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Commentary on Matthew 11 verses 7–15
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 (Joh 3:20, Joh 3:30, Mat 3:11), 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, Joh 12:26.
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, Luk 7:24. 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, Joh 5:35. "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 4:14. 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 today, and of another tomorrow; it was not a weather-cock testimony; no, his constancy in it is intimated (Joh 1:20); he confessed and denied not, but confessed, and stood to it afterwards, Joh 3:28. 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 (Mat 11:9); 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 (Mat 11:10); 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 (Joh 1:23) 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 are the greatest saints, and the greatest blessings, who are, as John was, great in the sight of the Lord, Luk 1:15.
Yet this high encomium of John has a surprising limitation, notwithstanding, he that is least in the kingdom of heaven is greater than he. [1.] In the kingdom of glory. John was a great and good man, but he was yet in a state of infirmity and imperfection, and therefore came short of glorified saints, and the spirits of just men made perfect. Note, First, There are degrees of glory in heaven, some that are less than others there; though every vessel is alike full, all are not alike large and capacious. Secondly, The least saint in heaven is greater, and knows more, and loves more, and does more in praising God, and receives more from him, than the greatest in this world. The saints on earth are excellent ones (Psa 16:3), but those in heaven are much more excellent; the best in this world are lower than the angels (Psa 8:5), the least there are equal with the angels, which should make us long for that blessed state, where the weak shall be as David, Zac 12:8. [2.] By the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in the perfection of its power and purity; and ho mikroteros - he that is less in that is greater than John. Some understand it of Christ himself, who was younger than John, and, in the opinion of some, less than John, who always spoke diminishingly of himself; I am a worm, and no man, yet greater than John; so it agrees with what John the Baptist said (Joh 1:15), He that cometh after me is preferred before me. But it is rather to be understood of the apostles and ministers of the New Testament, the evangelical prophets; and the comparison between them and John is not with respect to their personal sanctity, but to their office; John preached Christ coming, but they preached Christ not only come, but crucified and glorified. John came to the dawning of the gospel-day, and therein excelled the foregoing prophets, but he was taken off before the noon of that day, before the rending of the veil, before Christ's death and resurrection, and the pouring out of the Spirit; so that the least of the apostles and evangelists, having greater discoveries made to them, and being employed in a greater embassy, is greater than John. John did no miracles; the apostles wrought many. The ground of this preference is laid in the preference of the New Testament dispensation to that of the Old Testament. Ministers of the New Testament therefore excel, because their ministration does so, Co2 3:6, etc. John was a maximum quod sic - the greatest of his order; he went to the utmost that the dispensation he was under would allow; but minimum maximi est majus maximo minimi - the least of the highest order is superior to the first of the lowest; a dwarf upon a mountain sees further than a giant in the valley. Note, All the true greatness of men is derived fRom. and denominated by, the gracious manifestation of Christ to them. The best men are no better than he is pleased to make them. What reason have we to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! And the greater the advantages, the greater will the account be, if we receive the grace of God in vain.
(4.)The great commendation of John the Baptist was, that God owned his ministry, and made it wonderfully successful for the breaking of the ice, and the preparing of people for the kingdom of heaven. From the days of the first appearing of John the Baptist, until now (which was not much above two years), a great deal of good was done; so quick was the motion when it came near to Christ the Centre; The kingdom of heaven suffereth violence - biazetai - vim patitur, like the violence of an army taking a city by storm, or of a crowd bursting into a house, so the violent take it by force. The meaning of this we have in the parallel place, Luk 16:16. Since that time the kingdom of God is preached, and every man presseth into it. Multitudes are wrought upon by the ministry of John, and become his disciples. And it is
[1.]An improbable multitude. Those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders, and to make a tortuous entry, as our law calls it, a wrongful and forcible one. When the children of the kingdom are excluded out of it, and many come into it from the east and the west, then it suffers violence. Compare this with Mat 21:31, Mat 21:32. The publicans and harlots believed John, whom the scribes and Pharisees rejected, and so went into the kingdom of God before them, took it over their heads, while they trifled. Note, It is no breach of good manners to go to heaven before our betters: and it is a great commendation of the gospel from the days of its infancy, that it has brought many to holiness that were very unlikely.
[2.]An importunate multitude. This violence denotes a strength, and vigour, and earnestness of desire and endeavour, in those who followed John's ministry, else they would not have come so far to attend upon it. It shows us also, what fervency and zeal are required of all those who design to make heaven of their religion. Note, They who would enter into the kingdom of heaven must strive to enter; that kingdom suffers a holy violence; self must be denied, the bent and bias, the frame and temper, of the mind must be altered; there are hard sufferings to be undergone, a force to be put upon the corrupt nature; we must run, and wrestle, and fight, and be in an agony, and all little enough to win such a prize, and to get over such opposition from without and from within. The violent take it by force. They who will have an interest in the great salvation are carried out towards it with a strong desire, will have it upon any terms, and not think them hard, nor quit their hold without a blessing, Gen 32:26. They who will make their calling and election sure must give diligence. The kingdom of heaven was never intended to indulge the ease of triflers, but to be the rest of them that labour. It is a blessed sight; Oh that we could see a greater number, not with an angry contention thrusting others out of the kingdom of heaven, but with a holy contention thrusting themselves into it!
(5.)The ministry of John was the beginning of the gospel, as it is reckoned, Mar 1:1; Act 1:22. This is shown here in two things:
[1.]In John the Old Testament dispensation began to die, Mat 11:13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. Because the light of the gospel (as that of nature) was to precede and make way for its law, therefore the prophecies of the Old Testament came to an end (finis perficiens, not interficiens - an end of completion, not of duration), before the precepts of it; so that when Christ says, all the prophets and the law prophesied until John, he shows us, First, How the light of the Old Testament was set up; it was set up in the law and the prophets, who spoke, though darkly, of Christ and his kingdom. Observe, The law is said to prophesy, as well as the prophets, concerning him that was to come. Christ began at Moses (Luk 24:27); Christ was foretold by the dumb signs of the Mosaic work, as well as by the more articulate voices of the prophets, and was exhibited, not only in the verbal predictions, but in the personal and real types. Blessed be God that we have both the New Testament doctrine to explain the Old Testament prophecies, and the Old Testament prophecies to confirm and illustrate the New Testament doctrine (Heb 1:1); like the two cherubim, they look at each other. The law was given by Moses long ago, and there had been no prophets for three hundred years before John, and yet they are both said to prophecy until John, because the law was still observed, and Moses and the prophets still read. Note, The scripture is teaching to this day, though the penmen of it are gone. Moses and the prophets are dead; the apostles and evangelists are dead (Zac 1:5), but the word of the Lord endures for ever (Pe1 1:25); the scripture is speaking expressly, though the writers are silent in the dust. Secondly, How this light was laid aside: when he says, they prophesied until John, he intimates, that their glory was eclipsed by the glory which excelled; their predictions superseded by John's testimony, Behold the Lamb of God! Even before the sun rises, the morning light makes candles to shine dim. Their prophecies of a Christ to come became out of date, when John said, He is come.
[2.]In him the New Testament day began to dawn; for (Mat 11:14) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi - the link connecting both worlds, so was he utriusque Testamenti - the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal 4:5, Mal 4:6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. First, Christ speaks of it as a great truth, that John the Baptist is the Elias of the New Testament; not Elias in propria persona - in his own person, as the carnal Jews expected; he denied that (Joh 1:21), but one that should come in the spirit and power of Elias (Luk 1:17), like him in temper and conversation, that should press repentance with terrors, and especially as it is in the prophecy, that should turn the hearts of the fathers to the children. Secondly, He speaks of it as a truth, which would not be easily apprehended by those whose expectations fastened upon the temporal kingdom of the Messiah, and introductions to it agreeable. Christ suspects the welcome of it, if ye will receive it. Not but that it was true, whether they would receive it or not, but he upbraids them with their prejudices, that they were backward to receive the greatest truths that were opposed to their sentiments, though never so favourable to their interests. Or, "If you will receive him, or if you will receive the ministry of John as that of the promised Elias, he will be an Elias to you, to turn you and prepare you for the Lord," Note, Gospel truths are as they are received, a savour of life or death. Christ is a Saviour, and John an Elias, to those who will receive the truth concerning them.
Lastly, Our Lord Jesus closes this discourse with a solemn demand of attention (Mat 11:15): He that hath ears to hear, let him hear; which intimates, that those things were dark and hard to be understood, and therefore needed attention, but of great concern and consequence, and therefore well deserved it. "Let all people take notice of this, if John be the Elias prophesied of, then certainly here is a great revolution on foot, the Messiah's kingdom is at the door, and the world will shortly be surprised into a happy change. These are things which require your serious consideration, and therefore you are all concerned to hearken to what I say." Note, The things of God are of great and common concern: every one that has ears to hear any thing, is concerned to hear this. It intimates, that God requires no more from us but the right use and improvement of the faculties he has already given us. He requires those to hear that have ears, those to use their reason that have reason. Therefore people are ignorant, not because they want power, but because they want will; therefore they do not hear, because, like the deaf adder, they stop their ears.
Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, When they had gone away, Jesus began to speak to the multitudes concerning John.
And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.
For the matter indeed of John's disciples had been ordered well, and they were gone away assured by the miracles which had just been performed; but there was need after that of remedy as regarded the people. For although they could not suspect anything of the kind of their own master, the common people might from the inquiry of John's disciples form many strange suspicions, not knowing the mind with which he sent his disciples. And it was natural for them to reason with themselves, and say, "He that bore such abundant witness, hath he now changed his persuasion, and doth he doubt whether this or another be He that should come? Can it be, that in dissension with Jesus he saith this? that the prison hath made him more timid? that his former words were spoken vainly, and at random?" It being then natural for them to suspect many such things, see how He corrects their weakness, and removes these their suspicions. For "as they departed, He began to say to the multitudes." Why, "as they departed?" That He might not seem to be flattering the man.
And in correcting the people, He doth not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He saith not, as unto the Jews, "Wherefore think ye evil?" Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. Wherefore neither doth He discourse unto them in the way of rebuke, but merely sets right their understanding, and defends John, and signifies that he is not fallen away from his former opinion, neither is he changed, not being at all a man easily swayed and fickle, but steadfast and sure, and far from being such as to betray the things committed unto him.
And in establishing this, He employs not at first his own sentence, but their former testimony, pointing out how they bare record of his firmness, not by their words only, but also by their deeds.
Wherefore He saith, "What went ye out into the wilderness to see?" as though He had said, Wherefore did ye leave your cities, and your houses, and come together all of you into the wilderness? To see a pitiful and flexible kind of person? Nay, this were out of all reason, this is not what is indicated by that earnestness, and the concourse of all men unto the wilderness. So much people and so many cities would not have poured themselves out with so great zeal towards the wilderness and the river Jordan at that time, had ye not expected to see some great and marvellous one, one firmer than any rock. Yea, it was not "a reed" surely, that "ye went out to see shaken by the wind:" for the flexible and such as are lightly brought round, and now say one thing, now another, and stand firm in nothing, are most like that.
"But what went ye out for to see? a man clothed in soft raiment? Behold, they that wear soft clothing are in kings' houses."
Now His meaning is like this: He was not of himself a waverer; and this ye yourselves showed by your earnestness. Much less could any one say this, that he was indeed firm, but having made himself a slave to luxury, he afterwards became languid. For among men, some are such as they are of themselves, others become so; for instance, one man is passionate by nature, and another from having fallen into a long illness gets this infirmity. Again, some men are flexible and fickle by nature, while others become so by being slaves to luxury, and by living effeminately. "But John," saith He, "neither was such a character by nature, for neither was it a reed that ye went out to see; nor by giving himself to luxury did he lose the advantage he possessed." For that he did not make himself a slave to luxury, his garb shows, and the wilderness, and the prison. Since, had he been minded to wear soft raiment, he would not have lived in the wilderness, nor in the prison, but in the king's courts: it being in his power, merely by keeping silence, to have enjoyed honor without limit. For since Herod so reverenced him, even when he had rebuked him, and was in chains, much more would he have courted him, had he held his peace. You see, he had indeed given proof of his firmness and fortitude; and how could he justly incur suspicions of that kind?
When therefore as well by the place, as by his garments, and by their concourse unto Him, He had delineated his character, He proceeds to bring in the prophet. For having said, "Why went ye out? To see a prophet? Yea I say unto you, and more than a prophet;" He goes on, "For this is he of whom it is written, Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee." Having before set down the testimony of the Jews, He then applies that of the prophets; or rather, He puts in the first place the sentence of the Jews, which must have been a very strong demonstration, the witness being borne by his enemies; secondly, the man's life; thirdly, His own judgment; fourthly, the prophet; by all means stopping their mouths.
Then lest they should say, "But what if at that time indeed he were such an one, but now is changed?" He added also what follows; his garments, his prison, and together with these the prophecy.
Then having said, that he is greater than a prophet, He signifies also in what he is greater. And in what is he greater? In being near Him that was come. For, "I send," saith He, "my messenger before Thy face;" that is, nigh Thee. For as with kings, they who ride near the chariot, these are more illustrious than the rest, just so John also appears in his course near the advent itself. See how He signified John's excellency by this also; and not even here doth He stop, but adds afterwards His own suffrage as well.
(Hom. xxxvii.) Sufficient had been now done for John's disciples; they returned certified concerning Christ by the wonderful works which they had seen. But it behoved that the multitude also should be corrected, which had conceived many things amiss from the question of John's disciples, not knowing the purpose of John in sending them. They might say, He who bare such witness to Christ, is now of another mind, and doubts whether this be He. Doth he this because he hath jealousy against Jesus? Has the prison taken away his courage? Or spake he before but empty and untrue words?
As they departed, that He should not seem to speak flattery of the man; and in correcting the error of the multitude, He does not openly expose, their secret suspicions, but by framing his words against what was in their hearts, He shows that He knows hidden things. But He said not as to the Jews, Why think ye evil in your hearts? though indeed it was evil that they had thought; yet it proceeded not from wickedness, but from ignorance; therefore He spake not to them harshly, but answered for John, showing that he had not fallen from his former opinion. This He teaches them, not by His word only, but by their own witness, the witness of their own actions, as well as their own words. What went ye out into the wilderness to see? As much as to say, Why did ye leave the towns and go out into the wilderness? So great multitudes would not have gone with such haste into the desert, if they had not thought that they should see one great, and wonderful, one more stable than the rock.
And note that making no mention of any other fault, He clears John of fickleness, which the multitude had suspected him of, saying, A reed shaken by the wind?
Otherwise; That John is not as a waving reed, yourselves have shown by going out unto the desert to him. Nor can any say that John was once firm, but has since become wilful and wavering; for as some are prone to anger by natural disposition, others become so by long weakness and indulgence, so in inconstancy, some are by nature inconstant, some become so by yielding to their own humour and self-indulgence. But John was neither inconstant by natural disposition, this he means by saying, What went ye out for to see, a reed shaken by the wind? Neither had he corrupted an excellent nature by self-indulgence, for that he had not served the flesh is shown by his raiment, his abode in the desert, his prison. Had he sought soft raiment, he would not have dwelt in the desert, but in kings' houses; Lo they that are clothed in soft raiment, are in kings' houses.
Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
Then he shows in what respect He is greater, saying, This is he of whom it is written, Behold, I send my angel before thy face.
He shows wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as he says, I send before thy face, that is, near Thee, as those that walk next to the king's chariot are more illustrious than others, so likewise is John because of his nearness to Christ.
Was it for this ye went out into the desert to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused against Me by the sting of envy, and he seeks empty honour by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment? But his clothing is camel's hair. This is that He adds, But what went ye out for to see? A man clothed in soft raiment?
This teaches that an austere life and strict preaching ought to shun kings' courts and the palaces of the rich and luxurious.
In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord.
To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. (Mal. 3:1)) We must suppose that John is here called an Angel, not as partaking the Angelic nature, but from the dignity of his office as a forerunner of the Lord.
Mystically; The desert is that which is deserted of the Holy Spirit, where there is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within himself, fair outside, within hollow, moved with every breath of wind, that is, with every impulse of unclean spirits, having no firmness to remain still, devoid of the marrow of the soul; by the garment wherewith his body is clothed is his mind shown, that it is lost in luxury and self-indulgence. The kings are the fallen angels; they are they who are powerful in this life, and the lords of this world. Thus, They that are clothed in soft raiment are in kings' houses; that is, those whose bodies are enervated and destroyed by luxury, it is clear are possessed by dæmons.
(Verse 7.) But as they were departing, Jesus began to speak to the crowds about John: What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in the palaces of kings. If a harsh judgment had been pronounced against John, as many believe, then why is he now being praised so highly? But because the surrounding crowd did not know the mystery of the question, and thought that John doubted about Christ, whom he had pointed out with his finger, so that they would understand that John was not asking for himself, but for his disciples: Why, he said, do you go out into the desert? Is it perhaps to see a man resembling a reed that is carried by every wind, and to have doubts about the one he had previously proclaimed? Or is it possible that he is compelled by the stings of envy against me, and his preaching seeks empty glory, so that he may seek profits from it? Why does he desire riches, so that he may abound in feasts? He feeds on locusts and wild honey. Does he dress in soft clothing? The covering of his body is made of camel hair. Such food and clothing are received in the prison's lodging, and the preaching of truth has such a dwelling. But those who are flatterers and pursue gains, seeking wealth, and abound in pleasures, and dress in soft clothing, they are in the houses of kings. From which it is shown that a strict and austere life and preaching should avoid the courts of kings, and decline the palaces of soft people.
(in loc.) They had not gone out at this time into the desert to see John, for he was not now in the desert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him.
Also the other Prophets were sent to announce Christ's coming, but John to prepare His way, as it follows, who shall make ready thy way before thee;
But after John's disciples were dismissed, let us hear what He says to the crowds about the same John: "What did you go out into the desert to see? A reed shaken by the wind?" This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind? Which, as soon as it is touched by favor or detraction, immediately inclines to either side. For if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself entirely, as it were, toward grace. But if from the same place whence the breeze of praise was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to the other side, toward the violence of fury. But John was not a reed shaken by the wind, because neither did flattery make him gentle, nor did anyone's detraction make him harsh with anger. Neither did prosperity know how to lift him up, nor adversity to cast him down. Therefore John was not a reed shaken by the wind, whom no change of circumstances bent from the uprightness of his position. Let us learn therefore, dearest brothers, not to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of tongues, let the posture of our mind stand unbending. Let no detraction provoke us to anger, and let no favor incline us to the relaxation of useless grace. Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the solidity of faith may in no way be moved by the changeableness of passing things.
(Hom. in Ev. vi. 2.) This He proposes, not to assert, but to deny. For if but a breath of air touch a reed, it bends it one way or other; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness. The Lord's meaning then is,
(Hom. in Ev. vi. 3.) Let no one suppose that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarseness of his raiment, nor would Peter have checked the desire of fine clothes in women as he does, Not in costly raiment. (1 Pet. 3:3)
(Hom. in Ev. vi. 5.) The office of a prophet is to foretel things to come, not to show them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he showed as present by pointing Him out.
(ubi sup.) For the Greek word Angel, is in Latin Nuntius, 'a messenger.' He therefore who came to bear a heavenly message is rightly called an Angel, that he may preserve in his title the dignity which he performs in his office.
(ubi. sup.) Also John was not clothed in soft raiment, that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, Generation of vipers, &c. (Mat. 3:7)
Perhaps the multitudes heard John’s question and were scandalized that even John himself might be unsure of Christ and had so quickly changed his opinion, although he had previously borne witness to Him. Christ allays this suspicion, then, by saying, John is not a reed, that is, one who changes easily. For if he were, why would you have gone out to him in the wilderness? You indeed would not have gone out to see a reed, a changeable man, but you went out to see a great and steadfast man. To be sure, he is still now what you thought him to be then.
(interlin.) That is, shall open the hearts of Thy hearers by preaching repentance and baptizing.
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SUMMARY
Following the departure of John the Baptist's disciples, who had sought clarity on Jesus' identity, Jesus turns to the surrounding crowds to address their perceptions of John. This verse marks a crucial pivot in Jesus' discourse, as He shifts from affirming His own messianic role to defending and characterizing John's ministry. Jesus challenges the multitudes to reflect on their original motivations for venturing into the Judean wilderness, prompting them to consider whether they had sought a fickle, easily swayed figure or a true, unyielding prophet of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus employs a powerful Rhetorical Question in this verse: "What went ye out into the wilderness to see? A reed shaken with the wind?" This question is not posed to elicit an answer, but to provoke thought and emphasize a point. The implied answer is a resounding "No!" The question forces the audience to confront their own expectations and to recognize the true, unwavering character of John. Furthermore, the phrase "a reed shaken with the wind" functions as a potent Metaphor. The reed, a common plant in the region, is used to symbolize instability, weakness, and a lack of conviction. By contrasting this image with John's known steadfastness, Jesus highlights John's unyielding nature and prophetic authority. This use of Imagery draws upon the audience's familiarity with their environment, making the comparison immediately understandable and impactful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 11:7 serves as a powerful affirmation of John the Baptist's integrity and prophetic calling, directly challenging any notion that his imprisonment or doubt might signify weakness or wavering. Jesus' rhetorical question highlights the essential quality of steadfastness in spiritual leadership and discipleship. John was not a man who bent to the prevailing winds of popular opinion or personal comfort; he was a firm, unyielding voice for truth, even when it led to persecution. This passage calls believers to a similar unwavering commitment to God's truth, reminding us that authentic faith is characterized by stability and conviction, rather than being easily swayed by the shifting currents of culture or personal convenience. It underscores the importance of seeking out and valuing spiritual leaders who embody such steadfastness, rather than those who merely cater to popular sentiment.
REFLECTION AND APPLICATION
Matthew 11:7 presents a profound challenge for contemporary believers, urging us to examine the nature of our own faith and the spiritual influences we embrace. Are we "reeds shaken with the wind," easily swayed by cultural trends, popular opinions, or the latest theological fads? Or do we, like John the Baptist, stand firm on the unshakeable truth of God's Word, even when it demands unpopular stances or personal sacrifice? This verse calls us to cultivate a deep, rooted conviction that is not easily disturbed by life's storms or external pressures. It also prompts us to discern carefully the voices we listen to; do we seek out those who will tell us what we want to hear, or those who, like John, speak God's truth with unwavering courage, calling us to genuine repentance and transformation? Our steadfastness, or lack thereof, reveals the depth of our commitment to Christ and His kingdom.
Questions for Reflection
FAQ
Why did Jesus ask this question about a "reed shaken with the wind"?
Answer: Jesus used this rhetorical question to highlight John the Baptist's unwavering character and prophetic integrity. A reed is flimsy and easily swayed by the wind, symbolizing instability or weakness. By asking if they went to see such a person, Jesus was emphatically stating that John was the opposite: he was firm, resolute, and uncompromised in his message and mission, despite facing imprisonment and even doubt. It was a way for Jesus to affirm John's divine calling and challenge the crowd's perception of him, ensuring they understood he was a true prophet, not a fickle opportunist.
What is the significance of the "wilderness" in this verse?
Answer: The "wilderness" (Greek: érēmos) was the desolate region where John the Baptist conducted his ministry. Its significance lies in its contrast to the populated, comfortable areas. People had to make a deliberate, often arduous, journey to hear John. This setting underscores the seriousness of their initial quest and the powerful draw of John's message. Jesus' question, "What went ye out into the wilderness to see?", reminds them that they sought something profound and authentic, not something common or easily found in the cities. It emphasizes the spiritual hunger that drove them to John's austere ministry.
CHRIST-CENTERED FULFILLMENT
While Matthew 11:7 directly praises John the Baptist's steadfastness, it also implicitly points to the ultimate unshakeable figure: Jesus Christ Himself. John, though a great prophet, was merely the forerunner, the voice crying in the wilderness to prepare the way for the Lord (Isaiah 40:3). Jesus, unlike any reed, is the immovable cornerstone, the rock upon which the church is built, against which the gates of hell cannot prevail (Matthew 16:18). He is the one who, though tempted in every way, remained without sin and never wavered from His Father's will (Hebrews 4:15). The steadfastness Jesus commends in John finds its perfect and eternal embodiment in Christ, who is "the same yesterday, and to day, and for ever" (Hebrews 13:8). He is the ultimate reality to which John's unwavering ministry pointed, establishing an unshakable kingdom that cannot be moved (Hebrews 12:28).