MATTHEW 11:1-6; LUKE 7:18-23
Matthew 11:1. 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.
2. Now 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 Christ’s 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 3:39.) 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.
3. Art thou he who was to come? John takes for granted what the
disciples had known from their childhood; for it was the first lesson of
religion, and common among all the Jews, that Christ was to come, bringing
salvation and perfect happiness. On this point, accordingly, he does not
raise a doubt, but only inquires if Jesus be that promised Redeemer; for,
having been persuaded of the redemption promised in the Law and the Prophets,
they were bound to receive it when exhibited in the person of Christ. He
adds, Do we look for another? By this expression, he indirectly glances
at their sloth, which allowed them, after having been distinctly informed,
to remain so long in doubt and hesitation. At the same time, he shows what
is the nature and power of faith. Resting on the truth of God, it does
not gaze on all sides, does not vary, but is satisfied with Christ alone,
and will not be turned to another.
4. Go and relate to John. As John had assumed for the time a
new character, so Christ enjoins them to carry to him that message, which
more properly ought to have been addressed to his disciples. He gives an
indirect reply, and for two reasons: first, because it was better that
the thing should speak for itself; and, secondly, because he thus afforded
to his herald a larger subject of instruction. Nor does he merely supply
him with bare and rough materials in the miracles, but adapts the miracles
to his purpose by quotations from the Prophets. He notices more particularly
one passage from the 35th, and another from the 61st, chapter of Isaiah,
for the purpose of informing John’s disciples, that what the Prophets declared
respecting the reign of Christ was accomplished and fulfilled. The former
passage contains a description of Christ’s reign, under which God promises
that he will be so kind and gracious as to grant relief and assistance
for every kind of disease. He speaks, no doubt, of spiritual deliverance
from all diseases and remedies; but under outward symbols, as has been
already mentioned, Christ shows that he came as a spiritual physician to
cure souls. The disciples would consequently go away without any hesitation,
having obtained a reply which was clear and free from all ambiguity.
The latter passage resembles the former in this respect. It shows that
the treasures of the grace of God would be exhibited to the world in Christ,
and declares that Christ is expressly set apart for the poor and afflicted.
This passage is purposely quoted by Christ, partly to teach all his followers
the first lesson of humility, and partly to remove the offense which the
flesh and sense might be apt to raise against his despicable flock. We
are by nature proud, and scarcely anything is much valued by us, if it
is not attended by a great degree of outward show. But the Church of Christ
is composed of poor men, and nothing could be farther removed from dazzling
or imposing ornament. Hence many are led to despise the Gospel, because
it is not embraced by many persons of eminent station and exalted rank.
How perverse and unjust that opinion is, Christ shows from the very nature
of the Gospel, since it was designed only for the poor and despised. Hence
it follows, that it is no new occurrence, or one that ought to disturb
our minds, if the Gospel is despised by all the great, who, puffed up with
their wealth, have no room to spare for the grace of God. Nay, if it is
rejected by the greater part of men, there is no reason to wonder; for
there is scarcely one person in a hundred who does not swell with wicked
confidence. As Christ here guards his Gospel against contempt, he likewise
reminds us who they are that are qualified to appreciate the grace of salvation
which it offers to them; and in this manner, kindly inviting wretched sinners
to the hope of salvation, raises them to full confidence.
5. The poor receive the message of the Gospel. By the poor are
undoubtedly meant those whose condition is wretched and despicable, and
who are held in no estimation. However mean any person may be, his poverty
is so far from being a ground of despair, that it ought rather to animate
him with courage to seek Christ. But let us remember that none are accounted
poor but those who are really such, or, in other words, who lie low and
overwhelmed by a conviction of their poverty.
6. And blessed is he who shall not be offended in me. By this
concluding statement Christ intended to remind them, that he who would
adhere firmly and steadfastly to the faith of the Gospel must encounter
offenses, which will tend to interrupt the progress of faith. This is said
by way of anticipation, to fortify us against offenses; for we shall never
want reasons for rejecting it, until our minds are raised above every offense.
The first lesson, therefore, to be learned is, that we must contend with
offenses, if we would continue in the faith of Christ; for Christ himself
is justly denominated a
rock of offense and stone of stumbling, by which many fall,
(1 Peter 2:8.)
This happens, no doubt, through our own fault, but that very fault is
remedied, when he pronounces those to be blessed who shall not be offended
in him; from which too we infer, that unbelievers have no excuse, though
they plead the existence of innumerable offenses. For what hinders them
from coming to Christ? Or what drives them to revolt from Christ? It is
because he appears with his cross, disfigured and despised, and exposed
to the reproaches of the world; because he calls us to share in his afflictions;
because his glory and majesty, being spiritual, are despised by the world;
and in a word, because his doctrine is totally at variance with our senses.
Again, it is because, through the stratagems of Satan, many disturbances
arise, with the view of slandering and rendering hateful the name of Christ
and the Gospel; and because every one, as if on purpose, rears up a mass
of offenses, being instigated by not less malignity than zeal to withdraw
from Christ.
MATTHEW 11:7-15; LUKE 7:24-28
Matthew 11:7. And while they were departing. Christ praises John
before the people, in order that they may state from recollection what
they have heard from him, and may give credit to his testimony. For his
name was widely celebrated, and men spoke of him in lofty terms: but his
doctrine was held in less estimation, and there were even few that waited
on his ministrations. Christ reminds them, that those who went out to see
him in the wilderness lost their pains, if they did not devoutly apply
their minds and faculties to his doctrine. The meaning of the words, you
went out into the wilderness, is this: “Your journey would have been an
act of foolish and ridiculous levity, if you had not a fixed object in
view. But it was neither worldly splendor nor any sort of amusement
that you were in quest of: your design was, to hear the voice of God from
the mouth of the Prophet. If therefore you would reap advantage from your
undertaking, it is necessary that what he spoke should remain fixed in
your memory.”
8. Clothed with soft garments. Those who think that Christ here
condemns the extravagance of a court are mistaken. There are many other
passages in which luxury of dress, and excessive attention to outward appearance,
are censured. But this passage simply means, that there was nothing in
the wilderness to attract the people from every quarter; that every thing
there was rude and unpolished, and fitted only to inspire disgust; and
that such elegance of dress as delights the eyes is rather to be looked
for in the courts of kings.
