Exegetical and Hermeneutical Commentary of 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.
11. he that is least in the kingdom of heaven ] Literally, he that is less, either (1) than John or (2) than others. Those who are in the kingdom, who are brought nearer to God and have clearer spiritual knowledge of God, have higher privileges than the greatest of those who lived before the time of Christ.
Fuente: The Cambridge Bible for Schools and Colleges
Among them that are born of women – This is an emphatic way of saying that there had never been a greater man than John. See Job 14:1.
He that is least in the kingdom of heaven is greater than he – The phrase kingdom of heaven is used in many senses. See the notes at Mat 3:2. It here probably means, in preaching the kingdom of God, or the gospel. It could hardly be affirmed of the obscurest and most ignorant Christian that he had clearer views than Isaiah or John; but of the apostles of the Saviour, of the first preachers who were with him and who heard his instructions, it might be said that they had more correct apprehensions than any of the ancient prophets, or than John.
Fuente: Albert Barnes’ Notes on the Bible
Mat 11:11
There hath not arisen a greater than John the Baptist.
The least in the kingdom of heaven
Is it contrary to any true theory of Johns prophetical mission that he should be for once seized with a spasm of doubt? Great men are not at their greatest at all times. The heavenly treasure is in earthen vessels. There are two sufficient reasons for his doubt:-
1. Things were turning out somewhat differently from his own programme. He was falling into the mistake we often make of fancying ourselves architects in Gods world, whereas we are only day labourers.
2. Johns message came from the inside of a prison. A man of his temperament, flung back from great activities to mope by himself, was almost sure to get a little strained in his views of things. For such men the difficulty is not to do hard things, but to be kept back from doing them. Note, now, the way in which Christ deals with this message.
How is the doubter received? No word of anger or remonstrance.
1. He gives the messengers clear proof of His Messiahship, and then, when their back is turned, He speaks to the multitude of John in terms of commendation.
2. Observe what Christ says concerning John-What; went ye out for to see. Men go out to see what there is to see: what we bring to a thing conditions what we shall bring away from it. Notwithstanding, he that is least in the kingdom of heaven is greater than he. We are all of us higher up than John. We are so by virtue of belonging to a dispensation beyond his. The baptism of Pentecost lifted the world to a higher stage, and we are on that higher stage. It is a glorious thought that, under God, the human race is continually advancing.
3. Take two particulars as regards our dispensation:-
1. We have the advantage of John in the testimony we bear, from the facts we deal with, as compared with those of which he spake. He sketched the Christ in outline; we have the picture filled up.
2. The advantage of the worker in the Christian Church over the Baptist is seen in the kind of effort to which he puts his hand. Johns work was to bring men to repentance; this its limit. But in the Christian Church this work is to be carried on through all the process of sanctification, till it lifts the soul to the topmost heights of holiness. The element of the remarkable and extraordinary is not always the measure of real value. Johns career was extraordinary. We do a work thousands have done before. Yearn not to be eccentric, but deep and real. (J. Brierley, B. A.)
The infinite possibility of manhood
Each generation is on higher ground than the last. Fathers, respect your children, they are older than you. Do people speak of me as some forty years of age, more or less? Nonsense. I am 6,000 years old, at least. I have in me the sum of the lives and consciousness of all who preceded me, and something new added besides. We are trees which, through the root, drink up the virtue of the soil around them-soil made up of the buried generations of trees-and bring forth also something new in their own fruit and flower. In the light of this, what business have we to be always looking to the past, as if there were nothing of goodness or value in the world but what is hundreds and thousands of years old: You get people who, in religion, are nothing if not antiquarian. If Quakers, they think there were never such days as those of George Fox; if Methodists, there will never be the like again of John Wesley and his fellows; if Churchmen, they grope about amongst the fathers, and hold that wisdom and worth died with them. This is a wrong mood of mind. We want to take in all our predecessors can teach us: hut, oh, if we have faith in the living God we shall have belief in the boundless possibilities also, of the present and of the future. Man is going on. He is pushed up from behind. He is drawn up from above. Yes [ John is mighty in his generation. But those who come after are higher than he. Onward, upward l Oh, that we may not hinder the progress in ourselves, but spread every sail, stretch every stitch of canvas to the breeze that bears us along to the celestial country! (J. Brierley, B. A.)
Greater than the Baptist.
I. The meaning of the text. The first clause is simple enough; it states that John Baptist was greater than all who preceded him. The second clause is the difficulty least in the kingdom of heaven is greater than he. What is intended by the kingdom of heaven-the kingdom of glory, or of grace, or both? It is of course true that the least in heaven is greater and more privileged than John. It is better to he with Christ than on earth. But the kingdom of glory is not meant here. The term is almost universally used with reference to the kingdom of God on earth. The kingdom of heaven, or the kingdom of God, cometh not with observation. This refers to earth: the heavenly kingdom will come with splendour. The gospel dispensation is intended. Who are the least: Not the apostles, but the saint.
II. The reason. In what sense John was greater than all who preceded him.
1. One might take the personal character of John, and his superiority will be seem His zeal was great, he was the messenger before our Lord. This establishes the great superiority of John. No prophet actually prepared the way of the Saviour. Real greatness is approximation to God. The man who knows God best is greatest. Who was ever brought into such near connection with God as John? He was the friend of the Bridegroom. The dispensation of John was peculiar; he stood between the law and the gospel. How is it that the least in the kingdom of heaven is greater than John? Observe the expression least in the kingdom of heaven. John was not in the kingdom of heaven. It all turns upon this. Our Lord draws the contrast. John was the greatest of all who went before him; but the least in the kingdom of heaven was greater than he-hot in heaven, but on earth.
The kingdom of heaven, in the sense here intended, commenced with the day of Pentecost; it is essentially connected both with the in-dwelling and out-pouring of the Holy Ghost. John said. He shall baptize you with the Holy Ghost.
1. The least in the kingdom of heaven is participator of all that the God of heaven can bestow. Nothing more can be given him.
2. The least in the kingdom of heaven is a member of the brides.
3. The least in the kingdom of heaven is a temple of the Holy Ghost.
4. The least in the kingdom of heaven has the spirit of adoption-the spirit of a son.
5. The least in the kingdom of heaven is brought into relationship with each of the Persons in the Trinity, in a sense which John was not.
6. The least in the kingdom of heaven may therefore become the greatest. Let us realize the greatness of the gospel dispensation. (Capet Molyneux, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. A greater than John the Baptist] A sixth excellency of the Baptist-he was greater than any prophet from the beginning of the world till that time: –
lst. Because he was prophesied of by them, Isa 40:3, and Mal 3:1, where Jesus Christ himself seems to be the speaker.
2ndly. Because he had the privilege of showing the fulfilment of their predictions, by pointing out that Christ has now come, which they foretold should come. And
3dly. Because he saw and enjoyed that salvation which they could only foretell. See Quesnel.
Notwithstanding, he that is least in the kingdom of heaven] By the kingdom of heaven in this verse is meant, the fulness of the blessings of the Gospel of peace; which fulness was not known till after Christ had been crucified, and had risen from the dead. Now the least in this kingdom, the meanest preacher of a crucified, risen, and glorified Saviour, was greater than John, who was not permitted to live to see the plenitude of Gospel grace, in the pouring out of the Holy Spirit. Let the reader observe,
1st. That the kingdom of heaven here does not mean the state of future glory. See Mt 3:2.
2dly. That it is not in holiness or devotedness to God that the least in this kingdom is greater than John; but
3dly. That it is merely in the difference of the ministry.
The prophets pointed out a Christ that was coming; John showed that that Christ was then among them; and the preachers of the Gospel prove that this Christ has suffered, and entered into his glory, and that repentance and remission of sins are proclaimed through his blood. There is a saying similar to this among the Jews: “Even the servant maid that passed through the Red Sea, saw what neither Ezekiel, nor any other of the prophets had seen.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Verily I say unto you,…. What Christ had before said, he proved from a testimony of Scripture; what he was about to say depending on his word, he asseverates in the most solemn manner:
among them that are born of women, there hath not risen a greater than John the Baptist. The phrase, “them that are born of women”, is a “periphrasis”, of men born into the world by ordinary generation; see Job 14:1 and the sense is, that of all the prophets that have been in the world, since the beginning of it, Moses himself not excepted, there has not been raised up by God a greater prophet than John, the first administrator of baptism; were but considered, the uncommonness of his birth, his being filled with the Holy Ghost from his mother’s womb, his exemplary life, the excellency of his doctrine; and especially, his work and office, as the harbinger of Christ, and the preparer of his ways.
Notwithstanding, he that is least in the kingdom of heaven, is greater than he; which is to be understood, not of Christ, who was younger in age, and a junior preacher, and less in the esteem of the Pharisees, being greater than he, in nature and office, nor of the saints in heaven, where he that was least, the meanest, and most abject, when on earth, is more happy than John, who was then in prison; nor of all the believers under the Gospel dispensation; but of the apostles of Christ, and the least among them, who were then the kingdom of heaven, or the visible Gospel church state. These had a better opportunity of conversing with Christ, and of seeing and hearing the things they did, than John had; they had the power of performing miracles, which John had not; were immediately sent forth by Christ, to preach the Gospel, and had a clearer insight into the truths of it, than John; especially, after the Holy Ghost was in such an extraordinary manner poured forth upon them, on the day of Pentecost; particularly after the death and resurrection of Christ, they were able to preach him, not only as come in the flesh, but as having suffered and died, and obtained eternal redemption: they could speak of his blood being shed, of his righteousness being wrought out, and of his sacrifice and satisfaction as made, which John could not; and besides, were more successful in the conversion of sinners, both Jews and Gentiles, than ever he was. The comparison does not lie so much between their persons, as their several different degrees of light and doctrine.
Fuente: John Gill’s Exposition of the Entire Bible
He that is but little ( ). The Authorized Version here has it better, “he that is least.” The article with the comparative is a growing idiom in the vernacular Koine for the superlative as in the modern Greek it is the only idiom for the superlative (Robertson, Grammar of the Greek N.T., p. 668). The papyri and inscriptions show the same construction. The paradox of Jesus has puzzled many. He surely means that John is greater () than all others in character, but that the least in the kingdom of heaven surpasses him in privilege. John is the end of one age, “until John” (11:14), and the beginning of the new era. All those that come after John stand upon his shoulders. John is the mountain peak between the old and the new.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Verily I say unto you,” (amen lego humin) “Truly I tell you all,” seriously or solemnly I tell you all.
2) “Among them that are born of women there hath not risen,” (ouk egegertai en gennetois gunaikon) “That there has not risen among those who are born of women,” a solemn manner of expressing the idea of John the Baptist’s preeminent worth, in his Divine mission, in preparing people that Jesus could call and use to establish His church, Joh 15:16; Joh 15:27; Act 1:21-22; Act 15:14.
3) “A greater than John the Baptist:” (meizon loannou ton Baptistou) “A greater one than John the Baptist,” in character, knowledge, and experience. Jesus indicated that John’s character was equal to his position, fitted to be forerunner of the Messiah, Joh 5:35; Joh 10:41.
4) “Not withstanding he that Is least in the kingdom of heaven,” (ho de mikeoteros en te basileia ton ouranon) “Yet, the most minute, (smallest one) in the kingdom of heaven (in the church),” John was in the kingdom of God, and of Israel; Among Israel’s prophets, it is affirmed that none had been greater, but the least in the “house that Jesus built,” “The church” or the “kingdom of heaven,” Mat 16:18; Joh 3:29; Mr 13:34; 1Ti 3:15.
5) “Is greater than he,” (meizon auton estin) “Is greater than he is,” Mat 13:16-17; Luk 7:28, in a state or condition of serving and honoring God in a great way. This comparison of the greatness of John the Baptist, as a prophet under the law, with the smallest of followers of Jesus, in His New Covenant church, has a parallel example, Heb 3:1-6, where the
Fuente: Garner-Howes Baptist Commentary
11. Verily I say to you These words not only maintain the authority of John, but elevate his doctrine above the ancient prophets, that the people may keep in view the right end of his ministry; for they mistook the design of his mission, and, in consequence of this, derived almost no advantage from his discourses. Accordingly, Christ extols and places him above the rank of the prophets, and gives the people to understand that he had received a special and more excellent commission. When he elsewhere says respecting himself that he was not a Prophet, (Joh 1:21,) this is not inconsistent with the designation here bestowed upon him by Christ. He was, no doubt, a Prophet, like others whom God had appointed in his Church to be expounders of the Law, and messengers of his will; but he was more excellent than the Prophets in this respect, that he did not, like them, make known redemption at a distance and obscurely under shadows, but proclaimed that the time of redemption was now manifest and at hand. Such too is the import of Malachi’s prediction, (Mal 3:1,) which is immediately added, that the pre-eminence of John consisted in his being the herald and forerunner of Christ; (14) for although the ancient Prophets spoke of his kingdom, they were not, like John, placed before his face, to point him out as present. As to the other parts of the passage, the reader may consult what has been said on the first chapter of Luke’s Gospel. (15)
There hath not arisen Our Lord proceeds farther, and declares that the ministers of the Gospel will be as far superior to John as John was superior to the Prophets. Those who think that Christ draws a comparison between himself and John have fallen into a strange blunder; for nothing is said here about personal rank, but commendation is bestowed on the pre-eminence of office. This appears more clearly from the words employed by Luke, there is not a greater Prophet; for they expressly restrict his eminence to the office of teaching. In a word, this magnificent eulogium is bestowed on John, that the Jews may observe more attentively the commission which he bore. Again, the teachers who were afterwards to follow are placed above him, to show the surpassing majesty of the Gospel above the Law, and above that preaching which came between them. Now, as Christ intended to prepare the Jews for receiving the Gospel, we ought also, in the present day, to be aroused to listen with reverence to Christ speaking to us from the lofty throne of his heavenly glory; lest he take revenge for our contempt of him by that fearful curse which he pronounces on unbelievers by Malachi in the same passage.
The kingdom of heaven and the kingdom of God denote the new condition of the Church, as in other passages which have already occurred; for it was promised that at the coming of Christ all things would be restored. He that is least in the kingdom. The Greek word μικρότερος, which I have rendered least, is in the comparative degree, and signifies less; but the meaning is more clearly brought out, that all the ministers of the Gospel are included. Many of them undoubtedly have received a small portion of faith, and are therefore greatly inferior to John; but this does not prevent their preaching from being superior to his, because it holds out Christ as having rendered complete and eternal satisfaction by his one sacrifice, as the conqueror of death and the Lord of life, and because it withdraws the vail, and elevates believers to the heavenly sanctuary.
(14) “ Pource qu’il est le Heraut marchant devant Christ pour luy faire honneur;” — “because he is the Herald marching before Christ to do him honor.”
(15) Harmony, volume 1. p.20.
Fuente: Calvin’s Complete Commentary
(11) There hath not risen a greater.The greatness of men is measured by a divine not a human standard. The prophet, who was more than a prophet, the herald or the forerunner of the kingdom, was greater in his work, his holiness, his intuition of the truth, than the far-off patriarchs, than David or Solomon, and, fortiori, than the conquerors and the destroyers, such as Alexander, Pompey, Herod, on whom the world bestowed the title of the great ones.
He that is least in the kingdom of heaven.The Greek gives the comparative, not the superlativehe whose relative position in the kingdom of heaven is less than that of John. Very many commentators have thought, strangely enough, that our Lord referred in these words to Himself. He in the eyes of men was esteemed less than the Baptist, and yet was really greater. But this is surely not the meaning of the words. (1) It would be but a poor truism to have declared that the King was greater than the herald; and (2) there is no example of our Lords so speaking of Himself elsewhere. On the other hand, He does speak of His disciples as the little ones who believe on Him (Mat. 10:42), and as applied to them the words have a meaning at once natural and adequate. The least of His disciples, rejoicing in His presence, in communion with Him, in His revelation of the Father, though less than John in fame, work, the rigour of ascetic holiness, was yet above him in the knowledge of the truth, and therefore in blessedness and joy.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Born of women The world thinks that kings, generals, and statesmen are the greatest of men. But God measures differently. The divine head of Christ is the loftiest of all men’s heads, and his nearest servant’s is next. Least More properly rendered less, or inferior. A man who is truly in the kingdom of God; who knows its true nature, both by fuller developments and by spiritual experience, is above making such a mistake as poor John, with all his greatness of position and character, committed.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Truly I say to you, Among those who are born of women there has not arisen a greater than John the Baptist. Yet he who is least in the Kingly Rule of heaven is greater than he.”
And then Jesus makes clear that in Himself a new age has begun. It is the time of consummation (even if it will last for two thousand years and more). The Kingly Rule of Heaven is now being established on earth (it has always been established in Heaven – Psa 22:28; Psa 103:19; Psa 93:1, etc). And the one who is least in the Kingly Rule of Heaven is greater than John, for John is a figure of the old age, preparatory to the Kingly Rule, but not under it. Indeed he is the greatest of all born in that age. For of men born of women none has arisen who was greater than John the Baptist. And what this statement is telling us is not that he is greater than Moses, and Elijah, and David per se, (such comparisons would be odious), but that he is greater than them all because he is the Introducer of Jesus. He has a higher office than all the others, and it is that which gives him his greatness, that he is the one appointed to prepare the way for Jesus, and declared to be such in Scripture. And let us consider what that tells us about the greatness of Jesus. It tells us that He towers above them all, and that all point to Him.
And yet, and here is the remarkable thing, even the one who is least under the Kingly Rule of Heaven is ‘greater than John’. That must make us pause. How can that be? And the reply is that John, and all who came before him pointed ahead to the day when the King would come. But they had no place in the Kingly Rule of Heaven on earth, for the King had not yet come. But now all who come under the Kingly Rule of Heaven on earth, by responding to and submitting to Jesus the King, are becoming His servants by being the light of the world (Mat 5:14-16), and are bringing men and women into His Kingly Rule, and there is no greater status than that.
Some have seen ‘he that is least (or youngest)’ as applying to Jesus, so that it is He Who is greater than John the Baptist. But that would not have needed to be said. It was intrinsic in the fact that John had prepared the way for Him. What was startling was that a new age had begun in which all who served God had a unique greatness, the greatness of personal service to the King (Mat 20:25-28; Luk 22:24-27; Mar 9:34-37) and of being involved in the new salvation. The greatness lay in their status, just as John’s greatness lay in his status. It is telling us that all true status in the world is to be measured against the position of men in the light of Jesus.
But we must note what being in the Kingly Rule of Heaven involves. It is not the same thing as being a member of the Christian church (although it is the same thing as being a living member of Christ’s body). Being in the Kingly Rule of Heaven involves being in genuine submission to the King. Many outwardly appear to be in the Kingly Rule of Heaven who are in fact ‘sons of the Evil One’ (Mat 13:38). But it is only the ‘sons of the Kingly Rule’ (Mat 13:38) who are really within the sphere of the Kingly Rule of Heaven, for they alone truly serve the King.
Of course it is important to remember here that greatness in the Kingly Rule of Heaven is not to be measured by earthly standards. True greatness in the Kingly Rule of God is evidenced by unflagging and totally unselfish service (Mat 20:25-28). It is found in self-denial, in the taking up of the cross to follow Jesus. It is found in being ‘the least’, the one who serves (Mar 9:35; Luk 22:24-27). And once a man truly does that, he is truly great with a greatness that is unsurpassed. It is the greatness of privilege. He has a status beyond all others.
It may be asked, does this mean then that John was not included in the Kingly Rule of Heaven? And the answer is that in his office as the preparer of the way, he was not included in the Kingly Rule of Heaven on earth. For it was Jesus Who brought in the Kingly Rule of Heaven on earth after John was imprisoned. He was announced as King after His baptism, but He did not begin to take on the role until John was put in prison. It was true evidence of His graciousness that while John was still preaching Jesus played a subordinate role to him. He preached alongside him and was concerned when more began to seek to Him rather than to John (Joh 3:22-24; Joh 4:1-3). It was only when John was imprisoned that Jesus began to introduce the Kingly Rule of Heaven (Mar 1:14-15), as revealed in His mighty works, consolidating what John and He had begun, and revealing the Kingly Rule as now present (Mat 12:28). John could never as a prophet be a part of the Kingly Rule on earth (even though his followers possibly could – Mat 21:31-32), for he was pointing towards it, and for him to enter under the Kingly Rule of Heaven would have involved him becoming officially subordinate to Jesus. And that was something that Jesus in His graciousness would not allow. He was, however, along with all the prophets, certainly an inheritor of the Kingly Rule in Heaven (Luk 13:28).
Fuente: Commentary Series on the Bible by Peter Pett
The application of these truths:
v. 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. In solemn terms Christ gives His own valuation of the worth of John the Baptist. Not only has no greater prophet than John arisen, but among all mankind there is none that approaches him in capacity to render effective service to the kingdom of God. And yet, “he who is comparatively less in the kingdom of heaven, according to the standard of that kingdom, or who occupies a lower place in it, is greater than John, in respect of the development of his faith and spiritual life. ” Every lowly disciple of the new dispensation is greater than John the Baptist. For John did not see the day of Christ; his career came to an end before Jesus entered into His glory. And so the children of the present covenant that have the entire fulfillment of the prophecy, Christ crucified and resurrected, before their eyes, have a still more perfect revelation and a more powerful light than John.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 11:11. Among them that are born of women “As he is, with regard to his moral and religious character, one of the best men, so he has some peculiar honours superior to any prophet of former generations: Nevertheless, there is a sense in which he that is least in the kingdom of heaven, not only in its final glories, but even here on earth, is greater than he. For my ministers, and people in general, shall receive superior supplies of the spirit, and know many important truths relating to my Gospel, which have not been revealed to John himself.” By the least in the kingdom of heaven, is not meant the same as chap. Mat 5:19. What is expressed by least, , might have been rendered less; that is to say, in appearance more abject; yet, by being a member of the kingdom of heaven, he has thereby an advantage over John, whose commission was superseded by our Saviour’s ministry; for John himself says, he must increase, but I must decrease. The kingdom of heaven was declared to be at hand, when the first messenger came preaching in the wilderness; and after the descent of the holy spirit upon the apostles, the information of the inspired Christian must have exceeded his who was to discern the great person of whom he was to bear record, by the descent and residence of the spirit of God upon him. The ministry of John was preparatory to that of Jesus. He was to lead our feet into the way of peace; to proclaim the kingdom of heaven; and therefore he, who was inferior in other respects to John, must have advanced beyond him, and so have been greater than he, if a member of the kingdom of heaven. But this may perhaps be set in a stronger light: our Lord honoured the Baptist with the magnificent title of one that was more than a prophet, (Mat 11:9.) for four reasons; 1. He was the subject of ancient prophesies, and had long been expected by the people of God under the idea of Elias, a name given him by Malachi, because he was to possess the spirit and power of Elias: 2. His conception and birth had been accompanied by miracles: 3. When the season of his inspiration came, he was favoured with a clearer revelation of the Messiah, than had been enjoyed by many of the prophets under the law: 4. By his sermons he prepared the Jews for receiving the gospel, and consequently began that more excellent dispensation. But though the Baptist thus excelled all the preceding prophets, the least inspired person in the kingdom of heaven, the least apostle or preacher of the gospel, was greater than he; because byconstantly attending on Jesus, they were much better acquainted with his character, disposition, and doctrine, than the Baptist who had seen him only transiently: wherefore, in respect of their personal knowledge of the Messiah, the Apostles greatlyexcelled the Baptist. Further, they were employed, not in making preparation for, but in erecting the Messiah’s kingdom. Hence they were greater than the Baptist in respect to the dignity of their office: moreover, having giftsbestowed 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 due occasions they could declare the will of God infallibly, being as it were living oracles. To conclude, as they had been likewise the subject of ancient oracles, Act 2:16., &c. they had been long expected by the people of God. See Macknight and Sharpe’s second Argument. Greater, says Wetstein, is the dignity of a companion of Christ, than of an harbinger; as much as John excelled the prophets, so much do the disciples of Christ excel John. The time of the prophets was the night; in the time of John the morning began to appear; the disciples of Christ were illuminated with the brightest rays of the sun. See Olearius’s 33rd and following Observations.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 11:11 . . .] among those born of woman . Intended to denote the category of men according to that nature which is peculiar to the whole race in virtue of its origin (mortality, weakness, sinfulness, and so on). Sir 10:18 . Comp. , Job 14:1 ; Job 15:14 ; Job 25:4 ; see also on Gal 4:4 . For (by God), comp. Luk 7:16 ; Joh 7:52 ; Act 13:22 f.
] a greater, one more distinguished generally, and that just because he is this promised herald of God who was to precede the Messiah. The words do not warrant our interpreting them to mean: a greater prophet, as has been done by Rosenmller, Kuinoel, and the older critics.
, . . .] he, however, who is less in the kingdom of heaven is greater than he. It is to be observed, (1) that neither here nor elsewhere does the comparative stand for the superlative; (2) that, according to the context, the reference of the comparative (see , and afterwards ) need not be looked for elsewhere but in ; [442] (3) that, since cannot refer to Jesus, it is (Mat 18:1 ; Mat 18:4 ) necessarily limited and defined by , with which it has been connected by Isidore, Cyril, Theodoret, Heracleon (see Cramer, Cat . p. 85). Hence it is to be explained thus: But he who stands lower in the kingdom of the Messiah, stands (according to the divine standard) higher than he . Not as if John would be excluded (as against this, see Mat 10:41 ) from the kingdom of Messiah that was about to be established, but the standpoint of those who share in the kingdom is compared with the high position which, as still belonging to the ancient theocracy, the Baptist occupies in the . There he is the greatest of all; yet he who is lower in the approaching kingdom of the Messiah, and can by no means compare himself with the eminent personage in question, is, nevertheless, greater than he. Thus the , raised above the Old Testament order of things, simply appears as the state of perfection towards which the theocracy, ending with John, its foremost representative, is only the first step . Others (Chrysostom, Hilary, Theophylact, Euth. Zigabenus, Erasmus, Luther, Melanchthon, Osiander, Jansen, Corn. a Lapide, Calovius, Fritzsche, Fleck, de regno div . p. 83) interpret: he who, as compared with him, retires into the shade (Jesus, , Chrysostom) will, as Messiah, outshine him in the kingdom of heaven . These expositors have rightly understood the comparative as comparing some one with the Baptist; but how extremely improbable that Jesus, conscious as He was of a Messiahship that had been divinely confirmed at His baptism, and with the multitudes flocking around Him, would have spoken of Himself as than John the prisoner! And is it not utterly foreign to the context to suppose that He would here have compared Himself with the Baptist? Finally, were the , again (referred to what follows), only an awkward toning down of the sharp character of the statement, it would have been far more sensible (since Jesus would mean Himself as the Messiah , whose greatness in the Messianic kingdom is a matter of course) if He had merely said with regard to Himself: .
[442] Therefore not: less than the others who participate in the kingdom , as it has been commonly understood of late (Winer, Buttmann, Bleek, Weizscker, Keim), according to which view the superlative sense is developed, as in Mat 18:1 ; Luk 22:24 . So Bengel also: “minimus in regno coelorum est minimus civium regni.” Keim sarcastically observes that, according to the view I have given above, John “would still occupy a subordinate place even in heaven,” and I confess that I am at a loss to comprehend how one can understand ver. 11 in such a way as to exclude (so also Schenkel) the Baptist from the kingdom of heaven, in which, however, the patriarchs and prophets find a place. Where is the Baptist’s place to be? Outside the kingdom is , Mat 8:12 . And outside the church, if this be understood (though erroneously) as what is meant by the kingdom, is the of unbelievers. This also in answer to Weizscker, p. 411 f.; Weissenbach, p. 31 f.; Weiss.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1348
CHRISTS COMMENDATION OF JOHN
Mat 11:11-12. 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. And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.
OUR blessed Lord lost no opportunity of encouraging persons to believe on him. He had forborne to applaud the character of John whilst John was bearing testimony to him, lest it should be thought that there was a concerted plan between them to exalt each other: but, when John was now shut up in prison, and come near to the close of his ministry, our Lord bore testimony to him in the most exalted terms. The people had flocked from every quarter to hear John: and our Lord asked them, what sort of a person they had expected to hear and see: they had not travelled so far to see a fickle man, like a reed shaken with the wind, or a soft effeminate man, like those often bred in courts; but a prophet, who, with self-denying labour and unshaken steadfastness, was instructing and reforming the land: and such indeed he was, even like Elijah of old, whose spirit and character he bore, agreeably to the prophetic representation that had been given of him four hundred years before. Yet eminent as John was, even greater than any prophet that had ever lived, our Lord told his hearers, that the least of his true disciples was really greater than the Baptist himself.
Many interpret this as referring only to those who should preach his Gospel; but though it is true that the Apostles were superior to John in their office, and should far exceed him in the success of their labours, we see no reason for limiting to them what was spoken to the whole multitude: we are persuaded, on the contrary, that this information was intended for the encouragement of all, and as an incentive to them to follow him, with the same avidity and zeal as they had manifested in following John.
Considering the passage thus as referring to all true Christians, we shall take occasion from it to point out,
I.
Their pre-eminent advantage
John was greater than all that had ever been born of woman, not in sanctity (for Daniel, and perhaps several others, were not a whit inferior to him in this respect,) but in office; being the forerunner of the Messiah, who did not merely speak of him at a distance, but pointed him out as present; and declared him to be that very Lamb of God that should take away the sins of the world. But the least in the Messiahs kingdom, which was just then founded upon earth, are greater than he, inasmuch as they have,
1.
A fuller discovery of Christs character
[John himself, and indeed the Apostles too, till after the resurrection, had very imperfect views of Christ: they saw not, or saw but very faintly, the dignity of his person, the necessity of his death, the certainty of his resurrection, or the nature of his kingdom: but the most ignorant of Christs disciples have a comparatively clear, enlarged, and certain knowledge of him: they know what God has revealed concerning his person, as Emmanuel, God with us; his work, as fulfilling and satisfying the law for us; and his offices, as the Prophet, Priest, and King of his Church and people In this they are as superior to John, as John was to the least enlightened of all the ancient prophets.]
2.
A richer experience of his love
[They can tell, not merely what he is to do, but what he has done: yea, they can say, He has loved me, and given himself for me. They have felt the virtue of his blood in purging their consciences from guilt, and the efficacy of his grace in subduing their most inveterate corruptions. They know what it is to receive out of his fulness the blessings which they need, and to maintain sweet fellowship with him from day to day. They have within themselves the evidence that he is a living, a gracious, and an almighty Saviour, who fulfils to them all his promises, guides them by his Spirit, upholds them by his arm, sanctifies them by his grace, comforts them with his presence, and renders them meet for the enjoyment of his heavenly kingdom In this their superiority to the Baptist is as the meridian sun to the early dawn.]
The ministry of John was as remarkable as his endowments. As he had clearer views than all who preceded him, so was the success of his labours incomparably greater: for almost the whole of Juda, and even of the people beyond Jordan, came and were baptized of him [Note: Mat 3:5-6. Luk 16:16.]. Even those who were the most remote from the kingdom of heaven, according to human apprehensions, were the foremost to seek admission into it, and to take it, as it were, from those, who, from their education and professions, seemed most likely to become the subjects of it [Note: This is the sense in which many understand the latter verse of our text. Compare Luk 7:28-30. Mat 21:31-32.]. In this conduct of theirs we may see a lively image of the followers of Christ, and may read,
II.
Their universal character
Whilst they approve themselves the Lords people by their views of his salvation, they manifest in relation to it,
1.
A fixed purpose
[They regard the care of the soul as the one thing needful: other things may be good and useful; but this is necessary: it cannot be dispensed with for a single day: nor will any thing be tolerated that would interfere with it. Allurements or menaces are alike disregarded by them: no menace is terrible to them in comparison of Gods displeasure; no pleasure is desirable in comparison of his favour. Hence, if tempted, they reply, What shall it profit me to gain the whole world and lose my own soul? And, if threatened, they answer, Whether it be right to hearken unto you more than unto God, judge ye. In a word, they readily part with all to obtain the pearl of great price; and having bought the truth, nothing under heaven can induce them to sell it. As in a race the persons contending for the prize may easily be distinguished from the spectators by the earnestness with which they pursue their object, so may these be known amidst a supine and thoughtless generation: they are lights shining in the midst of a dark, benighted world.]
2.
A persevering endeavour
[Having put their hand to the plough, they will not look back again. They know that they must endure unto the end, if ever they would be saved; and they wait upon God in prayer, and beg him to perfect that which concerneth them. They now desire, not merely to be saved from death and hell, but to have Christ dwelling and reigning in them: nor will they ever be satisfied till every thought of their hearts is brought into captivity to the obedience of Christ. Hence their diligence in reading the word, and in every ordinance of religion, whether public or private. They find enemies both without and within: but they will not yield to discouragement. They know that their Redeemer is mighty, and able to save them to the uttermost; and therefore they go forth in his strength, and, though defeated, rally; though wounded, fight; though faint, pursue; and never put off their armour till they are made more than conquerors.]
Address
1.
The ignorant Christian
[Wherein are you superior to John and all the prophets? Truly you are less than heathens, because of your neglect of your superior advantages Remember that God will take vengeance on them that know him not, and that obey not his Gospel.]
2.
The formal Christian
[You value yourselves on your moderation: and, if there be a person striving to take the kingdom by violence, you discourage him. You approve of violence in every thing else; and disapprove of it where alone it should be used Did you never hear that many seek to enter into heaven, but fail, because they do not strive? Beware lest that be your unhappy case.]
3.
The fainting Christian
[Be not weary in well doing. You have many difficulties, it is true; but you have omnipotence on your side: and if God be for you, who can be against you? The temptations you have, may seem peculiar to you; but they are only such as are common to man: and God engages that you shall have none without a way to escape from it, or strength to withstand it. Be strong then in the Lord, and in the power of his might.
But beware of sloth: that will soon enervate the soul, and paralyse every effort in the way to heaven. The promises of God and the assistances of his Spirit do not supersede your own exertions: it is true at this day, as much as in the days of Christ, that the kingdom of heaven suffereth violence, and the violent must take it by force.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 11. There hath not risen a greater ] Because he was Christ’s immediate forerunner, now the nearer to Christ, the more excellent, as the elements, the higher, the purer. John was beyond all the ancient prophets, both in dignity and doctrine; yet he came behind the evangelists and apostles, not in the dignity of his office, but in the clearness of his doctrine concerning the Messiah, whom he saw present, but neither saw nor heard of suffering, dying, rising again, as they did. Macarius writeth that the prophets knew indeed that Christ should be born into the world for the work of our redemption, but whether or not he should die and rise again, this they knew not. Verum longe errat Macarius, Mararius was far from the truth, saith one. The prophet Isaiah writes of all these more like an evangelist than a prophet, and is therefore called by an ancient, the Evangelical Prophet. Now the Baptist knew more than any prophet; being as the morning star that precedes the sun rising. But how Aristotle should be said to be Christ’s forerunner in natural things, as John Baptist was in supernatural, and that he was certainly saved (all which the divines of Collen affirmed in print, a and showed their reasons), I cannot conceive. And yet Sleidan tells us that in the Council of Trent, the salvation of heathens, by the power of nature only without Christ, was cried up, and afterwards defended by Soto, Vega, and Victoria, as Valentia witnesseth.
a Colonienses edunt librum de salute Aristotelis asseruntque illum fuisse praecursorem Christi in naturalibus.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] Not merely a word of course, but especially used of prophets and judges, see reff., and once of our Saviour Himself, Act 5:30 .
is most likely masculine. See reff.
] This has been variously rendered and understood. Chrysostom’s interpretation is as follows: “ , .” , , “ ;” . Hom. xxxvii. 2, p. 416. And a little afterwards: . “ ;” . “ ” , . , , , , ib. 2, 3, p. 417. So also Euthymius and Theophylact: but such an interpretation is surely adverse to the spirit of the whole discourse. We may certainly say that our Lord in such a passage as this would not designate Himself as compared with John, in any sense: nor again is it our Lord’s practice to speak of Himself as one , or of His own attributes as belonging to or dependent on that new order of things which this expression implies, and which was in Him rather than He in it. Besides, the bare use of the comparative , with its reference left to be inferred, is, unless I am mistaken, unprecedented. If this had been the meaning, we should surely have had after . Again, the analogy of such passages as Mat 5:19 ; Mat 18:1 , would lead us to connect the preceding adjective with . . ., and not the following.
The other, the usual interpretation, I am convinced, is the right one: but he that is least in the kingdom of heaven, is greater than he. The comparative with the article is not put for the superlative, although in English we are obliged to render it so, but signifies ‘ he that is less than all the rest ’ (Winer, 35. 4); and here is generic, of all the inferior ones.
There is very likely an allusion to Zec 12:8 ; “He that is feeble among them at that day shall be as David.”
Thus the parallelism is complete: John , not inferior to any born of women but these, even the least of them , are born of another birth (Joh 1:12-13 ; Joh 3:5 ). John , the nearest to the King and the Kingdom standing on the threshold but never having himself entered; these , , subjects and citizens and indwellers of the realm, . He, the friend of the Bridegroom; they, however weak and unworthy members, His Body, and His Spouse .
Meyer, giving in substance the above interpretation, believes that , i.e. . ., is to be supplied after . This would be unobjectionable in sense , but is it, in usage? See reff., and remember that . . is equivalent in meaning to . . Maldonatus (cited by Meyer) quotes the logical axiom, ‘minimum maximi est majus maximo minimi.’
Fuente: Henry Alford’s Greek Testament
Mat 11:11-12 . This is the further justification of the . desiderated.
Fuente: The Expositors Greek Testament by Robertson
Mat 11:11 . . First Christ expresses His personal conviction in solemn terms. What follows refers to John’s intrinsic worth, not to his historic position as the forerunner. The latter rests on the prophetic citation. Christ’s aim now is to say that the Baptist’s character is equal to his position : that he is fit to be the forerunner. For Christ, being the forerunner is no matter of luck. God will see that the right man occupies the position; nay, none but the right man can successfully perform the part. , there hath not arisen; passive with middle sense, but the arising non sine numine , “surrexit divinitus, quomodo existunt veri Prophetae,” Elsner; cf. Mat 24:11 , Luk 7:16 , vide also Jdg 2:18 ; Jdg 3:9 . = among mankind, a solemn way of expressing the idea. The meaning, however, is not that John is the greatest man that ever lived. The comparison moves within the sphere of Hebrew prophecy, and practically means: John the greatest of all the prophets. A bold judgment not easily accepted by the populace, who always think the dead greater than the living. Christ expresses Himself strongly because He means to say something that might appear disparaging. But He is in earnest in His high estimate, only it is not to be understood as asserting John’s superiority in all respects, e.g. , in authorship. The point of view is capacity to render effective service to the Kingdom of God . . Chrysostom took this as referring to Jesus, and, connecting . . . . with , brought out the sense: He who is the less in age and fame is greater than John in the Kingdom of Heaven. The opinion might be disregarded as an exegetical curiosity, had it not been adopted by so many, not only among the ancients (Hilar., Ambr., Theophy., Euthy.), but also among moderns (Eras., Luth., Fritzsche). In the abstract it is a possible interpretation, and it expresses a true idea, but not one Jesus was likely to utter then. No doubt John’s inquiry had raised the question of Christ’s standing, and might seem to call for comparison between questioner and questioned. But Christ’s main concern was not to get the people to think highly of Himself, but to have high thoughts of the kingdom. What He says, therefore, is that any one in the kingdom, though of comparatively little account, is greater than John. Even the least is; for though , even with the article, does not necessarily mean (so Bengel), it amounts to that. The affirmative holds even in case of the highest degree of inferiority. The implication is that John was not in the kingdom as a historical movement (a simple matter of fact), and the point of comparison is the dominant spirit. The moral sternness of John was his greatness and also his weakness. It made him doubt Jesus, kept him aloof from the kingdom, and placed him below any one who in the least degree understood Christ’s gracious spirit, e.g. , one of the Twelve called in Mat 10:42 “these little ones”.
Fuente: The Expositors Greek Testament by Robertson
Verily. See note on Mat 5:18.
Among. Greek. en with plural
born of women = brought forth by women (see note on Mat 1:2, Mat 1:16, Mat 1:18). A Hebraism (yelud ‘ishshah). See Job 14:1; Job 15:14; Job 25:4.
least = less: i.e. younger, meaning Himself.
the kingdom. John was only proclaiming it (but not “in” it). The kingdom was rejected both as announced by John (Mat 3:2), by Christ (Mat 4:17), and by Peter (Act 2:38; Act 3:19-26); and, since its final rejection in Act 28:25, Act 28:26, is postponed, and is now in abeyance. See Heb 2:8 (“not yet”). The possessor is greater than the proclaimer.
the kingdom of heaven. See App-114.
heaven = the heavens (plural)
he: i.e. John.
Fuente: Companion Bible Notes, Appendices and Graphics
11. ] Not merely a word of course, but especially used of prophets and judges, see reff., and once of our Saviour Himself, Act 5:30.
is most likely masculine. See reff.
] This has been variously rendered and understood. Chrysostoms interpretation is as follows:- , . , , ; . Hom. xxxvii. 2, p. 416. And a little afterwards:- . ; . , . , , , , ib. 2, 3, p. 417. So also Euthymius and Theophylact: but such an interpretation is surely adverse to the spirit of the whole discourse. We may certainly say that our Lord in such a passage as this would not designate Himself as compared with John, in any sense: nor again is it our Lords practice to speak of Himself as one , or of His own attributes as belonging to or dependent on that new order of things which this expression implies, and which was in Him rather than He in it. Besides, the bare use of the comparative , with its reference left to be inferred, is, unless I am mistaken, unprecedented. If this had been the meaning, we should surely have had after . Again, the analogy of such passages as Mat 5:19; Mat 18:1, would lead us to connect the preceding adjective with . . ., and not the following.
The other, the usual interpretation, I am convinced, is the right one: but he that is least in the kingdom of heaven, is greater than he. The comparative with the article is not put for the superlative, although in English we are obliged to render it so, but signifies he that is less than all the rest (Winer, 35. 4); and here is generic, of all the inferior ones.
There is very likely an allusion to Zec 12:8; He that is feeble among them at that day shall be as David.
Thus the parallelism is complete: John, not inferior to any born of women-but these, even the least of them, are born of another birth (Joh 1:12-13; Joh 3:5). John, the nearest to the King and the Kingdom-standing on the threshold-but never having himself entered; these, , subjects and citizens and indwellers of the realm, . He, the friend of the Bridegroom; they, however weak and unworthy members, His Body, and His Spouse.
Meyer, giving in substance the above interpretation, believes that , i.e. . ., is to be supplied after . This would be unobjectionable in sense, but is it, in usage? See reff., and remember that . . is equivalent in meaning to . . Maldonatus (cited by Meyer) quotes the logical axiom, minimum maximi est majus maximo minimi.
Fuente: The Greek Testament
Mat 11:11. , there has not arisen) or there hath not been raised up as yet. The verb , denotes an office conferred.- , among them that are born of women) An expression of universal extent. Thus, , among women, of the blessedness of Mary, Luk 1:28.-, a greater, sc. prophet) See Luk 7:28; Luk 1:15, even if he be compared with Enoch, Moses, and Elias.- , the Baptist) He was already then distinguished by this surname, on account of the novelty and magnitude of the matter, not merely afterwards to distinguish him from John the apostle.- , but the least) The comparative with the article has the force of a superlative. As far as John excels every one, even the greatest of the ancient prophets, so far is John himself excelled by every one, even the least, in the kingdom of heaven, whether he be a preacher of Christ, or merely a citizen thereof. John himself was not yet in the kingdom of heaven, but he preceded it [as a herald].[519] Jesus is not the least IN the kingdom of heaven, but is the King Himself; and He Himself is implied by the kingdom of heaven, which John announced.-See Mat 11:10; Mat 11:3, and ch. Mat 3:11. And the less and the greater are here spoken of as they are, not in the opinion of men, but in reality, in the knowledge of the revealed Christ.-See 1Pe 1:12. The idea of external appearance, in Mat 11:6, does not come in here. Jesus was despised and unknown amongst men, but He was not the least, as far as the kingdom of heaven was concerned; all the citizens of the kingdom of heaven already acknowledged Him as their King.-Cf. the phrase in ch. v. 19. He is never called less than John, nor least in the kingdom of heaven. The least in the kingdom of heaven, is the least of the citizens of the kingdom. In that THIRD point[520] in which John is greater than others, the least in the kingdom of heaven is less than the other citizens of the kingdom of heaven. John did not yet know all, which at present even catechumens know from the Apostles Creed. A noble climax-prophet, John, apostle or Christian. It is greater, in this kind of comparison of the Old and New Testament, to know things present than things future, however brief be the interval which separates them from the present;[521] but in another point of view, the knowledge of futurity is an especial distinction conferred by GOD.
[519] Even at that time the Apostles themselves already were superior to John in their baptizing and teaching, Joh 4:2; Mat 10:7, etc.-Harm., p. 299), at the end.
[520] Beng. seems to me to use Tertium here in the logical sense of the intermediate term, affording a point of comparison between the other two: as here John stands midway between the Old Test. covenant and its prophets, on the one hand, and the N. Test. kingdom, and its preachers and members, on the other.-ED.
[521] In the original, scire prsentia quam futura, quamvis proxime futura; lit. to know present than future [things], although most closely future i.e. to know the things that are, than those that are to be hereafter, however close that hereafter may be to the present.-(I. B.)
Fuente: Gnomon of the New Testament
the Last of the Prophets
Mat 11:11-19
The least in a higher dispensation has great advantages over the greatest in a lower one. A child on a hill can see farther than a giant in the valley. Many have tried to right the world by violence, by the vehemence of their speech and acts. But it is not so that the Kingdom comes. Its weapon is not the sword, but the cross. Its advent is not as the thunder shower, but as the summer dew or the opening of the dawn.
Our Lord truly estimated the temper of His age. It was fickle, changeable, and hard to please; but beneath its evident superficiality there was a substratum of rock. They refused John because of his austerity, and they refused Jesus because of His human kindness and gentleness. Never trim your sails for the worlds breath. The breeze springs up and soon dies away. Do Gods will!
O sinful brother and sister, can we ever estimate enough the assurance that Jesus is the friend of our souls? He does not disown, withdraw, or reproach. He knows what our temptations are, and makes allowances, and loves us steadfastly forever.
Fuente: F.B. Meyer’s Through the Bible Commentary
greater
Positionally greater, not morally. John the Baptist was as great morally, as any man “born of woman,” but as to the kingdom he but announced it at hand. The kingdom did not then come, but was rejected, and John was martyred, and the King presently crucified. The least in the kingdom when it is set up in glory (see “Kingdom (N.T.)”) Luk 1:31-33; 1Co 15:24 will be in the fullness of power and glory. It is not heaven which is in question, but Messiah’s kingdom. (See Scofield “Mat 3:2”). See Scofield “Mat 6:33”.
kingdom (See Scofield “Mat 3:2”)
Fuente: Scofield Reference Bible Notes
born: Job 14:1, Job 14:4, Job 15:14, Job 25:4, Psa 51:5, Eph 2:3
a greater: Mat 3:11, 1Sa 2:30, Luk 1:15, Luk 7:28, Joh 5:35
he that: Mat 5:19, Isa 30:26, Zec 12:8, Luk 9:48, Joh 1:15, Joh 1:27, Joh 3:30, 1Co 6:4, 1Co 15:9, Eph 3:8
greater: Joh 7:39, Joh 10:41, Rom 16:25, Rom 16:26, Col 1:26, Col 1:27, 2Ti 1:10, Heb 11:40, 1Pe 1:10
Reciprocal: Num 12:7 – My servant Mal 3:1 – I will Mat 3:2 – for Mat 5:18 – verily Mat 10:7 – The Mat 14:2 – This
Fuente: The Treasury of Scripture Knowledge
WHAT IS TRUE GREATNESS?
Among them that are born of women there hath not arisen a greater than John the Baptist.
Mat 11:11
There is no subject more generally discussed amongst us than as to what really constitutes a great man. In what sense was St. John the Baptist greater than other great men? Not in position; nor was there anything great about his outward life. He was not great in his achievements; and the silence that marked his life marked his death. In what, then, does greatness consist?
I. Fulness of personality.It consists in what we are, rather than what we do. It does not lie in the earthly house of our tabernacle, which is to be dissolved, nor in the furniture of the tabernacle, the gifts, talents, powers of the mind. The Baptist was filled with the Holy Ghost; he waxed strong in spirit. Personality in itself is weak, but personality indwelt by God is strong. In Him, and in Him alone, we become truly ourselves. Led by the Spirit the Baptist forsook the comforts of his home and dwelt in the desert.
II. In relationship to Christ.A mans natural greatness of soul receives an added strength through the influence of his relationship to others. A kings son has the advantage of position added to the advantage of his own strength of character. The relationship of an ambassador to his country necessarily adds strength to any character he may have. The relationship of the Baptist to Christ, though not understood by others, was of unique importance. He was the forerunner of the King of kings. And yet, great as he was, he that is but little in the kingdom of God is greater than he. That is the strange thing. What does it mean? Not greater in circumstance or events, but in relationship. The Baptist was of Christ, but not in Christ. He was Christs forerunner, but not Christs member. He that is but little in the Kingdom of Godsurely that applies to every one in this churchought we not then to make ourselves felt in the parish where we live.
The Rev. Dr. Walpole.
Illustration
A man or woman may be great whose name has never been seen in any newspaper, whose name, indeed, is not known in the neighbourhood where he or she once lived; one, it may be, who has gone out to some foreign mission field, and long since been forgotten, and whom we hear of for the first time after many years in a brief dispatch which tells of his or her death. Such an one as Eleanor Chesnut, who was trapped into a cave at Lien Chan, and foully murdered by those she sought to heal with her medical skill and gospel of love. It may be that such an one is really greater than the great general who wins against overwhelming odds, than the statesman who guides the affairs of a great nation, than the orator who sways thousands by his eloquence. God sees not as man seeth. He regardeth not the outward appearance, but the hidden man of the heart.
(SECOND OUTLINE)
GREATER THAN THE BAPTIST
We remember Christs words when He said that even the lower ones in the kingdom should be greater than John the Baptist. It was not merely that they should stand on a higher eminencethat is loftiness of position, not greatness of naturebut their whole being should become more massive and noble and glorious. Let me point out three practical lessons.
I. Emulate the Baptists type of work.He was a voice for Christ. There was no thought of himself, but of Him. There was no pondering of his own greatness, but a habitual seeking of opportunity to proclaim the greatness of Jesus. O to be like him in these!
II. Realise our greater responsibility.Very wonderful it was that John the Baptist should have struck so clear a note on the central fact and doctrine of Christianity, as Behold the Lamb of God. With Christs work finished and the full story completed, our message should be ampler.
III. Beware of assumption of excelling greatness.At the basis of it there must be this, that we have passed from darkness to light, from death to life, that we are in the kingdom. Mere function, mere human recognition, will count for nothing beneath the eye of fire of Him with Whom we have to do.
The Rev. Alexander B. Grosart.
Illustration
As our tidal rivers enlarge into bays and reaches of the sea by the seas simple flowing into them or communicating its own mass and strength and riches to them; so these relatively narrow beings of ours become spacious and Christ-like by the indwelling and sway of the Spirit with all the new and august power of the new kingdom.
Fuente: Church Pulpit Commentary
1:11
Up to the time of John’s birth there had never been a greater prophet than he, for he not only fulfilled other prophecies, but uttered some himself that were of the greatest importance. Notwithstanding, he never was permitted even to see the kingdom of heaven, much less to set up and be “in it.” For that reason the least person in that kingdom would be greater than John in the sense of having superior advantages over him, the privileges only possible to those who are members of the final master piece of Heaven in the salvation of mankind.
Fuente: Combined Bible Commentary
Mat 11:11. Verily I say unto you. Only One could thus speak concerning the greatest born of women.
There hath not risen; been raised into prominence by God.
Bora of women. Among mankind in general. Christ was born of a woman (Gal 4:4), but this differs from the phrase here used as Son of man does from men.
A greater. No one, patriarch or prophet, king or priest, was greater; for John was the forerunner of Christ. Relation to Christ is the true measure of greatness.
But he that is least, lit. less, either less than John or less than others. The latter seems preferable, and is really equivalent to least.
In the kingdom of heaven, i.e., the new dispensation of grace which Christ introduces. Not in the preaching of the kingdom of heaven. John on the threshold of the kingdom, was in position the greatest of all Old Testament prophets and saints, but the least Christian, being in the kingdom, is as to position (not personal merit) greater than he. Those born of the Spirit are greater than the greatest born of women. The relation to Christ is still more intimate, and that determines the relative greatness. John is regarded as still outside the kingdom into which he may have afterwards entered. If less be understood as meaning less than John, then the reference is to relative position, i.e., one lower in position or dignity in the kingdom of heaven is greater than John, who occupied the highest place in the old dispensation. But this is indefinite. The Fathers referred He that is less to Christ, but Christ is not in the kingdom (the kingdom is in Him), and such a comparison is scarcely admissible after the application of prophecy made in Mat 11:10.
Fuente: A Popular Commentary on the New Testament
Our Saviour having highly commended John in the foregoing verses, here sets bounds to the honours of his ministry, adding, That though John was greater than all the prophets that went before him, seeing more of Christ than all of them, yet he saw less than them that came after him. The meanest evangelical minister that preaches Christ to come, is to be preferred before all the old prophets, who prophesied of Christ to come. That minister who sets forth the life, death, resurrection, and ascension of Jesus Christ, is greater in the kingdom of heaven, that is, has an higher office in the church , and a more excellent ministry, than all the prophets, yea, than John himself.
The excellency of a ministry consists in the light and clearness of it. Now though John’s light did exceed all that went before him, yet he fell short of them that came after him; and thus he that was least in the kingdom of grace on earth, much more that is least in the kingdom of glory in heaven, was greater than John. Not that the meanest Christian, but the meanest evangelical prophet, or preacher of the Christian doctrine is greater than John; partly in respect of his doctrine, which is more spiritual and heavenly; partly in respect of his office, which as to preach Christ crucified and risen again; and partly in respect of divine assistance, for John did no miracle, but the apostles that succeed him went forth, the Lord working with them, and confirming the word with signs following.
Add to this, that the Holy Ghost fell not upon John, and he speaks not by any extraordinary inspiration of the Holy Spirit sent down from heaven, as the apostles did; thus he that was least in the kingdom of heaven was greater than John.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 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 Christs 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 Christs 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 Christs 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 Messiahs 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, Act 2:16, they had long been expected by the people of God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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 {c} kingdom of heaven is greater than he.
(c) In the new state of the Church where the true glory of God shines: the people are not compared together, but the types of doctrines, the preaching of John with the law and the prophets: and again, the most clear preaching of the gospel is compared with John’s.