Exegetical and Hermeneutical Commentary of Matthew 11:4
Jesus answered and said unto them, Go and show John again those things which ye do hear and see:
Go and show John again … – Jesus referred them for an answer to these miracles. They were proof that he was the Messiah. Prophets had indeed performed miracles, but no prophet had performed so many, or any so important. Jesus, moreover, performed them in his own name and by his own power. Prophets had done it by the power of God. Jesus, therefore, performed the works which none but the Messiah could do, and John might easily infer that he was the Christ.
The poor have the gospel preached to them – It was predicted of the Messiah that he would preach good tidings to the meek Isa 61:1; or, as it is rendered in the New Testament, He hath anointed me to preach the gospel to the poor, Luk 4:18. By this, therefore, also, John might infer that he was truly the Messiah. It adds to the force of this testimony that the poor have always been overlooked by Pharisees and philosophers. No sect of philosophers had condescended to notice them before Christ, and no system of religion had attempted to instruct them before the Christian religion. In all other schemes the poor have been passed by as unworthy of notice.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Go and show John the things – ye do hear and see] Christ would have men to judge only of him and of others by their works. This is the only safe way of judging. A man is not to be credited because he professes to know such and such things; but because he demonstrates by his conduct that his pretensions are not vain.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We must imagine these disciples of John to have stayed with Christ some time, and to have seen him work some of these miracles, and to have heard him preach, and seen the great success of his ministry, and then to have left him with this answer. Luke therefore addeth, Luk 7:21, And in the same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then he repeateth the answer which we have here, in which our Saviour refereth unto his works as sufficiently testifying of him, Joh 5:36,37; 10:25,37,38. We read not that these disciples saw any dead person raised while they were with Christ, but it appeareth from Luk 7:18, &c. that the report of such a miracle was the occasion of their coming to Christ.
The question is, how the sight of these things done by our Saviour could be a sufficient argument to confirm to them that he was the Messias, especially considering that his apostles did the same things?
Answer: First, it was prophesied by Isaiah, Isa 35:4-6, that when God should come to save them, the eyes of the blind should be opened, and the ears of the deaf unstopped; then shall the lame man leap as an hart, and the tongue of the dumb sing: and Isa 61:1, that the Messiah should preach good tidings to the meek, that is, the poor, Luk 4:18, which Christ, Luk 4:21, applied to himself. So that the fulfilling of these promises argued that the Messias was come, and no other was to be looked for, whether these things were done by him or by his disciples.
Secondly, the disciples as yet had done no such things, so as his doing of them plainly evidenced his Divine power; the others did them but as his disciples, by his power and authority.
Thirdly, it is more than probable, that when the disciples did them, they used some such form as Peter used, Act 3:6, In the name of Jesus Christ of Nazareth rise up and walk. We find Peter, Act 3:12, very wary that the people should not mistake in thinking they did it by their own power or holiness.
And the poor have the gospel preached unto them. Gr. , which may be translated, the poor preach the gospel, in an active sense, as the word is used Luk 2:10; or, the poor are gospelized, taking the word in a passive sense, as Heb 4:2; 1Pe 1:25; 4:6. In the passive sense it may be understood either of a more external reception of the gospel upon preaching, or of a more internal reception of the gospel by faith. In all senses it was true of the times of the Messiah,
1. The poor preached the gospel; nor was this a mean evidence that the Messiah was come, to see a few poor fishermen at his call leaving their nets and their friends, and following one calling them to preach a new doctrine to the new world.
2. The poor had the gospel preached to them; nor was this a less evidence of Christ to be the Messiah, considering the prophecy, Isa 61:1, and the contempt of the poor amongst the Jews, Joh 7:49.
But that the poor, who commonly are the more ignorant and rude sort of people, should vouchsafe to hear the gospel, and be turned into the likeness of the gospel upon Christs preaching to them, this was yet a higher evidence. Many by poor understand the poor in spirit. The binding up of broken hearts, and bringing glad tidings to souls sadden on spiritual accounts is a great effect of the Divine power. It followeth, And blessed is he, whosoever shall not be offended in me. It is not improbable that our Saviour here reflects on the disciples of John, who out of a great honour for their master took many occasions to be offended at Christ. One while because he and his disciples did not first so often as they and the Pharisees, as Mat 9:14; another while because so many followed him, Joh 3:26. But the words spoken have a further reference than to Johns disciples. The Lord Jesus and his doctrine are to many a stone of stumbling and a rock of offence, according to the prophecy, Isa 8:14; Isa 28:16; Luk 2:34; Rom 9:33; 1Co 1:23; 1Pe 2:6. The Jews stumbled at the meanness of his person and parentage, and the meanness of his followers. The Gentiles, not at these things only, but his ignominious death. At this day many stumble at the sublimeness and strictness of his doctrine, &c. Christ speaks here with reference to all, and pronounces that man a blessed man, who shall so take offence at nothing, whether respecting his person, his life, or his death, his doctrine, or his followers, as to deter or discourage him from embracing him, and believing in him as the Saviour of lost sinners, that shall by faith receive him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Jesus answered and said unto them,…. Not by an express declaration, that he was the Messiah that was to come, and they were not to look for any other; but he bids them
go, and show John again, those things which ye do hear and see. Christ would have them go back to John in prison, and relate to him the doctrines which they had heard preached by him to the poor; and the miracles which they had seen with their own eyes, then wrought by him; as well as many others, which were attested to them by credible witnesses; for there were at that time about Christ, that had infirmities, plagues, and evil spirits, and that were blind, and he instantly cured them in their presence; see Lu 7:21.
Fuente: John Gill’s Exposition of the Entire Bible
The things which ye do hear and see ( ). This symbolical message was for John to interpret, not for them.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Jesus answered and said unto them,” (kai apokritheis ho lesous eipen autois) “And answering or responding, Jesus said to them;” He answered them, only after He had them stand by, as He performed several miracles right before their eyes, as reported Luk 7:21.
2) “Go and shew John again,” (poreuthenees apongeilate loanne) “Go and report to John;” both to satisfy and assure John the Baptist, and to enable him to give a final testimony to his disciples, before his beheading, Joh 5:36.
3) “Those things which ye do hear and see:” (he akouete kai blepete) “What things ye hear and see,” with your own eyes and ears regarding me, of my super human teachings, of my healing many infirmities, plagues, evil spirits, and causing the blind to see, etc., as you have seen me do during the last hour, Luk 7:21-22.
Fuente: Garner-Howes Baptist Commentary
4. Go and relate to John As John had assumed for the time a new character, so Christ enjoins them to carry to him that message, which more properly ought to have been addressed to his disciples. He gives an indirect reply, and for two reasons: first, because it was better that the thing should speak for itself; and, secondly, because he thus afforded to his herald a larger subject of instruction. Nor does he merely supply him with bare and rough materials in the miracles, but adapts the miracles to his purpose by quotations from the Prophets. He notices more particularly one passage from the 35, and another from the 61, chapter of Isaiah, for the purpose of informing John’s disciples, that what the Prophets declared respecting the reign of Christ was accomplished and fulfilled. The former passage contains a description of Christ’s reign, under which God promises that he will be so kind and gracious as to grant relief and assistance for every kind of disease. He speaks, no doubt, of spiritual deliverance from all diseases and remedies; but under outward symbols, as has been already mentioned, Christ shows that he came as a spiritual physician to cure souls. The disciples would consequently go away without any hesitation, having obtained a reply which was clear and free from all ambiguity.
The latter passage resembles the former in this respect. It shows that the treasures of the grace of God would be exhibited to the world in Christ, and declares that Christ is expressly set apart for the poor and afflicted. This passage is purposely quoted by Christ, partly to teach all his followers the first lesson of humility, and partly to remove the offense which the flesh and sense might be apt to raise against his despicable flock. We are by nature proud, and scarcely anything is much valued by us, if it is not attended by a great degree of outward show. But the Church of Christ is composed of poor men, and nothing could be farther removed from dazzling or imposing ornament. Hence many are led to despise the Gospel, because it is not embraced by many persons of eminent station and exalted rank. How perverse and unjust that opinion is, Christ shows from the very nature of the Gospel, since it was designed only for the poor and despised. Hence it follows, that it is no new occurrence, or one that ought to disturb our minds, if the Gospel is despised by all the great, who, puffed up with their wealth, have no room to spare for the grace of God. Nay, if it is rejected by the greater part of men, there is no reason to wonder; for there is scarcely one person in a hundred who does not swell with wicked confidence. As Christ here guards his Gospel against contempt, he likewise reminds us who they are that are qualified to appreciate the grace of salvation which it offers to them; and in this manner, kindly inviting wretched sinners to the hope of salvation, raises them to full confidence.
Fuente: Calvin’s Complete Commentary
(4) Go and shew John again.There is no Greek adverb answering to the last word. St. Luke (Luk. 7:21) adds that in that same hour Jesus cured many of their infirmities and plagues, and of evil spirits, and they were therefore to carry back their report as eyewitnesses.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Show John again The words plainly show that it is John, not his disciples, who is to be taught the truth. To John’s question Jesus gives no direct reply. To his “ Art thou he?” the Saviour responds not, “ I am he. ” He holds a reserve, partly severe and partly modest, or rather self-respecting. He performs most noted miracles, as Luke informs us, before the face of the messengers, and sends them back to John with a quotation from the prophets, which declares that those very miracles belong to the Prince Messiah. Just so the doubts of his type, Elijah, were relieved (1 Kings xix) by a sign.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Jesus answered and said to them, “Go and tell John the things which you hear and see,” ’
Jesus responds to their request by telling them to take a message from Him to John. They were to spell out the detail of what was happening. They were to tell John what they heard and saw, and He gives them the message word for word, for He knows that John will hear and understand, for he is one who is blessed by God.
‘Hearing and seeing’ is very important in Matthew. It has in mind hearts that are responsive to the truth (Mat 11:15; Mat 13:9; Mat 13:17), or, in the negative, hearts that are not responsive (Mat 13:14-15; Mat 5:8; Mat 10:27). And Jesus knows that John will hear and see.
Fuente: Commentary Series on the Bible by Peter Pett
The reply of Jesus:
v. 4. Jesus answered and said unto them, Go and show John again those thing’s which ye do hear and see:
v. 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.
v. 6. And blessed is he whosoever shall not be offended in Me. Jesus shows a tactful kindness in dealing with the questioners: No sharp rebuke for their tardiness in acknowledging Him, no dogmatic reply to cause resentment. He appeals to their and their master’s knowledge of the Old Testament prophecy concerning the characteristic work of the Messiah. They could believe the evidence of their eyes and ears: The blind were receiving sight, the lame were cheerfully walking about, the deaf were enabled to hear, the dead were being awakened, the poor were being gospeled, were receiving the glad message of their salvation through the preaching of Jesus, Isa 35:4-6; Isa 61:1-2; Eze 36:1-38; Eze 37:1-28. This was literally true and was being demonstrated before the people from day to day. But it was true also in the spiritual sense, as becoming the spiritual kingdom of the Messiah: The blind were having the eyes of their understanding opened, Eph 1:18-19; the limping and halting were taking certain steps with their feet, Heb 12:12-13; those infected with the uncleanness of sin and every spiritual evil felt the healing power of the Gospel, Act 15:8; 1Jn 1:9; those whose ears had been stopped up by the traditions of men were being healed of this spiritual malady. Mat 13:16; the dead in trespasses and sins were realizing the fullness of life, Eph 2:1-5; Col 2:13. And all this is summarized in the last sentence. Note: The disciples of Christ are recruited mainly from the poor and weak and base in this world, 1Co 1:26-29. But their most indispensable quality is poverty of the soul, that they despair of all their own riches in spiritual matters and rely entirely upon the free grace and the unsearchable riches of Christ, Rev 3:17; Rev 2:9; Eph 3:8. “To the poor is proclaimed the divine promise of all grace and comfort, offered and brought forward in Christ and through Christ, that whosoever believes shall have all sins forgiven, the law fulfilled, his conscience delivered, and finally have eternal life donated to him. What happier news may a poor, wretched heart and afflicted conscience hear? How could a heart become more defiant and courageous than by such comforting, rich words and promises? Sin, death, hell, world, and devil, and all evil is despised when a poor heart receives and believes such comfort of divine promise; to make the blind see and to raise the dead is rather a simple thing beside preaching the Gospel to the poor, therefore He places it last, as the greatest and best of all these works. ” There is a distinct warning in Christ’s final sentence, against taking offense in Him and His work, for him that expected a temporal kingdom as well as for him that was not satisfied with His patience, tolerance, gentleness, and sympathy, as shown in His words and deeds. “Natural man said: Should this be the Christ of whom the Scripture speaks? Should this be He whose shoes John did not think himself worthy to unlace, since I hardly deem Him worthy of wiping my shoes? Truly it is a great mercy not to take offense in Christ; and there is no other counsel nor help here but that one look upon the works and compare these with Scripture; otherwise it is impossible to hinder the offense. The form, the appearance, the behavior are all too lowly and contemptible.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 11:4. Go, and shew John, &c. This answer is a clear reference to a signal prophesy of Isaiah concerning the Messiah; and therefore it is manifest that Jesus referred the inquirers for conviction at once to the evidence of prophesies and miracles. The finger of God is manifest in the whole occurrence. It could not be by chance that John sent his disciples to propose this important question to our Lord, at the very time when he was enabled to give the fullest satisfaction to it, and to confirm in so remarkable a manner the testimony of the Baptist. It could not be by chance, that inquiry was made after his divine character, at that critical period when he was displaying the strongest marks of it; in the same hour when he was engaged in curing many of their infirmities and plagues, and of evil spirits, and in giving sight to those who had been born blind, (See Luk 7:22.) We see then the propriety of this inquiry, without deducing it from any supposed doubts ordiscontents in the mind of the Baptist himself, or even any incredulity in his disciples. John had frequently declared our Lord to be the Messiah, which was indeed the grand purpose of his own mission.Butwithouthisdoubting,orhisdisciplesdisbelievingthistestimony,theymust all alike have been sensible that this testimony could not have its full force, till it should be confirmed by the event, and till our Lord should prove himself to be what John asserted him to be. The prophets had described the Messiah: John had pointed out our Saviour to the world, as the person by them described. His testimony, therefore, must have been overthrown, had it not afterwards appeared that all things which John spake of this man were true. Hence it was natural, nay, it was necessary, that he should send his disciples to our Lord, that they might see the prophetical descriptions of the Messiah, and the testimony of their Master verified in him. And when the business of his own mission was accomplished, when his doctrine and his testimony of our Lord’s divine character had made the due impressions upon the people; when the report of the mighty works of Christhad reached him in person, and he perceived that our Saviour began to display that divine power which the prophets had ascribed to the Messiah; he then saw that it was the season pointed out to him by Providence for sending his disciples to make this inquiry. See Rotheram on the Origin of Faith.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1347
CHRISTS ANSWER TO JOHNS DISCIPLES
Mat 11:4-6. Jesus answered and said unto them, Go and shew 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) and blessed is he whosoever shall not be offended in me.
IT has pleased God in every age so to deal with his most favoured servants as to shew, that though he had raised them up and qualified them for his service, he was not dependent on them, nor needed their labours for the support of his interests in the world. He has permitted many to languish on a bed of sickness, or to be immured in a prison, or to be cut off by an untimely death, when they might have been actively engaged in promoting his glory: and this circumstance has sometimes filled the weak and inexperienced with surprise. But it becomes all to submit with meekness even to his darkest dispensations, assured that, though clouds and darkness may be round about him, righteousness and judgment are the basis of his throne. We are persuaded that this was the frame of the Baptists mind when shut up in prison, and apparently neglected by his Lord and Master. Some indeed imagine, that John was himself beginning to doubt whether Jesus were the Christ: but when we consider the miraculous attestations of it which he had received from heaven, and the many testimonies which he himself had borne to Christ, and the evidence which Christ daily gave of his Messiahship, and that there was no other person at that time existing as a rival of Christ, we cannot admit the idea that Johns faith was at all shaken. But his disciples hearing of the wonderful miracles which Christ wrought, yet thinking that, if he were the Messiah, he would have shewn more regard for John, and used his almighty power to liberate him from prison, were much in doubt, and were therefore referred by their master to Jesus himself, in order to get all the satisfaction which they desired. To Jesus they came, and inquired whether he were the true Messiah or not: and our Lord, not choosing to let their faith rest on a mere verbal testimony from himself, gave them the fullest evidence of their senses, and cautioned them against yielding to the force of prejudice, or rejecting him on account of any circumstances which they could not altogether account for. His answer to them will naturally lead us to consider,
I.
The grounds we have for faith in Christ
There were two things to which our Lord appealed in proof of his divine mission:
1.
The miracles he wrought
[These were great and stupendous, wrought on the occasion, publicly, in the sight of these messengers; and they were of such a nature as did not admit of any confederacy or collusion Nothing but a Divine power could have effected such things; and consequently they were unexceptionable testimonies from God himself that he was the true Messiah.
With the disciples of John these miracles must have bad peculiar weight; for John, whom they regarded as their master, had wrought no miracle [Note: Joh 10:41.]; whereas the miracles which they had just seen were precisely such as the Messiah was to perform: and the very same prophet who had spoken most plainly of Johns office, as the forerunner of the Messiah, had specified these very works, as distinctive of the Messiah himself [Note: Isa 35:4-6.].
These works are still a standing proof that Christ was the promised Messiah: and the spiritual effects which are still wrought by his word, and which precisely correspond with those miracles, are yet further evidences of the same truth: for wherever the true Gospel is preached, there the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised up to a new and heavenly life.]
2.
The preaching of the Gospel to the poor
[The philosophers of old addressed themselves only to the great and learned, whilst they wholly overlooked the lower classes of society; and even the prophets were sent principally to the kings and nobles of Israel: but our Lord addressed himself chiefly to the poor: he sought to benefit the meanest and the vilest of mankind. This of itself was a strong presumptive proof that he was the Messiah, because an impostor would rather have sought to gain over to his interests the great and powerful. But it was foretold that the Messiah should have peculiar respect to the poor in his ministrations [Note: Compare Isa 61:1. with Luk 4:18. What is called the meek in the one place, is called the poor in the other.], and that this regard for them should eminently distinguish his kingdom upon earth [Note: Psa 72:2; Psa 72:4; Psa 72:12-13.].
This evidence also still exists, not merely as an historical fact, but as a matter of daily experience and observation: for it is universally true, wherever the Gospel is preached, that the poor are the people to whom the word is sent, and that they chiefly, though not exclusively, are benefited by it [Note: 1Co 1:26-28.].]
But faith in Christ, notwithstanding these grounds, is not easy to be exercised; as will appear by considering,
II.
The difficulties it has to surmount
Our Lord himself intimates, as indeed the prophets had before declared [Note: Isa 8:14-15.], that he was likely to prove a stumbling-block to many: and it must be confessed that there were many things in him which were calculated to offend a carnal mind.
1.
The meanness of his appearance
[His birth and education as a carpenter, his abject condition, (without even a place where to lay his head,) the poverty of his attendants, together with the contempt poured upon him by all ranks and orders of men, were circumstances which must have been an occasion of stumbling to any one, but especially to those who had been taught to expect only a temporal king, and a triumphant Messiah. Let us only put ourselves in their place, and conceive of a poor carpenter, surrounded by a few illiterate fishermen, and professing himself to be the promised Messiah, the Saviour of the world; what should we think of such pretensions? Whatever miracles he wrought, we should be very slow of heart to believe in him, and very backward to become his acknowledged followers. Something of the same difficulty still exists; and it operates with great force upon the world at large. The followers of Jesus are still a poor and afflicted people, despised and hated for his names sake: and it is no easy matter to think that they are right, in opposition to the great and learned who reject him: we cannot endure to be told, that what God has hid from the wise and prudent, he has revealed unto babes: we are ready to reply, like those of old, Have any of the rulers, or of the Pharisees, believed on him? But for this people, who knoweth not the law, they are cursed; they are misguided, ignorant enthusiasts, wholly undeserving of any notice or regard.]
2.
The mysteriousness of his doctrines
[Poor and despised as he was, he professed to be in heaven whilst he was yet on earth; yea, to be one with the Father, and to know and do all that the Father himself either knew or did. He declared that he would give his life a ransom for the souls of men; that all must eat his body and drink his blood, if they would be partakers of his salvation; and that as soon as ever they should eat his flesh and drink his blood, they should dwell in him, and he in them, and he would give them eternal life, and raise them up to the enjoyment of it at the last day.
Now these were hard sayings, which they were not able to hear. And are they not hard savings still? When we speak of a life of faith on the Son of God, of maintaining the most intimate fellowship with him, and receiving out of his fulness a constant supply of all spiritual blessings, are not these things deemed enthusiastic and absurd? Wherever these truths are insisted on with becoming energy, does not a considerable degree of reproach attach both to those who preach, and those who receive them? Yes; notwithstanding we profess ourselves followers of Christ, the preaching of the cross is yet foolishness to us, till God himself has humbled us in the dust, and subdued our spirits to the obedience of faith.]
3.
The self-denying nature of his precepts
[The very first condition imposed on his disciples was, to deny themselves, and take up their cross daily, and follow him. He shewed them by his own example what a superiority to every thing in this world he required, and told them plainly that they must be no more of the world than he was: and finally, he warned them, that he would acknowledge none as his disciples, unless they were truly willing, at any time and in any manner, to lay down their lives for him. How offensive these declarations and injunctions were to the carnal hearts of his hearers, we may judge by the conduct of the Rich Youth, who, though convinced in his judgment that Jesus was the Christ, could not prevail upon himself to follow him, but abandoned all his hope in Christ, rather than make the sacrifice that was demanded of him.
And what is it that at this day forms the principal ground of offence against the Gospel? It is the purity of its precepts. If only we would leave men at liberty to indulge their corrupt desires, and to retain their earthly and sensual dispositions, we might set forth the mysteries of the Gospel as strongly as we pleased: but, if we require from our hearers the mind that was in Christ Jesus, and a conformity to his heavenly example, we put a stumbling-block before them, which they fall over to their eternal ruin: they cannot, they will not endure to hear of such requisitions; and on account of their aversion to such restraints they reject the Gospel altogether.]
But that faith which is the gift of God will triumph over all: hence,
III.
The commendation given it, when duly exercised
To have the mind brought to a cordial acquiescence in all that is spoken of the Lord Jesus, is indeed a great victory; and blessed is that man who has attained it: for that acquiescence clearly shews,
1.
That he is taught of God
[It is impossible for the human mind, blinded as it is by innumerable lusts and prejudices, to see the truth and excellence of the Gospel, unless it have been first enlightened by the Holy Spirit; The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. When Peter confessed his Master to be the Christ, the Son of the living God, our Lord told him, that flesh and blood had not taught him this, but that his heavenly Father had revealed it to him; on which account he pronounced him truly blessed: Blessed art thou, Simon Bar-jona, &c.: and at another time he pronounced all his disciples blessed on a similar account: Blessed are your eyes, for ye see; and your ears, for ye hear.]
2.
That he is brought into the path of life
[The man who exercises true and saving faith, must have passed from death unto life; for our Lord himself says, This is life eternal, to know thee, and Jesus Christ whom thou hast sent. The change that has taken place in him is not in his understanding only, but his heart: he must have become a new creature: the same Divine operation that wrought faith in his heart, must have produced every other grace, according to the measure in which the gift of faith has been bestowed upon him. Having received Christ Jesus the Lord, he has the privilege of being a child of God. And is not he blessed? What man on earth has so much reason to rejoice as he? When some were ready to magnify the blessedness of our Lords mother on account of her having borne and nourished such a son, our Lord rectified their mistake, and taught them to consider every true believer as more blessed on account of his spiritual relation to him, than she was on account of her relation according to the flesh; yea rather, blessed are they that hear the word of God and keep it.]
3.
That all the glory of heaven is his
[Being born of God, he is born to an inheritance incorruptible, and undefined, and that fadeth not away, reserved in heaven for him; and he shall be kept by the power of God, through faith, unto the everlasting possession of it. The Lord will not forsake his people, because it hath pleased him to make them his people. Say then, is not he blessed that has such a Father, such a Friend, such a Protector, and such a portion? Truly he is blessed: and the Lord himself will ere long pronounce him so: Come, thou blessed of my Father, inherit the kingdom prepared for thee from the foundation of the world.]
Address
1.
Those who openly stumble at Christ
[You think that because many learned persons deny the divinity of his person, and the expiatory power of his death, your rejection of him is excusable. But no such excuse was ever admitted for his enemies of old: nor will it ever be admitted for you. It was foretold that he should be a rock of offence; and that many would stumble at him and fall: but it was declared by our Lord himself, that all who should fall on that stone, should be broken in pieces; and that on whomsoever it should fall, it would grind him to powder. Beware then how you justify your infidelity or attempt to extenuate its guilt; for the unalterable determination of God is, that he who believeth not, shall not see life, but that the wrath of God shall abide upon him.]
2.
Those who profess indeed to receive him, but are inwardly offended at him
[It is to no purpose to receive his word in theory, whilst we practically deny its influence on our hearts. He himself says, Why call ye me Lord, Lord, and do not the things which I say? Do not judge yourselves, therefore, by your professions, but by the manner in which you live upon him, and serve him. Whilst there is any one saying of his that appears hard to you, or any one commandment that is grievous, or any other attainment that is not ardently desired by you, your heart is not right with God; and Christ, in that particular, is an offence unto you. O judge yourselves, that ye be not judged of the Lord.]
3.
Those to whom Christ is altogether precious
[To those who truly believe, he is precious: his person, his office, his character, his word, his dispensations, all are precious; yea, he is altogether lovely. And what shall I say unto you? What more suitable than the angels address to Mary? Blessed are ye among men; ye are highly favoured of the Lord. You have within yourselves the evidence that Christ is he that was to come; and you have no occasion, or disposition, to look for any other. If ye are poor, adore his name that his Gospel has been preached to you, and that you have not heard it in vain. Adore your heavenly Father too, who hath chosen the poor of this world, to be rich in faith and heirs of his kingdom. If, on the other hand, ye be among the rich, you have, if possible, still greater reason to adore the riches of his grace, for distinguishing yon thus from the great mass of those who reject him, and for bringing you into his kingdom, notwithstanding all the difficulties which your wealth has interposed to obstruct your entrance. Labour then, with your more numerous talents, to bring more honour to him, and to evince to all around you, that his grace is still as efficacious to heal the diseases of the soul, as ever his word was to heal the diseases of the body. The various persons whom he healed or raised from the dead were witnesses for him in every place: be ye the same; and let the whole of your spirit and conduct approve itself to the world as his workmanship: so shall ye be truly blessed both in time and in eternity.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
Ver. 4. Jesus answered and said, &c. ] Our Saviour rated them not, chased them not away from his presence, though zealously affecting their master, but not well, Joh 3:3-21 , and envying for his sake, Gal 4:17 . The man of God must not strive, but be gentle, apt to teach, patient; in meekness instructing those that oppose themselves, &c.,2Ti 2:242Ti 2:24 . Friar Alphonsus, a Spaniard, reasoning with Bradford, the martyr, was in a wonderful rage, and spake so high that the whole house rang again, chafing with om et cho, &c. So that if Bradford had been anything hot, one house could not have held them.
Go and show John what things, &c. ] He gives them a real testimony, an ocular demonstration. This was the ready way to win upon them, who might have suspected a simple assertion, not seconded with such undeniable arguments. Let our lives as well as our lips witness for us: Vivite concionibus, concionamini moribus, saith one. Nos non eloquimur magna, sed vivintus, said the Church of old. This is the way to slaughter envy itself, and to reign in the hearts of the righteous.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] , . Luk 7:21 . From , is nearly verbatim in the two Gospels.
Fuente: Henry Alford’s Greek Testament
Mat 11:4-6 . Answer of Jesus .
Fuente: The Expositors Greek Testament by Robertson
Mat 11:4 . .: go back and report to John for his satisfaction. . , what you are hearing and seeing, not so much at the moment, though Luke gives it that turn (Mat 7:21 ), but habitually. They were not to tell their master anything new, but just what they had told him before. The one new element is that the facts are stated in terms fitted to recall prophetic oracles (Isa 35:5 ; Isa 61:1 ), while, in part, a historic recital of recent miracles (Mat 8:9 ). Probably the precise words of Jesus are not exactly reproduced, but the sense is obvious. Tell John your story over again and remind him of those prophetic texts. Let him study the two together and draw his own conclusion. It was a virtual invitation to John to revise his Messianic idea, in hope he would discover that after all love was the chief Messianic charism.
Fuente: The Expositors Greek Testament by Robertson
Jesus = And Jesus. App-98.
answered and said. A Hebraism. See note on Deu 1:41.
shew = report.
again. Not in the Greek. in Mat 11:7-8.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] , . Luk 7:21. From , is nearly verbatim in the two Gospels.
Fuente: The Greek Testament
Mat 11:4. , those things which ye do hear and see) The testimonies of facts of seven kinds, enumerated in Mat 11:5-6. The miracles which our Lord performed had been foretold; they were beneficent, many, and various.[511]
[511] Sight in other cases is wont to precede hearing; but the word of Christ [heard by them] answered more closely, as it were, to the desires of faith than the works of Christ [seen by them], Joh 14:11. Even in this place, Jesus speaks humbly, as in ch. Mat 12:17; Mat 12:41-42. He does not say, Those things which I speak and do.-V. g.
Fuente: Gnomon of the New Testament
Reciprocal: Mat 8:3 – immediately Mat 15:30 – great Mat 21:14 – General Joh 5:36 – the works Joh 14:11 – or
Fuente: The Treasury of Scripture Knowledge
CHRISTIANITY AND HUMAN SORROW
Jesus answered and said unto them, Go and shew John again those things which ye do hear and see.
Mat 11:4
What answer did our Lord send back to the Baptist? It is very suggestive; He let the messenger see how Christianity lent itself to alleviating human sorrow.
I. Is Christianity true to its ideal.How far has Christianity been true to the conception of it which Christ formed, wherein have we fallen short in our ideal living? What were the parting words which the Great Master whispered into the ears of the messengers when He sent them forth two and two on His errand? He said to them: Go and preach; say that the Kingdom of Heaven is at hand. Heal the sick, cleanse the lepers, cast out devils, raise the dead. Freely ye have received, freely give. Christianity does not come to men with an indefinite message of the future, and with blind eyes to all the necessities and suffering of the present. It is the work of the Church to-day still to heal the lepersmoral and social, as well as physical lepers; to inquire into the causes which produce the evils and help to get rid of them.
II. The message of the Gospel comes as a ray of hope for time and for eternity. It takes hold of the present wrong and tries to set it right, and it gives a hope of a glorious immortality hereafter. The message of the Gospel in all its fullness is for the pale and stunted children of our overcrowded dwellings and, oftentimes, pestilent alleys of life. The message of the Gospel is to the honest, hard-pressed working-man who cannot find employment. It tells them not only of the rest for the people of God, but it says: We are concerned, my brother, at this condition of affairs, and we will see, in Gods Name, what we can do to remedy the wrong. Christianity has accomplished a mighty work in the history of nations, and those who are foremost and best are those nations who have most adopted the teaching of the Gospel. No other teacher has ever done for mankind what Christianity has done with that new commandment of ChristsLove one another. Christs very credit is entrusted to us, and He longs for us to be the exponents of His idea of religion. What is that? To visit the fatherless and widows in their affliction, and to keep oneself unspotted from the worldthat is religion.
The Rev. C. J. Procter.
Fuente: Church Pulpit Commentary
11:4
Having “performed” doubtless for the benefit of John’s disciples, he sent them back to John with the instruction to show him “again” about these miracles that they had just seen. The language shows that John had previously known about them, hence the report would not bring him any additional news. It might be asked why they should go tell John if the circumstance was just for their benefit. Well, the mission in the mind of John would have been accomplished, but their duty would not have been performed until they reported, and of course Jesus would not interfere with that.
Fuente: Combined Bible Commentary
Mat 11:4. Go and tell John, etc. Our Lord sends a message to John, but does not instruct his disciples.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The way and means which our Saviour takes for the conviction and satisfaction of John’s disciples, that he was the true Messias; he appeals to the miracles wrought by himself, and submits the miracles wrought by him to the judgment of their senses; Go and shew John the miracles which you hear and see.
Observe, 2. The miracles themselves. The blind receive their sight, the lame walk, the deaf hear, &c. Christ was all this in a literal sense, and in a mystical sense also; he was an eye of understanding to the ignorant, a foot of power to the weak: he opened an ear in deaf hearts, to receive the word of life: and the poor are evangelized, that is, turned into the spirit and temper of it; the gospel; the rich hear the gospel, but the poor receives, that is, they feel the powerful impressions of it: as we say, such an one is Italianized, when his carriage is such as if he were a natural Italian. The passive verb enagzelizonrai denotes, non actum predicationis, sed effectum evangelii pradicati; the good effect which the gospel had upon the hearts and lives of the poor, transforming them into the likeness of itself.
Learn, It is a blessed thing, when the preaching of the gospel has such a powerful influence upon the minds of men, that the temper of their minds and the actions of their lives are a willing transcript of the spirit and temper of the holy Jesus.
Note, That as it was prophesied of the Messias, that he should preach the gospel to the poor, Isa 61:1. accordingly they were the poor whom Christ preached unto; for the Pharisees and Rabbies neglected them as the people of the earth, Joh 7:49. And Grotius says, that they had a proverb, That the Spirit of God never rests but upon a rich man. Besides the Pharisees and Rabbies doctrines, which they preached, were vain traditions, allegorical interpretations, and cabalistical deductions, which transcended the capacities of the vulgar, so that they could profit very little by repairing to their schools, and by hearing their interpretations of the law; and therefore our Saviour, in the close of this chapter, calls the people off from them to learn of him, Come unto me, &c. Mat 11:28
Fuente: Expository Notes with Practical Observations on the New Testament
Jesus sent a summary of His ministry back to John. He used the language of Isaiah’s prophecies to assure His forerunner that He really was the Messiah (Isa 35:5-6; Isa 61:1; cf. Isa 26:19; Isa 29:18-19). It is interesting that all of these Isaiah passages contain some reference to judgment. Thus Jesus assured John that He was the coming One, and He implied that He would fulfill the judgment prophecies, though He had not done so yet.
Mat 11:6 may contain an allusion to Isa 8:13-14. It is a gentle warning against allowing Jesus’ ministry to become an obstacle to belief and a reason for rejecting Jesus. It assumes that John and his disciples began well, but it warned them against reading the evidence of Jesus’ miracles incorrectly. The little beatitude in Mat 11:6 commends those who believe God is working without demanding undue proof (cf. Joh 20:29). [Note: France, The Gospel . . ., p. 425.]
"It is well to note that if John had an erroneous concept of the kingdom, this would have been the logical time for Christ to have corrected it. But He did no such thing." [Note: Toussaint, Behold the . . ., p. 148. Cf. McClain, pp. 301-2.]