Matthew 11:10

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?

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."

"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 shews 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; there- fore He spake not to them harshly, but answered for John, shewing 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.

They had not gone out at this time into the desert to see John, for he was not now in the deaert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him.

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?"

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,

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?

Otherwise; That John is not as a waving reed, yourselves have shewn 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 indu1gence, 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 shewn 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."

This teaches that an austere life and strict preaching ought to shun kings" courts and the palaces of the rich and luxurious.

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]

In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom he lives, either has some [margin note: aliquid] meaning therein, or else is dissolute.

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."

The office of a prophet is to foretel things to come, not to shew them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he shewed as present by pointing Him out.

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.

Then he shews in what respect He is greater, saying, "This is he of whom it is written, Behold, I send my angel before thy face."

To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. [ref 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.

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.

He shews 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.

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;"

interlin.: That is, shall open the hearts of Thy hearers by preaching repentance and baptizing.

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 shewn, 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 demons.

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." [Matt 3:7]

“He said, I am the voice of one crying in the wilderness: Make straight the way of the Lord, as said Isaiah the prophet.” As He who is peculiarly the Son of God, being no other than the Logos, yet makes use of Logos (reason), for He was the Logos in the beginning, and was with God, the Logos of God, so John, the servant of that Logos, being, if we take the Scripture to mean what it says, no other than a voice, yet uses his voice to point to the Logos. He, then, understanding in this way the prophecy about himself spoken by Isaiah the prophet, says he is a voice, not crying in the wilderness, but “of one crying in the wilderness,” of Him, namely, who stood and cried, “If any man thirst, let him come unto Me and drink.” He it was, too, who said, “Prepare ye the way of the Lord, make His paths straight. …

78. Matthew proceeds with his narrative in the following terms: “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. Now, when John had heard in the prison the works of Christ, he sent two of his disciples, and said unto Him, Art thou He that should come, or do we look for another?” and so on, until we come to the words, “And Wisdom is justified of her children.” This whole section relating to John the Baptist, touching the message which he sent to Jesus, and the tenor of the reply which those whom he despatched received, and the terms in which the Lord spoke of John after the departure of these persons, is introduced also by Luke. The order, however, is not the same. …

3. Thus have we heard the true and good record both of John concerning Christ, and of Christ concerning John. What then is the meaning of this; that John sent his disciples to Him when He was shut up in prison, on the eve of being put to death, and said to them, “Go, say to Him, Art Thou He that should come, or do we look for another?” Is this then all that praise? That praise is it turned to doubting? What sayest thou, John. To Whom art thou speaking? What sayest thou? Thou speakest to thy Judge, thyself the herald. …

11. Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts; He will come with all His Angels, when before Him shall be gathered all nations, and among all the Angels are to be reckoned those that have been made so perfect, that sitting upon twelve thrones they judge the twelve tribes of Israel. For men are called Angels: the Apostle saith of himself, “As an angel of God ye received me.” Of John Baptist it is said, “Behold, I send My Angel before Thy face, that shall prepare Thy way before Thee.” Therefore, coming with all Angels, together with Him He shall have the Saints also. …

2. 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.

Seest thou, how many ways He leads them on to the faith? First,by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly,by saying, “The kingdom of Heaven suffereth violence, and the violent take it by force;” for this is the language of one who is pressing and urging them. Thirdly,by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly,by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. Sixthly, by His giving thanks for them that believed. …

O. I do not think that those who form our audience are so ignorant of the sacred books that many words are needed to settle this little question. But before I say anything in support of my assertion, listen while I point out what confusion, upon your view, is introduced into Scripture. What do we mean by saying that John in his baptism could not give the Holy Spirit to others, yet gave him to Christ? And who is that John?“The voice of one crying in the wilderness, Make ye ready the way of the Lord, make his paths straight.” He who used to say,“Behold the Lamb of God, which taketh away the sins of the world”: I say too little, he who from his mother’s womb cried out,“And whence is this to me that the mother of my Lord should come unto me,” did he not give the Holy Ghost? And didAnanias give him to Paul? It perhaps looks like boldness in me to prefer him to all other men. …