John's Disciples Come to Christ.
1 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.
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, 1 Cor. ix. 16.
The promises he made them are included in these commands, for the covenant
of grace is a word which he hath commanded, Ps. cv. 8. He made an end of
commanding, etelesendiatasson. 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 (Deut. xxxiii. 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 (ch. x. 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
(ch. x. 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 (Prov. i. 21), at the entry of the city (Prov.
viii. 3), in the cities of the Jews, even of them who made light of him,
who notwithstanding had the first offer.
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, v. 2-6. We heard before
that Jesus heard of John's sufferings, ch. iv. 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, John iii. 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.
Now John Baptist, hearing of Christ's works, sent two of his disciples
to him; and what passed between them and him we have here an account of.
Here is,
I. The question they had to propose to him: Art thou he that should
come, or do we look for another? This was a serious and important question;
Art thou the Messiah promised, or not? Art thou the Christ? Tell us. 1.
It is taken for granted that the Messiah should come. It was one of the
names by which he was known to the Old-Testament saints, he that cometh
or shall come, Ps. cxviii. 26. He is now come, but there is another coming
of his which we still expect. 2. They intimate, that if this be not he,
they would look for another. Note, We must not be weary of looking for
him that is to come, nor ever say, we will not more expect him till we
come to enjoy him. Though he tarry, wait for him, for he that shall come
will come, though not in our time. 3. They intimate likewise, that if they
be convinced that this is he, they will not be sceptics, they will be satisfied,
and will look for no other. 4. They therefore ask, Art thou he? John had
said for his part, I am not the Christ, John i. 20. Now, (1.) Some think
that John sent this question for his own satisfaction. It is true he had
borne a noble testimony to Christ; he had declared him to be the Son of
God (John i. 34), the Lamb of God (v. 29), and he that should baptize with
the Holy Ghost (v. 33), and sent of God (John iii. 34), which were great
things. But he desired to be further and more fully assured, that he was
the Messiah that had been so long promised and expected. Note, In matters
relating to Christ and our salvation by him, it is good to be sure. Christ
appeared not in that external pomp and power in which it was expected he
should appear; his own disciples stumbled at this, and perhaps John did
so; Christ saw something of this at the bottom of this enquiry, when he
said, blessed is he who shall not be offended in me. Note, It is hard,
even for good men, to bear up against vulgar errors. (2.) John's doubt
might arise from his own present circumstances. He was a prisoner, and
might be tempted to think, if Jesus be indeed the Messiah, whence is it
that I, his friend and forerunner, am brought into this trouble, and am
left to be so long in it, and he never looks after me, never visits me,
nor sends to me, enquires not after me, does nothing either to sweeten
my imprisonment or hasten my enlargement? Doubtless there was a good reason
why our Lord Jesus did not go to John in prison, lest there should seem
to have been a compact between them: but John construed it into a neglect,
and it was perhaps a shock to his faith in Christ. Note, [1.] Where there
is true faith, yet there may be a mixture of unbelief. The best are not
always alike strong. [2.] Troubles for Christ, especially when they continue
long unrelieved, are such trials of faith as sometimes prove too hard to
be borne up against. [3.] The remaining unbelief of good men may sometimes,
in an hour of temptation, strike at the root, and call in question the
most fundamental truths which were thought to be well settled. Will the
Lord cast off for ever? But we will hope that John's faith did not fail
in this matter, only he desired to have it strengthened and confirmed.
Note, The best saints have need of the best helps they can get for the
strengthening of their faith, and the arming of themselves against temptations
to infidelity. Abraham believed, and yet desired a sign (Gen. xv. 6, 8),
so did Gideon, Judg. vi. 36. But, (3.) Others think that John sent his
disciples to Christ with this question, not so much for his own satisfaction
as for theirs. Observe, Though he was a prisoner they adhered to him, attended
on him, and were ready to receive instructions from him; they loved him,
and would not leave him. Now, [1.] They were weak in knowledge, and wavering
in their faith, and needed instruction and confirmation; and in this matter
they were somewhat prejudiced; being jealous for their master, they were
jealous of our Master; they were loth to acknowledge Jesus to be the Messiah,
because he eclipsed John, and are loth to believe their own master when
they think he speaks against himself and them. Good men are apt to have
their judgments blessed by their interest. Now John would have their mistakes
rectified, and wished them to be as well satisfied as he himself was. Note,
The strong ought to consider the infirmities of the weak, and to do what
they can to help them: and such as we cannot help ourselves we should send
to those that can. When thou art converted, strengthen thy brethren. [2.]
John was all along industrious to turn over his disciples to Christ, as
from the grammar-school to the academy. Perhaps he foresaw his death approaching,
and therefore would bring his disciples to be better acquainted with Christ,
under whose guardianship he must leave them. Note, Ministers' business
is to direct every body to Christ. And those who would know the certainty
of the doctrine of Christ, must apply themselves to him, who is come to
give an understanding. They who would grow in grace must be inquisitive.
II. Here is Christ's answer to this question, v. 4-6. It was not so
direct and express, as when he said, I that speak unto thee am he; but
it was a real answer, an answer in fact. Christ will have us to spell out
the convincing evidences of gospel truths, and to take pains in digging
for knowledge.
1. He points them to what they heard and saw, which they must tell John,
that he might from thence take occasion the more fully to instruct and
convince them out of their own mouths. Go and tell him what you hear and
see. Note, Our senses may and ought to be appealed to in those things that
are their proper objects. Therefore the popish doctrine of the real presence
agrees not with the truth as it is in Jesus; for Christ refers us to the
things we hear and see. Go and tell John,
(1.) What you see of the power of Christ's miracles; you see how, by
the word of Jesus, the blind receive their sight, the lame walk, &c.
Christ's miracles were done openly, and in the view of all; for they feared
not the strongest and most impartial scrutiny. Veritas no quærit
angulos--Truth seeks not concealment. They are to be considered, [1.] As
the acts of a divine power. None but the God of nature could thus overrule
and outdo the power of nature. It is particularly spoken of as God's prerogative
to open the eyes of the blind, Ps. cxlvi. 8. Miracles are therefore the
broad seal of heaven, and the doctrine they are affixed to must be of God,
for his power will never contradict his truth; nor can it be imagined that
he should set his seal to a lie; however lying wonders may be vouched for
in proof of false doctrines, true miracles evince a divine commission;
such Christ's were, and they leave no room to doubt that he was sent of
God, and that his doctrine was his that sent him. [2.] As the accomplishment
of a divine prediction. It was foretold (Isa. xxxv. 5, 6), that our God
should come, and that then the eyes of the blind should be opened. Now
if the works of Christ agree with the words of the prophet, as it is plain
they do, then no doubt but this is our God whom we have waited for, who
shall come with a recompence; this is he who is so much wanted.
(2.) Tell him what you hear of the preaching of his gospel, which accompanies
his miracles. Faith, though confirmed by seeing, comes by hearing. Tell
him, [1.] That the poor preach the gospel; so some read it. It proves Christ's
divine mission, that those whom he employed in founding his kingdom were
poor men, destitute of all secular advantages, who, therefore, could never
have carried their point, if they had not been carried on by a divine power.
[2.] That the poor have the gospel preached to them. Christ's auditory
is made up of such as the scribes and Pharisees despised, and looked upon
with contempt, and the rabbies would not instruct, because they were notable
to pay them. The Old-Testament prophets were sent mostly to kings and princes,
but Christ preached to the congregations of the poor. It was foretold that
the poor of the flock should wait upon him, Zech. xi. 11. Note, Christ's
gracious condescensions and compassions to the poor, are an evidence that
it was he that should bring to the world the tender mercies of our God.
It was foretold that the Son of David should be the poor man's King, Ps.
lxxii. 2, 4, 12, 13. Or we may understand it, not so much of the poor of
the world, as the poor in spirit, and so that scripture is fulfilled, Isa.
lxi. 1, He hath anointed me to preach glad tidings to the meek. Note, It
is a proof of Christ's divine mission that his doctrine is gospel indeed;
good news to those who are truly humbled in sorrow for their sins, and
truly humble in the denial of self; to them it is accommodated, for whom
God always declared he had mercy in store. [3.] That the poor receive the
gospel, and are wrought upon by it, they are evangelized, they receive
and entertain the gospel, are leavened by it, and delivered into it as
into a mould. Note, The wonderful efficacy of the gospel is a proof of
its divine original. The poor are wrought upon by it. The prophets complained
of the poor, that they knew not the way of the Lord, Jer. v. 4. They could
do no good upon them; but the gospel of Christ made its way into their
untutored minds.
2. He pronounces a blessing on those that were not offended in him,
v. 6. So clear are these evidences of Christ's mission, that they who are
not wilfully prejudiced against him, and scandalized in him (so the word
is), cannot but receive his doctrine, and so be blessed in him. Note, (1.)
There are many things in Christ which they who are ignorant and unthinking
are apt to be offended at, some circumstances for the sake of which they
reject the substance of his gospel. The meanness of his appearance, his
education at Nazareth, the poverty of his life, the despicableness of his
followers, the slights which the great men put upon him, the strictness
of his doctrine, the contradiction it gives to flesh and blood, and the
sufferings that attend the profession of his name; these are things that
keep many from him, who otherwise cannot but see much of God in him. Thus
he is set for the fall of many, even in Israel (Luke ii. 34), a Rock of
offence, 1 Pet. ii. 8. (2.) They are happy who get over these offences.
Blessed are they. The expression intimates, that it is a difficult thing
to conquer these prejudices, and a dangerous thing not to conquer them;
but as to those, who, notwithstanding this opposition, to believe in Christ,
their faith will be found so much the more, to praise, and honour, and
glory.
Christ's Testimony of John.
7 And as they departed, Jesus began to say unto the multitudes concerning
John, What went ye out into the wilderness to see? A reed shaken with the
wind? 8 But what went ye out for to see? A man clothed in soft raiment?
behold, they that wear soft clothing are in kings' houses. 9 But what went
ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10 For this is he, of whom it is written, Behold, I send my messenger before
thy face, which shall prepare thy way before thee.
We have here the high encomium which our Lord Jesus gave of John the
Baptist; not only to revive his honour, but to revive his work. Some of
Christ's disciples might perhaps take occasion from the question John sent,
to reflect upon him, as weak and wavering, and inconsistent with himself,
to prevent which Christ gives him this character. Note, It is our duty
to consult the reputation of our brethren, and not only to remove, but
to obviate and prevent, jealousies and ill thoughts of them; and we must
take all occasions, especially such as discover any thing of infirmity,
to speak well of those who are praiseworthy, and to give them that fruit
of their hands. John the Baptist, when he was upon the stage, and Christ
in privacy and retirement, bore testimony to Christ; and now that Christ
appeared publicly, and John was under a cloud, he bore testimony to John.
Note, They who have a confirmed interest themselves, should improve it
for the helping of the credit and reputation of others, whose character
claims it, but whose temper or present circumstances put them out of the
way of it. This is giving honour to whom honour is due. John had abased
himself to honour Christ (John iii. 20, 30, ch. iii. 11), had made himself
nothing, that Christ might be All, and now Christ dignifies him with this
character. Note, They who humble themselves shall be exalted, and those
that honour Christ he will honour; those that confess him before men, he
will confess, and sometimes before men too, even in this world. John had
now finished his testimony, and now Christ commends him. Note, Christ reserves
honour for his servants when they have done their work, John xii. 26.
Now concerning this commendation of John, observe,
I. That Christ spoke thus honourably of John, not in the hearing of
John's disciples, but as they departed, just after they were gone, Luke
vii. 24. He would not so much as seem to flatter John, nor have these praises
of him reported to him. Note, Though we must be forward to give to all
their due praise for their encouragement, yet we must avoid every thing
that looks like flattery, or may be in danger of puffing them up. They
who in other things are mortified to the world, yet cannot well bear their
own praise. Pride is a corrupt humour, which we must not feed either in
others or in ourselves.
II. That what Christ said concerning John, was intended not only for
his praise, but for the people's profit, to revive the remembrance of John's
ministry, which had been well attended, but which was now (as other such
things used to be) strangely forgotten: they did for a season, and but
for a season, rejoice in his light, John v. 35. "Now, consider, what went
ye out into the wilderness to see? Put this question to yourselves." 1.
John preached in the wilderness, and thither people flocked in crowds to
him, though in a remote place, and an inconvenient one. If teachers be
removed into corners, it is better to go after them than to be without
them. Now if his preaching was worth taking so much pains to hear it, surely
it was worth taking some care to recollect it. The greater the difficulties
we have broken through to hear the word, the more we are concerned to profit
by it. 2. They went out to him to see him; rather to feed their eyes with
the unusual appearance of his person, than to feed their souls with his
wholesome instructions; rather for curiosity than for conscience. Note,
Many that attend on the word come rather to see and be seen, than to learn
and be taught, to have something to talk of, than to be made wise to salvation.
Christ puts it to them, what went ye out to see? Note, They who attend
on the word will be called to an account, what their intentions and what
their improvements were. We think when the sermon is done, the care is
over; no, then the greatest of the care begins. It will shortly be asked,
"What business had you such a time at such an ordinance? What brought you
thither? Was it custom or company, or was it a desire to honour God and
get good? What have you brought thence? What knowledge, and grace, and
comfort? What went you to see?" Note, When we go to read and hear the word,
we should see that we aim right in what we do.
III. Let us see what the commendation of John was. They know not what
answer to make to Christ's question; well, says Christ, "I will tell you
what a man John the Baptist was."
1. "He was a firm, resolute man, and not a reed shaken with the wind;
you have been so in your thoughts of him, but he was not so. He was not
wavering in his principles, nor uneven in his conversation; but was remarkable
for his steadiness and constant consistency with himself." They who are
weak as reeds will be shaken as reeds; but John was strong in spirit, Eph.
iv. 14. When the wind of popular applause on the one hand blew fresh and
fair, when the storm of Herod's rage on the other hand grew fierce and
blustering, John was still the same, the same in all weathers. The testimony
he had borne to Christ was not the testimony of a reed, of a man who was
of one mind to-day, and of another to-morrow; it was not a weather-cock
testimony; no, his constancy in it is intimated (John i. 20); he confessed
and denied not, but confessed, and stood to it afterwards, John iii. 28.
And therefore this question sent by his disciples was not to be construed
into any suspicion of the truth of what he had formerly said: therefore
the people flocked to him, because he was not as a reed. Note, There is
nothing lost in the long run by an unshaken resolution to go on with our
work, neither courting the smiles, nor fearing the frowns of men.
2. He was a self-denying man, and mortified to this world. "Was he a
man clothed in soft raiment? If so, you would not have gone into the wilderness
to see him, but to the court. You went to see one that had his raiment
of camel's hair, and a leathern girdle about his loins; his mien and habit
showed that he was dead to all the pomps of the world and the pleasures
of sense; his clothing agreed with the wilderness he lived in, and the
doctrine he preached there, that of repentance. Now you cannot think that
he who was such a stranger to the pleasures of a court, should be brought
to change his mind by the terrors of a prison, and now to question whether
Jesus be the Messiah or not!" Note, they who have lived a life of mortification,
are least likely to be driven off from their religion by persecution. He
was not a man clothed in soft raiment; such there are, but they are in
kings' houses. Note, It becomes people in all their appearances to be consistent
with their character and their situation. They who are preachers must not
affect to look like courtiers; nor must they whose lot is cast in common
dwellings, be ambitious of the soft clothing which they wear who are in
kings' houses. Prudence teaches us to be of a piece. John appeared rough
and unpleasant, yet they flocked after him. Note, The remembrance of our
former zeal in attending on the word of God, should quicken us to, and
in, our present work: let it not be said that we have done and suffered
so many things in vain, have run in vain and laboured in vain.
3. His greatest commendation of all was his office and ministry, which
was more his honour than any personal endowments or qualifications could
be; and therefore this is most enlarged upon in a full encomium.
(1.) He was a prophet, yea, and more than a prophet (v. 9); so he said
of him who was the great Prophet, to whom all the prophets bear witness.
John said of himself, he was not that prophet, that great prophet, the
Messiah himself; and now Christ (a very competent Judge) says of him, that
he was more than a prophet. He owned himself inferior to Christ, and Christ
owned him superior to all other prophets. Observe, The forerunner of Christ
was not a king, but a prophet, lest it should seem that the kingdom of
the Messiah had been laid in earthly power; but his immediate forerunner
was, as such, a transcendent prophet, more than an Old-Testament prophet;
they all did virtuously, but John excelled them all; they saw Christ's
day at a distance, and their vision was yet for a great while to come;
but John saw the day dawn, he saw the sun rise, and told the people of
the Messiah, as one that stood among them. They spake of Christ, but he
pointed to him; they said, A virgin shall conceive: he said, Behold the
Lamb of God!
(2.) He was the same that was predicted to be Christ's forerunner (v.
10); This is he of whom it is written. He was prophesied of by the other
prophets, and therefore was greater than they. Malachi prophesied concerning
John, Behold, I send my messenger before thy face. Herein some of Christ's
honour was put upon him, that the Old-Testament prophets spake and wrote
of him; and this honour have all the saints, that their names are written
in the Lamb's book of life. It was great preferment to John above all the
prophets, that he was Christ's harbinger. He was a messenger sent on a
great errand; a messenger, one among a thousand, deriving his honour from
his whose messenger he was: he is my messenger sent of God. His business
was to prepare Christ's way, to dispose people to receive the Saviour,
by discovering to them their sin and misery, and their need of a Saviour.
This he had said of himself (John i. 23) and now Christ said it of him;
intending hereby not only to put an honour upon John's ministry, but to
revive people's regard to it, as making way for the Messiah. Note, Much
of the beauty of God's dispensations lies in their mutual connection and
coherence, and the reference they have one to another. That which advanced
John above the Old-Testament prophets was, that he went immediately before
Christ. Note, The nearer any are to Christ, the more truly honourable they
are.
(3.) There was not a greater born of women than John the Baptist, v.
11. Christ knew how to value persons according to the degrees of their
worth, and he prefers John before all that went before him, before all
that were born of women by ordinary generation. Of all that God had raised
up and called to any service in his church, John is the most eminent, even
beyond Moses himself; for he began to preach the gospel doctrine of remission
of sins to those who are truly penitent; and he had more signal revelations
from heaven than any of them had; for he saw heaven opened, and the Holy
Ghost descend. He also had great success in his ministry; almost the whole
nation flocked to him: none rose on so great a design, or came on so noble
an errand, as John did, or had such claims to a welcome reception. Many
had been born of women that made a great figure in the world, but Christ
prefers John before them. Note, Greatness is not to be measured by appearances
and outward splendour, but they are the greatest men who ar
