Art Thou He that should come? Matthew 11:1-5 John's inquiry Francis Atterbury. 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 Saviour's 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. )

Benson Commentary Matthew 11:1 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. Matthew 11:1 . When Jesus had made an end of commanding, that is, of giving instruction to his twelve disciples, and thereby of preparing them for the service they were now to undertake, he departed to teach and preach in their cities — The other cities of Israel, being unwearied and constant in his great work. Matthew 11:2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, Matthew 11:2-6 . Now 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 — Not, as is probable, because he doubted himself, but to confirm their faith. And said, Art thou he that should come — Namely, 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 Christ’s 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. Now 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. Matthew 11:3 And said unto him, Art thou he that should come, or do we look for another? Matthew 11:4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: Matthew 11:5 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. Matthew 11:6 And blessed is he , whosoever shall not be offended in me. Matthew 11:7 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? Matthew 11:7-10 . And as they departed — Or, as Luke has it, when they were departed, Jesus began to say concerning John — What he would not say concerning him in the hearing of these his disciples, lest he should seem to flatter him, or to compliment him into an adherence to his former testimony. To avoid all suspicion of this kind, he deferred his commendation of him till the messengers were gone: and then delivered it to the people, to prevent all imaginations as if John were wavering in his judgment, and had sent the two disciples for his own rather than their satisfaction. What went ye out into the wilderness, in which he preached, to see? A reed shaken by the wind — That is, a man of an unstable disposition, of a weak and cowardly conduct? In this question, which implies a strong negation, the invincible courage and constancy of the Baptist are applauded. His imprisonment for reproving King Herod showed that he was not afraid of men; and as for his constancy, though it might seem a little shaken by the message which he sent, it was not impaired by it in the least. For his faith in Christ could not but remain inviolable, as it had been founded on a particular revelation, and on the visible descent of the Holy Spirit, accompanied by a voice from heaven, declaring him to be the Son of God. A man clothed in soft raiment — An effeminate courtier, accustomed to fawning and flattery? You may expect to find persons of such a character in palaces, not in a wilderness. In this question, the austere and mortified life of the Baptist is praised, and the spiritual nature of the Messiah’s kingdom insinuated. His forerunner did not resemble any of the officers who attend the courts of earthly princes, and consequently Christ himself was in no respect to be like an earthly prince. A prophet? yea, and more (Luke, much more) than a prophet — John justly deserved to be called a prophet, because he excelled in every thing peculiar to a prophet. He was commissioned by God, and had immediate communication with him, John 1:33 ; he foretold that the kingdom of heaven, spoken of by Daniel, was at hand. He pointed out the Messiah by revelation. He declared the terrible judgments that were to befall the Jews on account of their impenitence, their unbelief, and their rejecting the Messiah, Luke 3:17 . And he was more than a prophet, inasmuch as he was the Messiah’s harbinger, sent to prepare the way before him, (see note on Malachi 3:1 ,) an office which clothed him with a dignity superior to that of a simple prophet; not to mention that he had the honour of baptizing the Messiah himself. Matthew 11:8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. Matthew 11:9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. Matthew 11:10 For this is he , of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11 . Among them that are born of women — That is, among the whole race of mankind in all former ages, there hath not risen a greater than John the Baptist — As John, with regard to his religious and moral character, was the best of men, so he had some peculiar honours superior to any prophet of former generations. “Our Lord,” says Macknight, “honoured the Baptist with the magnificent title of the greatest of all the prophets, under the law, for four reasons. 1st, He was the subject of ancient prophecies, and had long been expected by the people of God under the character of Elias, a name given him by Malachi, because he was to possess the spirit and power of Elias. 2d, His conception and birth had been accompanied with miracles. 3d, When the season of his inspiration came, he was favoured with a clearer revelation concerning the Messiah than had been enjoyed by any of the prophets under the law. 4th, By his preaching he prepared the Jews for receiving the gospel, and consequently began that more excellent dispensation.” Notwithstanding, he that is least in the kingdom of heaven — That is, in the gospel dispensation, when fully opened, understood, and enjoyed in all its privileges and blessings, is greater than he — For Christ’s ministers, and even his real people in general, under the gospel, were to receive superior supplies of the Spirit, and know many important truths respecting our Lord and his kingdom which had not been revealed to John himself. So Doddridge understands the clause. But Baxter confines it to Christ’s ministers, paraphrasing the verse thus: “There hath not been a greater than John before him; as being nearest the kingdom of the Messiah: but yet the least of my ministers in this my kingdom is greater than he, and shall have more eminent gifts of the Spirit, as well as a more excellent office and work; so far shall my kingdom, begun after my ascension, excel all ages that were before it.” Others, again, think the expression, is greater than he, is only applicable to Christ’s first servants, namely, the apostles and evangelists, and New Testament prophets, and interpret the words thus: “Though the Baptist excelled all the preceding prophets, the least inspired person in the kingdom of heaven, the least apostle or preacher of the gospel, was a greater prophet than he, being much better acquainted with the character, disposition, and doctrine of Christ. They were also employed, not in making preparation for, but in erecting the Messiah’s kingdom; hence they were greater than the Baptist in respect of the dignity of their office. Moreover, having gifts bestowed on them to fit them for that office, far superior to his, they were greater in respect of their illumination. They had the Spirit so dwelling in them, that, on all occasions they could declare the will of God infallibly, being, as it were, living oracles. To conclude, as they had likewise been the subjects of ancient oracles, Acts 2:16 , they had long been expected by the people of God.” Matthew 11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. Matthew 11:12 . And from the days of John the Baptist — That is, from the time he had borne his public testimony to the approach of the Messiah, or from the time when he had fulfilled his ministry, the kingdom of heaven — The dispensation which admits all persons equally, upon their repentance and faith, suffereth violence, and the violent take it by force — The spirits of men are so excited and animated by a desire after this kingdom, that it is, as it were, attacked like a besieged city, men of all sorts pressing to get into it, with a violence like that of men who are taking a place by storm. As if he had said, “Multitudes are flocking around me, to be instructed in the nature of my kingdom; and some, who were formerly of most licentious characters, and looked upon as utterly unfit to be subjects of the Messiah’s kingdom, are resolutely set on enjoying the blessings of it.” He that hath ears to hear, let him hear — A kind of proverbial expression, requiring the deepest attention to what is spoken. Matthew 11:13 For all the prophets and the law prophesied until John. Matthew 11:14 And if ye will receive it , this is Elias, which was for to come. Matthew 11:15 He that hath ears to hear, let him hear. Matthew 11:16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, Matthew 11:16-19 . Whereunto shall I liken this generation — That is, the men of this age? They are like those froward children, of whom their fellows complain that they will be pleased no way. Saying, We have piped unto you, &c. — “It was usual in Judea, at feasts, to have music of an airy kind, accompanied with dancing, Luke 15:25 ; and at funerals, melancholy airs, to which were joined the lamentations of persons hired for that purpose. The children, therefore, in that country, imitating these things in their diversions, while one band of them performed the musical part, if the other, happening to be froward, would not answer them by dancing or lamenting, as the game directed, it naturally gave occasion to this complaint, We have piped, &c, which at length was turned into a proverb.” John came neither eating nor drinking — In a rigorous, austere way, like Elijah. And they say, He hath a devil — He is melancholy from the influence of an evil spirit. So, it is probable, the Pharisees in particular said. The Son of man came eating and drinking — Conversing in a free, familiar way. And they say, Behold a man gluttonous, &c. — Jesus did not practise those mortifications which rendered the Baptist remarkable. He fared like other men, and went into mixed companies, not avoiding the society even of publicans and sinners, but neither would they hear him; for, notwithstanding he maintained the strictest temperance himself, and never encouraged the vices of others, either by dissimulation or example, they attributed that free way of living to a certain laxness of principle, or unholiness of disposition. But wisdom is justified of her children — That is, my wisdom herein is acknowledged by all those who are truly wise, and all such will justify all God’s dispensations toward them in order to their salvation, and will entirely acquiesce therein. Matthew 11:17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. Matthew 11:18 For John came neither eating nor drinking, and they say, He hath a devil. Matthew 11:19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. Matthew 11:20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Matthew 11:20-24 . Then began he to upbraid the cities — Which he had often blessed with his presence, and in which he had preached many awakening sermons, and performed many astonishing miracles. It is observable, he had never upbraided them before. Indeed, at first they had received him with all gladness, Capernaum in particular. Wo unto thee, Chorazin, &c. — That is, miserable art thou. For these are not curses or imprecations, as has been commonly supposed; but a solemn, compassionate declaration of the misery they were bringing on themselves. Chorazin and Bethsaida were cities of Galilee, standing by the lake of Gennesareth, in which and the neighbouring places Jesus spent a great part of his public life. See notes on chap. Matthew 4:13-16 . If the mighty works — The great miracles, which were done in you, had been done [of old] in Tyre and Sidon — Though cities inhabited by heathen, and remarkable for their luxury, pride, and contempt of religion, they would have repented long ago in sackcloth and ashes — That is, they would have exercised the deepest repentance, for sackcloth and ashes were used by the Jews in token of the bitterest grief. But I say unto you — Besides this general denunciation of wo to those stubborn unbelievers, I declare particularly that the degree of their misery will be greater than even that of Tyre and Sidon, yea, of Sodom. And thou, Capernaum, &c. — He mentions Capernaum separately by itself, and last of all, because, being the place of his ordinary residence, it had been blessed with more of his sermons and miracles than any other town. Nevertheless it abounded with wickedness of all kinds, and therefore he compared it to that city which, on account of the greatness of its crimes, had been the most terrible example of the divine displeasure that ever the world had beheld. It shall be more tolerable for the land of Sodom, &c. — That is, the condition of the inhabitants even of the land of Sodom, in the day of the final judgment, shall be more tolerable than thy condition. For thy condemnation shall rise in proportion to thy more aggravated guilt, and to those more valuable mercies and privileges which thou hast abused. Dr. Hammond understands this passage as referring to the temporal calamities to come on those places by the Romans; who did indeed shortly after overrun the whole country, and made dreadful ravages in some of those cities. But, as Doddridge justly observes, “There is no evidence that the destruction of those cities was more dreadful than that of Tyre and Sidon, and it was certainly less so than that of Sodom and Gomorrah: besides, our Lord plainly speaks of a judgment that was yet to come on all these places that he mentions.” From this passage, therefore, we learn “two important particulars: 1st, That the punishments to be inflicted upon wicked men in the life to come shall not be all equal, but in exact proportion to the demerit of the sins of each. 2d, That great and signal punishments, befalling sinners in this life, will not screen them from the wrath of God in the life to come; for Jesus Christ, the judge, here declares that Sodom, though burned by fire and brimstone from heaven, shall suffer such dreadful things, that, in speaking of the pains of the damned, he mentions this city as an example of very great punishment.” — Macknight. Matthew 11:21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Matthew 11:22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. Matthew 11:23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. Matthew 11:24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. Matthew 11:25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Matthew 11:25-26 . At that time Jesus answered, &c. — This word does not always imply that something had been spoken, to which an answer is now made. It often means no more than the speaking in reference to some action or circumstance preceding. The following words Christ speaks in reference to the case of the cities above mentioned: I thank thee — That is, I acknowledge and joyfully adore the justice and mercy of thy dispensations. The original word, ????????????? , sometimes denotes to confess sins, sometimes to acknowledge favours, and sometimes also to adore or celebrate. It is chiefly in the last of these senses that the word is to be here understood. Because thou hast hid — That is because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them who are only wise to God-ward. We have the same idiom, Romans 6:17 , God be thanked that ye were the servants of sin, but ye have obeyed, &c. — The thanks are not given for their having been formerly the servants of sin, but for their being then obedient. “It seems they were but a few, and those generally the lower sort of people, who embraced Christ’s doctrine, and co-operated with him in erecting his kingdom; nor was his religion soon to meet with a better reception in the other countries where it was to be preached; circumstances which, in the eyes of common wisdom, were melancholy and mortifying. But our Lord foresaw that, by the direction of God, these very circumstances would become the noblest demonstrations of his personal dignity, the clearest proofs of the excellence of his religion, and the most stupendous instances of his power, who, by such weak instruments, established his dominion in every part of the habitable world, against the policy, the power, and the malice of devils and men combined to oppose it. Our Lord, therefore, properly made the rejection of the gospel by the great men of the nation, and the reception of it by persons in lower stations, the matter of a special thanksgiving, both now and afterward in Judea, Luke 10:21 . ?????? , babes, in Scripture language, are persons whose faculties are not improved by learning, but who, to that sagacity and understanding which is purely natural, join the dispositions of modesty, sincerity, humility, docility, and all the other engaging qualities that are to be found in children. This is plain from Matthew 18:3 . Babes, therefore, stand in opposition, not to men of sound judgment and reason, but to proud politicians and men of learning, who are so full of themselves that they disdain to receive instruction from others, and who make all their abilities subservient to their advancement in this world.” — Macknight. Matthew 11:26 Even so, Father: for so it seemed good in thy sight. Matthew 11:27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him . Matthew 11:27 . All things are delivered unto me, &c. — Here our Lord seems to address, not so much his disciples, as those of the people that stood near him, with a reference to what he had last spoken. As if he had said, Do not be led, by the example of your great and learned men, to slight and despise me; for mean and humble as my circumstances now appear, all things relating to the salvation of mankind are delivered into my hands, even all authority, power, and judgment. And no man knoweth the Son, but the Father — No one knoweth the mystery of his person, his character, and dignity; no one knoweth what he has done, and what he is yet to do, for the salvation of the world; save the Father that sent him. “These words evidently declare that there is something inexplicably mysterious in the nature and person of Christ; which indeed appears in the most convincing manner, from the account elsewhere given of his Deity in Scripture.” Neither knoweth any man the Father, save the Son, &c. — Neither can any one savingly know God the Father, but the Son, by whom alone he is fully comprehended in his nature and attributes, his counsels and dispensations, his works and ways; and he to whomsoever the Son will reveal him — Or make him savingly known by the gospel, and the illumination of the Spirit. Thus John, The Son of God hath given us an understanding to know, ( ??? ???????? ,) the true one; and we are in the true one in, or through, his Son Jesus Christ. The worship, therefore, of the Jews, who reject Christ, and consequently do not receive the knowledge of the living and true God through him, of modern Deists, and of all unbelievers, is in fact rendered to an imaginary deity; the God and Father of our Lord Jesus Christ being to them an unknown God. Matthew 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. Matthew 11:28 . Come unto me — Our Lord here shows to whom he is pleased to reveal the Father, and the things said above to be hid from the wise and prudent; to those that labour, or, are weary, as ????????? may be rendered, and are heavy laden; namely, those that are weary of the slavery of sin and Satan, and of the love of the world and the pursuit of its vanities, and desire and labour after a state of reconciliation and peace with God, and rest in him; and who, till they enjoy these blessings, are heavy laden with a sense of the guilt and power of their sins, and of the displeasure of God due to them on account thereof. To these, and also to such as are burdened with the distresses of life and various trials, Jesus graciously says, Come unto me — The original word, ????? , come, expresses not so much a command, as a friendly request; a familiar exhorting, desiring, and begging a person to do any thing, particularly what is pleasant, and would be profitable to him if done. To come to Christ, is to apply to him in faith and prayer for such blessings as we see we want. And I — I alone, (for no one else can,) will give you freely, (what you cannot purchase,) rest, namely, from the guilt of sin by justification, and from the power of sin by sanctification; rest, from a sense of the wrath of God and an accusing conscience, in peace with God and peace of mind; rest, from all carnal affections, and fruitless worldly cares, disquietudes, and labours, in the love of God shed abroad in your hearts; and rest in the midst of the afflictions, trials, and troubles of life, in a full assurance that all things shall work for your good, and that, though in the world you may have tribulation, in me you shall have peace. Some commentators, by the rest offered in this invitation, understand that freedom from the burdensome services of the law which Christ has granted to men through the promulgation of the gospel. And it must be owned that this interpretation is favoured by the subsequent clause, in which men are invited to take on them Christ’s yoke and burden, from the consideration that they are light and easy, namely, in comparison of Moses’s yoke. There is no reason, however, for confining the rest of the soul here offered to that particular privilege of Christianity. It is more natural to think that it comprehends therewith all the blessings of the gospel whatsoever. Christianity, when embraced in faith and love, and possessed in the life and power of it, gives rest to the soul, because, 1st, it clearly informs the judgment concerning the most important points, removing all doubts concerning them; 2d, it settles the will in the choice of what is for its happiness; 3d, it controls and regulates the passions, and keeps them under subjection to the peace and love of God. Php 4:7 ; Colossians 3:14-15 . See Dodd’s sermon on this text. Matthew 11:29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. Matthew 11:29-30 . Take my yoke upon you — Believe in and obey me: hearken to me as a teacher, rely on me as a Saviour, and be subject to me as a governor. And learn of me — ?????? ?? ’ ???? , Be my disciples; be taught by me, namely, all things pertaining to your acceptance with God, your duty, and your happiness: for I am meek and lowly in heart — Meek toward all men, lowly toward God. As an instructer, I will show myself to be most mild, gentle, and forbearing; kind and condescending toward all my disciples, directing them with tenderness, patience, and lenity, in the way to pardon, life, and salvation, not imposing on them any unnecessary burdens: and, as an example, recommending by my practice both meekness and humility; meekness by bearing all kinds of injuries, and humility by condescending to do the meanest good offices to the meanest of mankind. Learn, then, of me to be meek and humble, both in disposition and behaviour; and ye shall find rest to your souls — That composure, tranquillity, and satisfaction which nothing but humility and meekness, with an entire subjection to me, can give. The original words may be properly rendered, Ye shall find refreshment to your souls, such as you would in vain seek elsewhere; refreshment, arising from clear manifestations of the divine favour, consoling influences of his Spirit, lively hopes of his glory, and sensible communion with him. For my yoke is easy — Gr. ??????? , gracious, sweet, benign, agreeable; and my burden light — Or, pleasant, as ??????? also signifies. Such it is to those in whose hearts the love of God prevails over the love of the world and sin. To them, the commandments of God are not grievous, but delightful. They love his law, and their pleasure is in it all the day long. Matthew 11:30 For my yoke is easy, and my burden is light. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Matthew 11:1 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. Chapter 10 The Shadow of the Cross - Matthew 11:1-30 ; Matthew 12:1-50 I-DISCOURAGEMENTS. { Matthew 11:1-30 } HITHERTO almost everything has been hopeful and encouraging in our Evangelist’s record of the Saviour’s 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. { Matthew 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 truth’s 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 Matthew 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 martyr’s 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" { Matthew 11:7-14 }. So far we have followed what seems to be the drift of our Saviour’s 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. It is to the presence of this underlying thought that some forms of expression are due which otherwise are difficult to understand. This applies in particular to 2. The Unreasonableness of the People. { Matthew 11:16-19 } Unable to recognise the true significance of the events of the time, with deaf ears to the heavenly message which first the herald and then the King had brought them, they fastened their attention on that which was merely incidental: the asceticism of John, the social friendliness of Jesus. Of the first they complained, because it was not like the second; of the second they complained, because it was not like the first. Any excuse for a complaint; no ear to hear nor soul to appreciate the message of either. To what can He liken them? To a set of children, sitting in the market-place indeed, but with no thought of business in their heads: they are there only to amuse themselves: and even in their games they are as unreasonable as they can be. One set proposes to play a wedding, and the rest say, "No, we want a funeral"; then, when the others take it up and start the game of funeral, they change their tune, and say, "No, we prefer a wedding." Nothing will please those who have no intention to be satisfied. Caring nothing for the kingdom which John heralded, the multitude only noticed the peculiarity of his garb, and the stern solitariness of his life, and said he must be a lunatic. When the King Himself comes with no such peculiarity, but mingling on familiar and friendly terms with the people, still caring nothing for the kingdom which He preached, they and fault with Him for the very qualities the absence of which they deprecated in John. If they had acted, not as foolish children, but as wise men, they would have recognised that both were right, inasmuch as each was true to himself and to the position he filled. It was right and fitting that the last of the old prophets should be rugged and stern and solitary, even as the great Elijah, in whose spirit and power he came. It was no less right and fit that the Saviour-King of men should set out on new lines and introduce the new dispensation in a manner suited to its distinctive features of freedom and familiar friendliness. Thus, in the one case, and in the other, "wisdom is justified of her children." 3. The Unbelief of the Cities. { Matthew 11:20-24 } Though the multitudes which had flocked to hear John might be fickle and thoughtless, surely better things might be expected of those favoured towns by the lake of Galilee, where the signs of the kingdom had been so abundantly exhibited and the truth of the kingdom so earnestly and frequently preached. But no: even they "repented not." They would bring their sick in crowds to get them healed; but they hid as it were their faces from Him. They had not indeed treated Him as the people of Nazareth had done; for Nazareth had cast Him out, and Capernaum had taken Him in. Yet His lamentation is not over Nazareth, but over Capernaum. We can readily see why. What He suffered at Nazareth was a personal indignity. He was so summarily ejected that He had not time or opportunity to set before them the signs of the kingdom. But in Capernaum the time and opportunity had been ample. The truth had been fully told; the signs had been fully wrought. The people had seemed to listen; and all betokened a happy issue. We can imagine the Saviour waiting and hoping and longing (for again, let it be remembered that He was very man, and that this experience discouraged Him as it would discourage any of us), and then tasting all the bitterness of hope deferred, ending in crushing disappointment. For a long time He continues silent, bearing the heavy burden in His heart, till the fountain of grief could be pent up no longer: "Then began He to upbraid the cities wherein most of His mighty works were done, because they repented not." The words He speaks are very awful; but it is in the last resort. Love and mercy have been His theme from day to day; and it is only because these are obstinately rejected that wrath and judgment must now find a voice. It is not a wrathful voice: there are tears in it. What must it have cost Him to speak these awful words about Capernaum’s impending doom! To think that those who were nearest His heart of all, to whom He devoted the freshness of His first days of service, the dew of His youth, so to speak-that they would have none of Him, but preferred to remain in sin with all the woe it necessarily entailed, -oh! it must have been torture to that loving heart. And we may be sure there was no less pathos in this last appeal to Bethsaida, Chorazin, and Capernaum, than there was in the later lamentation over the city of the South. How does the Saviour bear Himself under these repeated discouragements? The passage which follows will show { Matthew 11:25-30 }. Some have found a difficulty in the word "answered," because there appears no question with which it is connected. But did not these discouragements require an answer? As we read, first of the doubts of John, then of the thoughtlessness of the multitudes, and then of the impenitence of the favoured cities by the lake, is there not a question in our hearts, becoming more and more urgent as each new discouragement appears, What will He say to this? What can He answer? Thus our minds are well prepared for that which immediately follows: "At that time Jesus answered and said, I thank Thee, O Father." Is it to be a thanksgiving, then, after such a series of disappointments and vexations? Even so. As He has looked to the cities of the plain, His voice has been a wail; now that He looks up to His Father, wailing ceases, and thanksgiving takes its place. So will it always be to faith which is genuine and deep enough. It is only when we look below and around that we are depressed. When we look up we are strong. "I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord Who made heaven and earth." Was it the remembrance of this passage at the time of need which suggested the form of His thanksgiving: "I thank Thee, Father, Lord of heaven and earth"? Surely we have here the living original of that grand apostolic word. "In everything give thanks"; for if "at that season" (R.V) the Saviour of men found occasion for thanksgiving, we may well believe that at any season, however dark, we may find something to stir our hearts to gratitude; and the very exercise of thanksgiving will bring a deep spiritual joy to set against the bitterest sorrow, even as it was with our Lord, Who. as St. Luke informs us, "rejoiced in spirit" as He lifted up His soul in thanks to God that day. What, then, does He find to be thankful for? First, He discovers a cause for gratitude in the very limitation which occasions His sorest disappointments: "I thank Thee, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." There is of course the cheering thought that amid the general unbelief and rejection there are some childlike souls who have welcomed the truth. Some are fain to make this the sole cause of thankfulness, as if He meant to say, "I thank Thee, that though Thou hast hid these things from the wise and prudent, Thou hast revealed them unto babes." But there is no authority for introducing this little word. The Saviour gives thanks, not merely in spite of this hiding, but because of it. It is true, indeed, that He uses the language of resignation, "Even so, Father: for so it seemed good in Thy sight," which makes it evident that the fact that so many of the wise and intelligent rejected His gospel presented a real difficulty to His mind, as it has done to earnest souls in all ages. But while it was no doubt enough for Him to feel sure that it was right in the sight of God, we are not without indication in what follows, that His faith not only led to resignation, but enabled Him to see for Himself that it was wisely ordered. For what is the great object of the Gospel? Is it not to dethrone itself and enthrone God in the hearts of men? It is clear, then, that, if it had in any way appealed to pride and self-sufficiency, it would have defeated its own end. Suppose the revealing of things had been to the wise and prudent as such, what would have been the result? The kingdom of heaven would have become a mere scholarship prize. And however good a thing scholarship may be, and however important that it be encouraged, this is not the work of the Christ of God. His Gospel is for all; so it is addressed not to the great in intellect, which would confine it to the few, but to the lowly in heart, which brings it within reach of all, -for the very wisest and greatest in intellect may be, and ought to be, meek and lowly in heart. Indeed, is it not to the meek and lowly heart that even the truths of science are disclosed? A man who approaches nature with a preconceived theory, about which his mind is already made up, is sure to miss the mark. To enter into its secrets, prejudices and prepossessions must be laid aside, and things observed with open mind and simple receptiveness. In this connection one sees the special appropriateness of the reference to "the Lord of heaven and earth." The principle is one which is not restricted in its range: it runs all through nature. Still more appropriate is the appeal to the fatherhood of God. It is not for the Father to be partial to his clever children, and leave the less favoured ones to shift for themselves. To Him they are all "babes"; and to them He must be not examiner, nor prize-giver, but above all Father, if they would understand and feel His love. So the more one thinks of it, the more in every point of view does it seem good and necessary that these things should not be made known to the "wise and understanding" (R.V) as such, but should be revealed to "babes," and to those of childlike spirit. It is well. The wisest and most learned may join in the thanksgiving, for it is far better for them to take their places with the rest, as many happily do, and receive the same loving welcome; and those of us who cannot call ourselves wise and learned should surely be most devoutly thankful that, however impossible it may be to compete with these highly favoured ones in Obtaining the prizes of earth, we are at no disadvantage in striving for "the prize of the high calling of God in Christ Jesus." The next great thought which comes to the relief of the Saviour in His discouragement is that, while there are barriers in the heart of man, there is no barrier in the heart of God, no limit whatever to the outpouring of Divine love and grace: "All things are delivered unto Me of My Father." Even at the time when it is borne in upon Him that men will have none of Him, He exults in the thought that He has everything for them. If only they could see it! If only they knew the boundless treasure there was for them in God! If only they knew that God had put all within their reach by sending them His Son! But the Son is unknown except to the Father, who sent Him; and the Father is unknown except to the Son, Who has come to reveal Him. But He has come to reveal Him; and with the revealing the way will be opened for all good things to follow. As He thinks of it His heart yearns over the orphaned children of men, and He exults in the thought that He has for them the revelation of the Father’s heart and home, with enough and to spare for all His children. { Matthew 11:27 } Then follows such an outpouring of heart as there never has been before. He knows that only in the Father can the children of men find rest, and so He says "Come unto Me," and I will lead you to the Father, Who alone knows Me, as I alone know Him; and you, finding Him in Me, shall know Him too, and your hearts shall be at rest. It is beautiful and most touching to observe how our Lord is, as it were, compelled to make His appeal more personal than He has ever done before. We look in vain through His previous utterances as reported in this Gospel for such reduplication of the personal pronouns as there is here. What is the reason of it? We can see it when we read between the lines. Hitherto His great subject has been the kingdom of heaven. This kingdom He has been preaching through all the country-side, setting forth its purity and blessedness, unfolding its unspeakable riches, and entreating all to enter in by the strait gate, which He has thrown open to receive them. But they will not enter. These things, in spite of all He can say, are hid from them. Well He knows what is the difficulty: it is the hardness of their hearts. If He could only get at these hearts! How can He do it? It can only be by the opening out of all His heart to them; so He will make His pleading, a personal entreaty now. Hence the peculiarly winning form His invitation now assumes. It is no longer "Enter ye in at the strait gate"; it is not even, "I have come to call sinners to repentance"; it is the cry of a loving, yearning heart, "Come unto Me." And how tenderly He thinks of them!-no more upbraiding now, no more reproof. He will try to reach the conscience through the heart, and so He does not even think of them as sinners now-He forgets everything but their weariness and woe: "Come unto Me, all ye that labour and are heavy laden, and I will rest you." We shall not, however, dwell on the precious words with which this chapter ends. They are as rich and suggestive as they are simple and heart-thrilling; but for this very reason we must not attempt to do more than place them in their setting, which is often missed, for the words themselves have attracted so much attention, and so filled the minds and hearts of those who have looked at them that too little has been made of their surroundings. Observe only how nobly the Son of Man comes out of this ordeal of disappointment and discouragement. See the grandeur of His faith. "At that season," when we should expect to see Him in the depths, He rises to the very height of His dignity and majesty. This passage above all others has been cited as an example of the self-assertion of Jesus-say rather His sublime consciousness of Divine dignity, prerogative, and power; yet so entirely natural and unassuming is it all, that in the very same breath He can say, without conveying to the most thoughtful mind the least feeling of incongruity: "I am meek and lowly in heart." Then behold what manner of love! These chilling blasts of doubt, indifference, and unbelief only fan it into a warmer, steadier flame. The sweetest of all His invitations, the most touching of all His appeals, comes from a heart which has just been wounded in its tenderest place, and has tasted the bitterness of cruel disappointment. Who can measure the patient love which "at that season" finds such utterance? II-THE CONTRADICTION OF SINNERS. { Matthew 12:1-50 } The darkness deepens on the Saviour’s path. He has now to encounter direct antagonism. There have been, indeed, signs of opposition before. When the man sick of the palsy was forgiven, "certain of the scribes said within themselves, This man blasphemeth"; { Matthew 9:3 } but it was only "within themselves," they did not venture to speak out. Again, after the feast in the house of Levi, the Pharisees complained, but not to Christ Himself; "they said unto His disciples, Why eateth your Master with publicans and sinners?" { Matthew 9:11 } And when the dumb demoniac was cured, the Pharisees muttered, "He casteth out devils through the prince of the devils," { Matthew 9:34 } but did not yet say it to His face. But now they are emboldened to attack Him directly. Possibly they saw as clearly as any the discouraging aspect of affairs for the new kingdom. They had, in all probability, heard of the doubts of John, had taken note of the fault-findings of the people (if, indeed, these had not been first suggested by themselves), had observed that even "the cities where most of His mighty works were done repented not"; { Matthew 11:20 } and having therefore less occasion to fear consequences, they might think it safe to attack one who stood for a rapidly failing cause. 1. Observe, first, the spirit in which our Lord meets the repeated attacks of which the record is given in this chapter. There are four in close succession. The first is the charge of Sabbath-breaking made against the disciples, because they rubbed a few ears of corn in their hands as they passed through the fields on the Sabbath day; and following it, the entangling question put to the Master in the synagogue. Then there is the accusation founded on the healing of the blind and dumb demoniac: "This man doth not cast out devils, but by Beelzebub the prince of the devils." { Matthew 12:24 } The third attack is the hypocritical application, "Master, we would see a sign from Thee," { Matthew 12:38 } the word "Master" being evidently used in mockery, and the request for "a sign" a scornful way of suggesting that all the signs He was giving were worth nothing. These three attacks were made by the Pharisees, and were most irritating and vexatious, each in its own way. The first was annoying on account of its pettiness, the second because of its bitter malice, while the third was a studied insult; and yet, galling as these repeated attacks must have been, we may well suppose that the keenest wound of all to the gentle spirit of the Son of man would be the last, inflicted by the members of His own family, who seemed at this time as unsympathetic and unbelieving as the Pharisees themselves; for the untimely interruption recorded at the close of the chapter was intended, as we loam from the account in the second gospel, to put Him under restraint as a madman. This last interruption, in which even His mother joined, must have been gall and worm word to that tender heart. Now "consider Him that endured such contradiction of sinners against Himself." { Hebrews 12:3 } How does He bear Himself through these storms of calumny and insult? He bears Himself so that out of this dark chapter of His history there comes to us one of the loveliest portraits of Him to be found anywhere. It had been sketched by one of the old masters as an ideal portrait, and is now at last matched in real life: "Behold My Servant, Whom I have chosen; My Beloved, in Whom My soul is well pleased: I will put My spirit upon Him, and He shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory. And in His name shall the Gentiles trust" { Matthew 12:18-21 }. What gentleness and tenderness, yet what strength and majesty!-for, though "He strives not," nor lifts up His voice in angry altercation, while He will not break the bruised reed, nor quench the smoking flax, He will nevertheless declare judgment, and secure victory, and make His name such a power in the earth, that the Gentiles shall hope in Him and the world go after Him. We can fancy the glow on the Evangelist’s face as he pauses in the midst of the sad record of these cruel assaults, to look at, and show to us, that lovely portrait of the Son of man. And is. it not all the lovelier that it shines out from such a background? Does it not give new significance to the tender words which linger in our ears from the chapter of discouragement before: "Learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls"? 2. It would have been a great thing if our Lord had only borne in dignified silence these repeated provocations; but He is too good and kind to leave these misguided people to their own devices without an effort to enlighten their dark minds and arouse their sleeping consciences. How patiently He reasons with them! We may glance at each attack in succession as an illustration of this. On the charge of Sabbath-breaking He endeavours to set them right by citing appropriate scriptures { Matthew 12:3-4 }; appealing to the law itself; { Matthew 12:5 } furnishing them with a great principle laid down by one of the prophets, the key of the whole position; { Matthew 12:7 } and concludes by an illustrative act, accompanied by a simple and telling argument, which appeals to the universal conscience and heart { Matthew 12:9-13 }. Again, how patiently He answers the malicious charge of collusion with Satan, showing them in the clearest manner, and with amazing power, how far they are astray, and what a dangerous path they are treading { Matthew 12:25-37 }. So, too, in meeting the third attack: though He cannot but sternly rebuke the hypocritical application for "a sign," He yet does it in such a way as to prepare for them in due time, when perhaps they may be ready to appreciate it, a new sign-His death and resurrection-overcoming the difficulty arising from the fact that He could not yet speak of it in plain terms (for it was at a later period than this that He began to speak plainly of it even to His disciples) by veiling it under the figure of "the sign of the prophet Jonas": a way of putting it which had the advantage of being memorable, and at the same time enigmatical enough to veil its meaning till the event should lighten it all up, and bring out its deep suggestiveness; and while thus preparing them for the new sign when it should come, He warns them against that evil state of mind and heart which threatened to render even it of no avail { Matthew 12:38-45 }). And then, with what marvellous readiness does He use the painful interruption with which the chapter ends for the teaching of truth of the highest and purest and tenderest quality! What patience, what long-suffering, what meekness of wisdom, what faithfulness, what strength and tenderness! Every line of the likeness drawn by the inspired hand of the old master is more than justified { Matthew 12:46-50 }. 3. Observe, further, that in all His dealings with His bitterest foes He never in the least degree lowers His dignity, but rather asserts it in the boldest and strongest terms. It may be questioned, indeed, if there is any chapter in all the history in which this is more marked. This, again: may be illustrated from all the four occasions. In the argument on the Sabbath question hear Him as He draws Himself up, in presence of His accusers, and says: "In this place is One greater than the temple"; { Matthew 12:6 } and again: "The Son of man is Lord even of the Sabbath day." { Matthew 12:8 } Must there not have been something heavenly majestic in His look and bearing when words like these were allowed to pass unchallenged by such men? This consciousness of dignity appears no less in the argument by which the second charge is met. In proof of this we may point to verses 28 and 30 { Matthew 12:28 ; Matthew 12:30 }; and the same impression is produced by the solemnly repeated "I say unto you" { Matthew 12:31 ; Matthew 12:36 }, in each case introducing one of those declarations of judgment to which reference is made in the passage quoted from the prophet { Matthew 12:18-20 }. Quite as conspicuous is the same feature in the third remonstrance, in which He asserts His superiority to the great ones of the old covenant in language which acquires, from the connection in which it occurs, a strength far beyond the mere terms employed: "Behold, a greater than Jonas, behold, a greater than Solomon, is here" { Matthew 12:41-42 }. And in the last of the four sad encounters the same lofty consciousness of peerless dignity is manifest. Son of Mary is He? brother of James and Joses? See Him lift His eyes to heaven, and speak of "My Father," and look down the ages, and out to the uttermost bounds of earth, and