 14:3-5). [ote: Josephus,

Antiquities of. . ., 18:5:2.] There John heard about Jesus' ministry. Matthew wrote

that John heard about the works of "the Christ." This is the only place in Matthew

where the name "Christ" standing alone refers to Jesus. [ote: Henry Alford, The

Greek Testament, 1:114.] Matthew evidently referred to Jesus this way here to

underscore the fact that Jesus was the Christ, the Greek term for Messiah. John had

doubts about that, but Matthew presented Jesus as the Messiah in unequivocal

terms. The "works" of Jesus would include His teachings and all of His activities,

not just His miracles.

John sent Jesus a question through some of John's disciples. This use of "disciples"

is another proof that this word does not necessarily mean believers in Jesus. These

disciples were still following John. They had not begun to follow Jesus. John

questioned whether Jesus was "the coming One" after all (Psalms 40:7; Psalms

118:26; Isaiah 59:20). "The coming One" was a messianic title. [ote: Lenski, p.

425.] John had previously announced Jesus as the coming One (Matthew 3:11), but

Jesus did not quite fit John's ideas of what Messiah would do. He was bringing

blessing to many but judgment to none (cf. Matthew 3:10-12). [ote: See James D.

G. Dunn, Jesus and the Spirit, pp. 55-62.]

"The same questions of the ultimate triumph of God undoubtedly face everyone in

suffering for Christ's sake. If our God is omnipotent, why does He permit the

righteous to suffer? The answer, of course, is that the time of God's judgment has

not yet come but that the final triumph is certain." [ote: Walvoord, Matthew: . . .,

p. 80.]

An old interpretation of John's question is that he asked it for his disciples' sake,

but he never doubted Jesus' identity himself. There is nothing in the text to support

this view. Rather John, like Elijah, seems to have become discouraged (cf. Matthew

11:14). Probably this happened because Jesus did not begin to judge sinners

immediately.

The confusion of the King's forerunner 11:2-6 (cf. Luke 7:18-23)

Even John the Baptist had doubts about whether Jesus was really the promised

Messiah.

"Matthew includes the record of this interrogation for at least two reasons. First,

the questioning of Jesus by John, a representative of the best in Israel, points up the

misconception of Israel as to the program of the Messiah and His method. He had

heard of the works of Jesus (Matthew 11:2), and they certainly appeared to be

Messianic. However, Jesus did not suddenly assert His authority and judge the

people as John probably had thought He would (Matthew 3:10-12). Because of this

misconception he began to doubt. Perhaps his being in prison, a place which was

certainly incongruous for the herald of the King, reinforced his doubts....

"The second purpose of these few verses (Matthew 11:2-6) is to reaffirm the concept

that the works of Jesus prove His Messiahship." [ote: Toussaint, Behold the . . ., p.

148.]

BURKITT, "It was not for John's information that he sent his disciples to Jesus, but

for their satisfaction; that he was the true and promised Messiah; John was assured

of it himself by a sign from heaven at our Saviour's baptism, Matthew 3:17. But

John's disciples out of great zeal to him their master, envied Christ himself, and

were unwilling to believe any person greater than their master, (Archbishop

Tillotson, vol.5) therefore John, out of a pious design to confirm his disciples in the

belief of Jesus being the true Messias, sends them to our Saviour, to hear the

doctrine which he taught, and to see the miracles which he wrought.

Learn hence, What a pious desire there is in such as know Christ experimentally

themselves, to bring all that belong to them to a saving acquaintance with him.

Archbp. Tillotson, Vol. V.

PETT, "Verse 2-3

ow when John heard in the prison the works of the Christ, he sent by his

disciples, and said to him, Are you he who is coming, or should we look for

another?

In his prison John heard of the kind of works that the Messiah was doing, but

what he heard did not fit in with his conception of the Messiah. That Jesus was the

Messiah has already been stated in Matthew 1:1; Matthew 1:16-17. Thus this may

be just Matthews interpretive comment, showing that he feels that he has by now

quite definitely demonstrated that Jesus was the Messiah, and expects his readers to

appreciate the fact. But it is quite possible that he wants us to know that that was

also how John thought of Him, for John certainly saw Him as an end day

(apocalyptic) figure, the Coming One (Matthew 3:11; compare Matthew 21:9;

Matthew 23:39; John 6:14; John 11:27). But that was the point. He could not in that

case quite understand what He was doing. (This was not the first time that John had

been taken by surprise by Jesus (Matthew 3:14), revealing that he continually did

not completely comprehend what the Coming One would be all about, and was

required to respond in faith). So he sent his disciples to ask Jesus about Himself.

Was He the Coming One, or should they be looking for someone else? That was the

question. Could he expect instant action or had he to wait for another of a different

kind from Jesus? He was not offended with Jesus. He just wanted to know. Perhaps

he had been mistaken in his assumptions?

Another. The word indicates another of a different kind. What Jesus was doing

did not quite fit in with his expectations.

What then was causing Johns difficulty? Perhaps it arose because he felt that it was

time that Jesus commenced recruiting followers out of the great crowds that

followed Him, so as to establish His Kingly Rule, something that He appeared not to

be doing. On the other hand he had not even prepared in that way himself, which is

against that suggestion. Even more possibly there may be a hint of what was in his

thoughts when we consider what Jesus said later about the crowds view of Him,

that he was an ascetic. Jesus had previously joined him in the wilderness. Perhaps

John found it difficult to understand a prophetic figure Who now seemingly ate and

drank with outcasts and sinners, held lightly to ritual (John was a priest from a

priestly family), and discouraged His disciples from fasting. He had had no

opportunity of discussing this with Him and it may well all have appeared to him

very strange, for Judaism was a religion that took such things very seriously, and

none more seriously than he had himself . Could such behaviour really reveal Gods

Coming One? Perhaps there was even a hint in his words that he felt that Jesus

should consider whether He was behaving quite as He should.

All this may have played a part, but Jesus reply suggests that He knew that his

main problem lay in his misunderstanding of His ways. Thus Jesus knew that the

way in which to satisfy him was to show him that, while not perhaps doing what

John had expected, He was fulfilling what the Scriptures had promised, and what

was more, Scriptures which were also connected with judgment.

He Who is coming. By this John may have meant the Messiah, or the Prophet of

Deuteronomy 18:15 or Isaiah 61:1-3, or the coming Elijah (Malachi 4:5-6), all of

whom were expected figures (see John 1:20; John 1:25). Or he may have had in

mind some other expected figure. Some have traced the idea to Habakkuk 2:3 which

speaks of something or someone who will surely come, and that at the appointed

time. Others have thought of Genesis 49:10 and the coming of Shiloh to gather the

people, or of the Coming One of Psalms 118:26 Who will come in the name of the

Lord. And still others of the Redeemer Who would come to Zion to turn away

transgression from Jacob (Isaiah 59:20), which would tie in with the earlier citation

of Isaiah 40:3 (see Matthew 3:3). But the fact that he expected the Coming One to

pour out Spirit and fire seems to point either to the Messiah (which could include

some or all of the above), or alternatively to another, but more powerful, Elijah

(compare 2 Kings 2:9-10; 2 Kings 2:15; 2 Kings 1:10; 2 Kings 1:12, and see also

Revelation 11:5). He may indeed have combined the two ideas in the light of

Malachis prophecies (Malachi 3:1 b, 2; Matthew 4:5-6), and even have included

some of the other concepts. For while Jesus saw John as the coming Elijah (Matthew

11:14), it was not how John saw himself (John 1:21), although we should remember

that that was a reply to people who were thinking literally of Elijah returning

(something which Jesus did not believe either). He saw himself as the one who was

sent to prepare the way for God to act (Matthew 3:3; John 1:23; compare Malachi

3:1 a), with a Greater yet to come. And Matthew will shortly make clear to his

readers precisely Who that Coming One is (Matthew 12:17-21).

We should note that, contrary to popular opinion, Jesus was already drenching

His Apostles in Holy Spirit as is evidenced by His giving to them the power to heal,

cleanse lepers, raise the dead and cast out evil spirits (Matthew 10:8), which they

could not have done without the Holy Spirit (Matthew 12:28). But John might not

have appreciated that, and he probably felt that the fire just did not appear to be on

the horizon at all.

The disciples of John. We know almost nothing about the disciples of John. We

do know that they fasted, and especially so because of what had happened to their

leader (Matthew 9:14). It would appear therefore that they formed a recognised

grouping similar to that of the Pharisees (and of the Essenes), loose but definite.

And they possibly sought to pass on the teaching of John, and even to preach that

the Kingly Rule of Heaven was coming. Of course those who like John the Baptist

himself had come to believe that Jesus was the Messiah would transfer their

allegiance to Jesus, as Peter, James, John and Andrew had done, although these

particular ones who now came to Jesus may have been waiting to see first what

would happen their leader. But there would be many disciples of John who had

responded to his message when they had come to Jerusalem for the feasts, and who

were now scattered around the world, and back in their own homes. And many of

them probably continued to look ahead and hope for what John had promised,

without necessarily believing that Jesus was the fulfilment of what John had taught,

or indeed knowing much about Jesus (for many of them Palestine was far away).

Certainly there appear to have been largish numbers of disciples of John around the

world with whom the later church came into contact (e.g. Acts 19:1-6)

PETT, "Verses 2-6

Jesus Assures John That He, Jesus, Is The Expected Coming One For Whom John

Was Preparing The Way (11:2-6).

John, languishing in a dungeon in the Fortress of Machaerus, east of Jordan,

(compare Matthew 4:12; Matthew 14:3-5), was clearly puzzled. He had come to

prepare the way for the Coming One Who was promised, the One Who was to

succeed him. And he had expected to hear of wonderful things happening. He had

expected to hear of an even greater response of people than he himself had seen,

with a powerful work of the Spirit of God taking place on them (Matthew 3:11-12),

which would also result in fiery judgment being carried out on the ungodly

(Matthew 3:7; Matthew 3:12), and this would include the king who had thrust him

into this dungeon, and the introducing of Gods Kingly Rule (Matthew 3:11-12). But

from the information that had reached him nothing highly unusual was happening

at all. There did not seem to be any ominous stirrings. There was no sign of a

righteous uprising like that spoken of at Qumran and by the Essenes. Everything

just seemed to be going on almost as normal. He did not lose his faith in Gods

promises. He was just perplexed, and wondered whether he had misinterpreted

things. Perhaps he had been wrong in thinking that Jesus was the Coming One.

Perhaps He was not the Coming One after all, and he must wait patiently for

someone else? So he sent his disciples to Jesus to make enquiries.

In those days access to prisoners by close friends and relatives was allowed so that

they could supply them with food and necessities (compare Matthew 25:36), and

John appears to have been no exception. In his case his closest disciples had the

courage to visit him and seek to sustain him, and it was these brave men who came

to Jesus with Johns questions.

Analysis.

a ow when John heard in the prison the works of the Christ, he sent by his

disciples, and said to him, Are you he who is coming, or should we look for

another? (Matthew 11:2-3).

b And Jesus answered and said to them, Go and tell John the things which you

hear (Matthew 11:4 a)

c And see (Matthew 11:4).

c The blind receive their sight and the lame walk, the lepers are cleansed and the

deaf hear, and the dead are raised up (Matthew 11:5 a).

b And the poor have good tidings preached to them (Matthew 11:5 b).

a And blessed is he, whoever shall find no occasion of stumbling in me (Matthew

11:6).

ote that in a comes Johns question and in the parallel is Jesus assurance. In b

is reference to what Johns disciples hear, and in the parallel it is the proclamation

of the Good ews. In c is reference to what they see, and in the parallel is a

description of what they see.

PETT, "Verses 2-12

The Messiah Has Come, And One Who Is More Than the Messiah, Overcoming the

Powers of Satan, And While Rejected By The Many He Is Revealing Himself And

Being Accepted By Babes And By The Meek and Lowly And Those Who Do The

Will Of His Father Who Form His ew Household (11:2-12).

Central to this whole section is Matthews declaration of Jesus as the One Who has

come fulfilling the Isaianic prophecy concerning the Servant of YHWH (Matthew

12:17-21). For justification of this statement see the chiasmus below. As such He

comes as the One Who is pleasing to God, and has Gods Spirit upon Him, bringing

hope to the Gentiles and a ministry of restoration to His own people, as He

triumphantly establishes righteousness and truth. And it is around this, and mens

response to it, that the whole section is constructed.

Indeed if we compare the passages before and after Matthew 12:17-21 we see a

distinct difference in their emphases. Prior to the declaration concerning the coming

Servant the emphasis is on Jesus as:

The Coming One Who is fulfilling the Scriptures concerning Himself (Matthew

11:3-6), and revealing His authority (Matthew 12:1-16), and His essential Oneness

with the Father (Matthew 11:25-27).

The pressing forwards against all opposition of the Kingly Rule of Heaven which is

now present among them, and for which John, the greatest of the prophets, had

prepared the way (Matthew 11:7-15), which is manifested by the work of the Spirit

of God (Matthew 12:28).

Thus while the people as a whole may have expressed their dissatisfaction with John

and Himself (Matthew 11:16-19), and have ignored the signs which reveal Who He

is (if the works which have been done in you), something which can only result in

their final judgment (Matthew 11:20-24), and while the Pharisees may have turned

against Him (Matthew 12:2; Matthew 12:14), there are those who are religiously

speaking babes, but who have been enlightened by His Father, and have come to see

the truth about Him (Matthew 11:25-27). To them He has revealed the Father, so

that they may walk in oneness with Himself as the One Who is meek and lowly

(Matthew 11:28-30).

However, once the declaration of Him as the Spirit anointed and beloved Servant of

YHWH has been made (Matthew 12:17-21), we are suddenly faced with what lies

behind all this opposition, the activities of the powers of evil (Matthew 12:22-32;

Matthew 12:43-45). These are seen to be what is responsible for the

unresponsiveness of the Jews, although only because their hearts are evil (Matthew

12:33-37). And this is accompanied by an assurance that these evil powers will be

defeated by the power of the Spirit Whose presence in Him reveals that the Kingly

Rule of God has come upon them as Gods prospective people (Matthew 12:28).

evertheless many will sadly fail to respond and will therefore discover that their

position becomes seven times worse than before (Matthew 12:43-45). The section

then ends with Jesus introducing His new family (Matthew 12:46-50), His new

household, the ones who have been delivered from the despoiled household of

Satan (Matthew 12:29). These form a new household which again demonstrates

that the Kingly Rule of Heaven is being established. Indeed we could see as lying

behind this section the words spoken to Paul by God in Acts, to turn them from

darkness to light (Matthew 11:25-30), and from the power of Satan to God

(Matthew 12:28-29).

But there are also a number of other themes in the section. The first is the theme of

the misunderstanding of His ministry. The section opens with the puzzlement of

John, the one who has announced Him (Matthew 11:2-6). It continues with the

puzzlement of the people who can understand neither John nor Him (Matthew

11:16-19), nor His signs (Matthew 11:20-24). And that is followed by the puzzlement

of the Pharisees (Matthew 12:1-15). But with that puzzlement comes Jesus

assurance that the ones whom His Father have blessed will see and understand.

Thus John will be blessed in this way in Matthew 11:6, and all Jesus disciples will

be blessed in this way in Matthew 11:25-30. For they will come to see that He is the

Servant of YHWH promised by Isaiah, Who coming as the chosen and beloved of

YHWH. He will have His Spirit upon Him, and will accomplish His purpose in

meekness and lowliness, finally restoring and bringing to a flame all Gods true

people, which will also include the nations as a whole (Matthew 12:17-21). Satan will

be put to flight and the eyes of the blind will be opened and their tongues released

(Matthew 12:21-32) so that they will do and say what is true (Matthew 12:33-37),

thus being revealed as His Messianic family (Matthew 12:46-50).

Another theme is that of Who Jesus is (a constant theme in the Gospel). He is the

Christ (Matthew 11:2), the One Who has been announced by the new Elijah

(Matthew 11:9; Matthew 11:14); the Son of Man (Matthew 11:19; Matthew 12:8;

Matthew 12:32; Matthew 12:40); the chosen and beloved Servant of YHWH

(Matthew 12:18); the Son of David (Matthew 12:23); the Spirit anointed One

(Matthew 12:18; Matthew 12:28; Matthew 12:32); the One Whose Messianic signs

should bring forth repentance (Matthew 11:20-24); the One Who is greater than

Jonah or Solomon (Matthew 12:41-42). And in direct contrast are those who fail to

respond to Him, this (evil) generation (Matthew 11:16; Matthew 12:45); who

behave like spoiled children (Matthew 11:16-19); who refuse to repent (Matthew

11:20-24); who criticise His actions (Matthew 12:2; Matthew 12:10); who include

Scribes and Pharisees (Matthew 12:2; Matthew 12:14; Matthew 12:24; Matthew

12:38), who are active against Him; and yet who think of themselves as wise and

understanding (Matthew 11:25; compare Matthew 11:19).

A further theme is the presence of the Kingly Rule of Heaven. It has been

manifested by signs (Matthew 11:5), prepared for by John the Baptiser (Matthew

11:10; Matthew 11:14), is coming in forcefully (Matthew 11:12), and is manifested

by the Son of Mans Lordship over the Sabbath (Matthew 12:8), and by the Spirits

working (Matthew 12:28) which evidences the fact that the Kingly Rule of God has

come upon them.

And finally there is the theme of judgment. For although He has come to save, His

very being here is a guarantee of coming judgment (John 3:19-21; John 12:47-48). It

will come on those who see His signs and refuse to repent (Matthew 11:20-24); on

those who blaspheme against the Holy Spirit at work through Him (Matthew 12:32);

on those who refuse to respond to His preaching (Matthew 12:41-42); and on those

whose repentance ha only been half-hearted (Matthew 12:45).

The Whole Section Can Be Analysed As Follows

a He is questioned as to whether He is the Coming one, and replies, Tell John what

you see, that is, the Messianic signs. He then stresses to the crowds the greatness of

John the Baptist, but points out that the coming of the Kingly Rule of Heaven

transcends John, and that it is now coming forcefully - the new age is here (Matthew

11:2-15).

b This generation, who have come to see John and Jesus, and have declared that

they do not fit in with what they want - for on the one hand they criticise John for

being an Ascetic, and on the other they criticise Jesus for being a Winebibber - are

like children playing games. Wisdom is justified by her works (w