As these went their way ( ). Present participle genitive absolute. The eulogy of Jesus was spoken as the two disciples of John were going away. Is it a matter of regret that they did not hear this wondrous praise of John that they might cheer him with it? “It may almost be called the funeral oration of the Baptist, for not long afterwards Herodias compassed his death” (Plummer).

A reed shaken by the wind ( ). Latin calamus. Used of the reeds that grew in plenty in the Jordan Valley where John preached, of a staff made of a reed (Mt 27:29), as a measuring rod (Re 11:1), of a writer’s pen (3Jo 1:13). The reeds by the Jordan bent with the wind, but not so John.

Fuente: Robertson’s Word Pictures in the New Testament

As they departed [ ] . Rev., more literal and better, as these went their way; or while they, John’s disciples, were departing : thus giving the simultaneousness of Jesus ‘ words with the act of departure.

To see [] . Rev., to behold. qeasqai, like qewrein, expresses the calm, continuous contemplation of an object which remains before the spectator. Compare Joh 1:14. Another verb is used in Christ ‘s repetition of the question, vv. 8, 9; iJudein in the ordinary sense of seeing. The more earnest expression suits the first question.

Fuente: Vincent’s Word Studies in the New Testament

1) “And as they departed,” (touton de poreuomenon) “Then as they were leaving,” departing or going away, the two disciples that John had sent for inquiry of Jesus, Mat 11:2-3.

2) “Jesus began to say unto the multitudes concerning John,” (erksato ho lesous legein tois ochlois peri loannou) “Jesus began to inquire of the crowds concerning John,” John the Baptist, who had baptized both Him and many of them, Mat 3:5-8; Mat 3:13-17, and Who was His dear friend, Joh 3:28-29.

3) “What went ye out into the wilderness to see?” (ti ekselthate eis ten eremon theasasthai) “What did you all go out into the wilderness to see?” Just what kind of a person do you all think that John the Baptist was? Mr 1:6.

4) “A reed shaken with the wind?” (kalamon hupo anemou saleuomenon) “Was it (he) just a reed, being shaken by the wind?” Was he just a lot of hot air, full of sound and fury, signifying nothing? Is that all John the Baptist was to you all? Luk 7:24. Was John a weakling? is the idea.

Fuente: Garner-Howes Baptist Commentary

Mat 11:7

. And while they were departing Christ praises John before the people, in order that they may state from recollection what they have heard from him, and may give credit to his testimony. For his name was widely celebrated, and men spoke of him in lofty terms: but his doctrine was held in less estimation, and there were even few that waited on his ministrations. Christ reminds them, that those who went out to see him in the wilderness lost their pains, if they did not devoutly apply their minds and faculties to his doctrine. The meaning of the words, you went out into the wilderness, is this: “Your journey would have been an act of foolish and ridiculous levity, if you had not a fixed object in view. But it was neither worldly splendor nor any sort of amusement (12) that you were in quest of: your design was, to hear the voice of God from the mouth of the Prophet. If therefore you would reap advantage from your undertaking, it is necessary that what he spoke should remain fixed in your memory.”

(12) “ Ni autre passe-temps et amusement vain;” — “nor other pastime nor vain amusement.”

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Mat. 11:7. And as they departed, etc.Dr. Plumptre holding that the Baptist himself was really in doubt, and sent his disciples to Christ for his own satisfaction, remarks on this verse: There was an obvious risk that those who heard the question of the Baptist, and our Lords answer, might be led to think with undue harshness, perhaps even with contempt, of one who had so far failed in steadfastness. As if to meet that risk, Jesus turns, before the messengers were out of hearing, to bear His testimony to the work and character of John. A reed.The imagery drawn from the rushes that grew upon the banks of the Jordan.

Mat. 11:8. Clothed in soft raiment.Like the Roman officials in the palace, which, in those degenerate days, were Jerusalems pride (Gibson).

Mat. 11:9. More than a prophet.Other prophets foresaw the Messiah, the Baptist beheld Him, and ushered in His kingdom; he was the herald of the King. Further, John was himself the subject of prophecy (Carr).

Mat. 11:10. Which shall prepare Thy way.It is remarkable, that both St. Matthew and St. Luke, as well as St. Mark in another place (Mar. 1:2), cite this prophecy of Malachi with the substitution of Thy way before Thee. In the original God is represented as speaking of Himself; in the citation He addresses the Messiah. The Lord thus, in applying the prophecy to Himself as Messiah, asserts His own Deity, as one with the Lord of Hosts who speaks through the prophet. The fact that this verse is quoted by all the three Evangelists in the same forma form which does not correspond either with the LXX. or with the Hebrewcannot be explained on the theory of quoting from memory. There is clearly some principle of quotation. Compare Lees Lectures on Inspiration, p. 358, ed. 2 (Mansel).

Mat. 11:11. Least.But little (R.V.).

Mat. 11:13. Prophesied until John.John was the last representative of those who belonged to the prophetic period of expectancy (Wendt). John may fairly be regarded as the clasp of the two Testaments (Reynolds).

Mat. 11:14. Elias.See Mal. 4:5. John was the personal duplicate of Elijah. There was in him the reproduction of the spirit and power of the Old Testament prophet (Morison).

MAIN HOMILETICS OF THE PARAGRAPH.Mat. 11:7-15

Undiscerning faith.From the language found in the end of Mat. 11:5 it seems probable that a good many poor heard the reply of the Saviour to John. We know of these, as a rule, that they held John as a prophet, and had accepted his baptism (cf. Mat. 21:26; Mat. 21:32; Luk. 7:29-30). Possibly, in now speaking to these same multitudes concerning John, the Saviour has this in His mind; and directs Himself, therefore, to teaching them, first, to think very highly indeed; and yet, secondly, not to think too highly of John the Baptist.

I. Very highly.Very highly, first, as being a man of unusual force of character. This was felt about him from the beginning. No one, in going out to hear him, had expected to look on a reeda man easily moved and shakenand, as it were, without a will of his ownnor had they found him so. This was allowed; and, indeed, insisted on, too. To ask such a question was to answer it in the judgment of Christ. The same was true, in the next place, as to his signal independence of life. Who expected to find such a man in the soft raiment of a court; looking daily for the favour of kings, and not able, without it, to live? To ask such a question about this dweller in the wilderness was to answer it too. No man content with locusts and wild honey (Mat. 3:4) could be very easily bribed. He was to be thought of very highly, once more, on account of his most distinguished prophetical gifts. Was he a prophet? He was very much more (Mat. 11:9). He was the immediate messenger of Jehovah Himself (Mat. 11:10)the last figure in a long procession of such anticipatorsthe last to move forward of all such inspired predictors of Christ. No one before, in fact, had been greater than he in this question of prophetical gift. God had never spoken before by any human lips greater than his (Mat. 11:11).

II. Not too highly.Not too highly, first, with regard to his position. After all, if he was at the summit of one set, he was beneath the feet of another. Previous inspired ones had, as it were, shown the door of life afar off. He had put his hand on its latch. Yet even this attainment, great as it was, was not greatest of all. It was not so great a thing as to open the door and pass in. It was not, therefore, in this sense, to be so great as was the very least of those who had really done this (end of Mat. 11:11). Not too highly, next, in regard to his message. His message had been to tell men of One who was coming. As it were, with all the law and the prophets behind him (Mat. 11:13) he had pointed still forward to Christ. His work had been, therefore, to prepare men for what that Coming One should declare. But, since thenperhaps, since his practical silencingthat fuller Light had appeared (Mat. 4:12-16). In other words, since that time the kingdom of God had been preached (Luk. 16:16); and was amongst men (Luk. 17:21) even now, with all its fullest mercy declared (see above Mat. 9:2). What had been the result? Why, that men had pressed into it (Luk. 16:16), even with violence (Mat. 11:12), giving up all for its sake (Mat. 19:27); not excluding even, in some cases, the teaching of John (Joh. 1:35-39). Let them remember this, therefore, in seeking to estimate rightly the teaching of John. Its chief glory lay in preparing for what was more glorious still. Even so, moreover, had it been taught in spirit in the mystical language of old. For what, in fact, was this great messenger, when he appeared, to be? Was it not, in fact, to be another Elias (Mal. 4:5-6)an Elias in spirit and power (Luk. 1:16-17)an Elias in turning them back to the God of their fathers (1Ki. 18:37; 1Ki. 18:39), and preparing them for His truth? That is, therefore, if ye will receive it, how ye are to think of this man. That will teach you the exact truth both about him and Myself. That is, therefore, to be listened to by youif anything is (Mat. 11:15).

This to the multitudes as they stood by at that time. This to us, also, who look on from afar. We have much in the Bible which is preparatory to the gospel. Taught by this passage, let us never dare to set it on one side; let us, rather, always seek to use it in that preparatory way. This is giving proper honour to all. The Saviour was able to say, I have greater witness than that of John (Joh. 5:36). Yet He would have men think of it and use it, for all that, just as it was. It is thus, therefore, He would now have us make use of all the teaching which He has given to men in the past. The more correct we are about that, the more correct we shall be also about the fuller Light of the present. Even so we find to be true, in fact, in the researches of science. The life that is before our eyes is to be understood betterif we may not say indeed is to be understood onlyby understanding the life of the past. This is true, moreoverperhaps most signally trueeven of the fossil life of the past. For there is a sense in which all such fossil life lives in the life of to-day.

HOMILIES ON THE VERSES

Mat. 11:7-11. Absent friends.I. Should be spoken of kindly by their friends.

II. Should be defended in their character.

III. Should be truly represented.Biblical Museum.

Mat. 11:11. The greatness of John.

1. Singular predictions were of him, more than of any of the prophets.
2. His bringing into the world had more extraordinary passages of providence than any of the prophets.
3. His authority and office to bring in a new sacrament were singular.
4. Besides the baptising of our Lord and converting of such multitudes, his ministry was countenanced with the clearest vision, and revelation of the ministry of the Trinity that ever was.
5. The sanctification of his person, from the womb to his martyrdom, was singular.
6. The clearness of his knowledge of the way of righteousness by Christ, and of the application of types of the Messiah unto Christ, as the true Lamb of God, was singular.David Dickson.

The greatest.A Christian is the highest style of man.Pope.

Mat. 11:12. The storming of the kingdom.In employing words suggesting the idea of violence, Jesus, though certainly not intending to express personal disapproval, did mean to point at features of the new movement which made it an object of a version, astonishment, or at least of doubt, to others. It may be well to particularise some aspects of the work of the kingdom which would, not unnaturally, wear an aspect of violence to minds not able to regard them with Christs eyes, though to Christ Himself they were the bright and hopeful side of an evil time.

I. We may mention, first, that which most readily occurs to ones thoughts, viz. the passionate earnestness with which men sought to get into the kingdom, heralded by John and preached by Jesus; an earnestness not free from questionable elements, as few popular enthusiasms are; associated with misconceptions of the nature of the kingdom, and, in many cases, fervent rather than deep, therefore likely to prove transientstill a powerful, impressive, august movement of the human soul Godwards (see Luk. 16:16, R.V).

II. From the volcanic bursting forth of religious earnestness in the popular mind, we may naturally pass to speak of another respect in which the kingdom of heaven may be said to have suffered violence, viz. the kind of people that had most prominently to do with it.Publicans, sinners, harlots, the moral scum and refuse of society, such were the persons, who, in greatest numbers, were pressing into the kingdom, to the astonishment and scandal of respectable, righteous, religious, well-conducted and self-respecting people. Why, it was a revolution, society turned upside down; as great an overturn in principle, if not in extent, as when in France, in the eighteenth century, bishops, aristocrats, princes and kings were sent adrift, and sans-culottism reigned triumphant, believing itself to be in possession of a veritable kingdom of God. What wonder if wise and prudent ones looked on in wistful, doubting mood, and sanctimonious men held up their hands in pious horror, and exclaimed, Call you this a kingdom of God? Blasphemy!

III. The kingdom of God as it actually showed itself in connection with the work of Christ, differed widely from, did violence, we may say, to preconceived notions of what it would beNot a few of those who actually entered the kingdom, in so far as they understood its true character, had to do violence to their own prejudices before they took the step. There were conversions, not unaccompanied with inward pain, not merely from sin to righteousness, but from ideal mistaken to rectified notions of the kingdom of God, from political dreams, noble, but destined never to be fulfilled, to spiritual realities.

IV. The kingdom of heaven may be said to have suffered violence in so far as its coming was promoted by the use of irregular methods and agencies.In this respect John and Jesus were themselves stormers, though in different ways, to the scandalising of a custom-ridden generation. Let us make one or two reflections, suggested by the saying we have been studying, concerning Him who uttered it.

1. It is very evident that one who spoke thus had a very clear conception of the deep significance of the movement denoted by the phrase the kingdom of heaven. Christ knew well that a new world was beginning to be.
2. How calmly He takes it all.
3. Yet how magnanimously He bears Himself towards the doubters. Violencethe very word is an excuse for their doubts.A. B. Bruce, D.D.

The kingdom of heaven taken by force.The ministry of John contained these characteristics:

1. The preaching of repentance.
2. Wonderful directness and simplicity.
3. He bore clear testimony to the Lord Jesus Christ. Proposition: People who would enter into the kingdom of heaven must use violence; they must take it by force, or not have it at all. In proof of this I must refer:

I. To the testimony of the sacred Scriptures.Work out your own salvation, etc. Strive to enter in, etc. Fight the good fight, etc.

II. To the forces opposed to us.

1. The spirit of human society.
2. Philosophies, falsely so called.
3. Forces within ourselves;
(1) self-will;
(2) self-righteousness;
(3) self-indulgence.
4. Spiritual wickedness in high places.

III. To the analogy of the departments of life.I will make three other verses. The kingdom of wealth suffereth violence, etc. The kingdom of knowledge suffereth violence, etc. The kingdom of fame and honour suffereth violence, etc.

IV. To the grandeur of the reward.The spiritual athlete stretches every sinew and at last heavens door is gained, a flash of glory meets the eye, and the faithful servant enters into the joy of his Lord.Thos. Jones.

Peace by power.This is to most readers a puzzling saying. Doubtless there is more than one line in which its truth runs.

I. This saying passes judgment on the state of mind in which a great many respectable people are too content to live.They live like the luxurious heirs who take their ease upon the fortune which their hardworking grandfather amassed by a frugal and strenuous life.

II. It passes judgment also on the state of mind which many respectable people entertain towards energetic reformers.What becomes of things that are let aloneyour garden, your roof, your drain-pipes? But the reformer, without whom we should all be heathen savages to-day, is well scolded while doing his work, and well praised when his work is done. As Jesus said, one generation stones the prophets and another generation decorates their tombs. Fifty years ago William Lloyd Garrison was dragged through Boston streets with a rope around his neck, but now he forms an imposing statue in Bostons noblest avenue.

III. It passes judgment, further, on the failure of moral force to work towards Gods kingdom.Here the story of that tragic Thirty Years War, which well-nigh destroyed Germany, brings in its lesson. There was not enough moral force then in Germany to establish the fundamental truth of the kingdom of heaven, that men must respect each others consciencesthe Catholic not to vex the Protestant, nor the Protestant the Catholic. The moral force failing, the physical force came in to do the necessary work. So came the Roman sword to put an end to the iniquities which, forty years before, when John and Jesus called for a reform, there was not enough moral vigour in the nation to abolish. Especially to every young man I would repeat the lesson of the poet Whittiers life, as given in his own words, and illustrated by his own career: Identify yourself actively with some righteous but unpopular cause. For the kingdom of heaven is forcibly won, and forceful are they that secure it.J. M. Whiton, D.D.

Pressing into the kingdom.By the clearness of Johns preaching the gates of heaven and the way of the church were made so patent that men did not stand upon the bar and partition of ceremonies, or upon any orderly way of the proselytes coming into the church; but multitudes did leap over all the Levitical ceremonies, so that publicans, sinners, heathen, Levitically unclean, and the naturally loathed lepers did thrust themselves all in upon the company of converts, and upon the grace manifested by Johns doctrine; and, indeed, obtained grace to enter into the kingdom of Christ, by this their pressing themselves upon Him. Hence learn:

1. That the Levitical ceremonies were never appointed to hinder people from Christ, but to lead them to Him, and that, therefore, when the observance of these ceremonies might be a hindrance of people coming to Christ (as, e.g. so many days ought to pass ere a leper were legally purified, that he might come in the company where the word of God was preached); in such a case, God was not displeased that men violently ran over these impediments to come to Gods grace manifested in Christ.

2. Yea, the doctrine of grace being clearly revealed, no impediment of bygone sins or sense of unworthiness present, should hinder a humbled soul from entry into the kingdom of God. If we cannot remove impediments, let us set foot on them, and make stepping-stones of them, thrusting ourselves so much more on Christs grace, as we find ourselves unworthy; laying hold so much more on His offered salvation, as we find ourselves otherwise to be lost.David Dickson.

Religious excitement.Jonathan Edwards, speaking apologetically of the religious movements of his own time, remarks: A great deal of noise and tumult, confusion and uproar, darkness mixed with light, and evil with good, is always to be expected in the beginning of something very glorious in the state of things in human society or the church of God. After nature has been shut up in a cold dead state, when the sun returns in the spring, there is, together with the increase of the light and heat of the sun, very tempestuous weather before all is settled, calm and serene, and all nature rejoices in its bloom and beauty.Works, vol. i., p. 372.

Mat. 11:15. Attention and obedience.This was a favourite saying of our Lords.

I. It is an appeal for attention.If we want to hear, not only must we have ears, but we must give ear, as the old English phrase runs; we must make some effort. We may be where there are loud noises constantly going on, and yet not hear them at all. A miller is said not to hear any of the noise inside his mill. He gets so accustomed to the continuous clamour that he never heeds it. In fact, there is a story told of a miller who slept night after night entirely undisturbed by this noise, but when his mill suddenly ceased working he was aroused by the complete silence! Have you not yourselves sometimes been reading quietly at home, and the clock on the mantelpiece has struck the hour, and so deeply interested have you been in your book, that you have not heard it at all, though you are sure the clock has been going all the time, and must have struck quite loudly? Thus we see that if attention is not given, but turned away, we do not hear, though we have ears. The first order of command that is given to soldiers after they have fallen in and stand in order is Attention! It is as much as to say, Listen! Be ready for the next order! He that hath ears to hear, let him hear! It is sad to think what is lost, at the time, by inattention; sadder still to think of the trouble we bring upon ourselves by it afterwards. Sometimes we miss what we can never regain.

II. Attention should be followed by obedience.Christ requires us not only to hear His sayings, but to do them.

1. What vexation and unhappiness disobedience to parents causes in a home.
2. Obedience is a simple thing; you have but to listen to what you are told, and do it. The general in a battle has many things to think of, but the common soldier has only to do what he is told.
3. Yet, after all, obedience is not so very easy. Luther said, I would rather obey than be able to work miracles. This shows that he knew what a hard and yet noble thing it is to obey.
4. The first sin in the world was a sin of disobedience, the hateful forerunner of untold evil.
5. Christ set us an example of perfect obedience.

6. He described the fate of the obedient and the disobedient man in Mat. 7:24-27.W. J. Foxell, M.A.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(7) As they departed.There was an obvious risk that those who heard the question of the Baptist, and our Lords answer, might be led to think with undue harshness, perhaps even with contempt, of one who had so far failed in steadfastness. As if to meet that risk, Jesus turns, before the messengers were out of hearing, to bear His testimony to the work and character of John. But a little while before, almost as his last public utterance, the forerunner had borne his witness to the King (Joh. 3:23-36), and now He, in His turn, recognises to the full all the greatness of the work which that forerunner had accomplished.

What went ye out . . .?The tense points to the time when the first proclamation of the Baptist, as the voice of one crying in the wilderness, drew out crowds to listen to him. Jesus, by His question, bids them recall the impression which had then been made upon them. Had they gone out to see a reed shaken by the wind? The imagery was, of course, drawn from the rushes that grew upon the banks of the Jordan, but the use of the singular shows that it was meant to be understood symbolically. Had they gone out to see one who was swayed this way and that by every blast of popular feeling? No, not that; something quite other than that was what they had then beheld.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

39. JOHN’S POSITION AND CHARACTER, Mat 11:7-15 .

Our Lord now, to the people, takes occasion to discriminate the precise character of John, both in its greatness and its infirmities. Not being in the kingdom of God, John does not know its King, but asks of the heir apparent, “Do we look for another?”

Fuente: Whedon’s Commentary on the Old and New Testaments

7. What went ye out into the wilderness The wilderness of Judea, bordering on the Jordan, where John preached and baptized. Our Lord asks in effect what was their expectation in regard to the true character of John, to whose preaching and baptism they had resorted. Reed shaken with the wind? Did you expect, what John now appears to you, a trembling vacillator, shivering in every breeze of doubt and difficulty? Such is not John’s true character. And here our Lord, with singular beauty, borrows his illustration from the reeds which lined the banks of the Jordan, and shivered in the breezes that swept it.

Both Watson and Stier argue that John could not have sent his message to relieve his own doubts, because our Lord here denies that he was a reed shaken by the wind, or a soft, pliant man. Very true. But what suggested those particular denials? Plainly, the understanding that John’s mind is now apparently wavering; which understanding is based upon the assumption that the inquiry is his own. Our Lord admits the assumption, but denies the inference; and then he proceeds (10-14) to state John’s real case, with all its greatness, its littleness, and its palliations.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And as these went their way, Jesus began to say to the crowds concerning John, “What did you go out into the wilderness to see? A reed shaken with the wind?” ’

Jesus begins to impress on the crowds the greatness of John. He questions them as to what it was about John that caused them to flock to see him. What made them go into the wilderness? Certainly not just a reed (or a reedbed) shaking in the wind. That was too common a sight. Or was it the weakness and frailty of the reed that Jesus had in mind? A reed was helpless before the wind, and vulnerable (1Ki 14:15), but possibly Jesus wants them to acknowledge that John was not like that. Note the connection with the later quotation from Isaiah in Mat 12:20. There the Servant will deal tenderly with the broken reed. He has not come only for such as John.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Expresses His Full Appreciation of John But Points Out That Now Something Even Greater Has Come, The Coming In Force Of The Kingly Rule of Heaven (11:7-15).

Having sent His assurance to John Jesus now turns to the crowds, both in order to vindicate John and also to bring out an even more important fact, that what John had pointed to was now here. He declares that John is the greatest of all the prophets, because he has introduced what other prophets could only look forward to. As the introducer of the Coming One he is thus set in status above them all. He is the one promised in the Scriptures, the preparer of the way (Mat 3:3; compare Isa 40:3), the coming Elijah (Mat 11:14 compare Mal 4:5).

But now what he has introduced is coming into fruition. The Kingly Rule of Heaven is forcefully coming in (Mat 11:12). And all who enter that Kingly Rule will be greater than John, for they will enjoy a status that he as the introducer could not have. They will be directly servants of the King. And to be such a servant is to be the greatest in the Kingly Rule of Heaven (Mat 20:26; Mat 23:11). Precisely how forcefully His Kingly Rule will come in will shortly be revealed in Mat 12:22-32. And it is coming in through Jesus (Mat 12:28) in His manifestation of His power through the Spirit over all the forces of darkness.

Analysis.

a And as these went their way, Jesus began to say to the crowds concerning John, “What did you go out into the wilderness to see? A reed shaken with the wind? But what did you go out to see? A man clothed in delicate clothing? Behold, those who wear delicate clothing are in kings’ houses” (Mat 11:7-8).

b “But why did you go out? To see a prophet? Yes, I say to you, and much more than a prophet” (Mat 11:9).

c “This is he, of whom it is written, ‘Behold, I send my messenger before your face, Who will prepare your way before you’ ” (Mat 11:10).

d “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” (Mat 11:11).

c “And from the days of John the Baptist until now the kingly rule of heaven has been forcefully advancing (or ‘suffers violence’), and men of violence take it by force” (Mat 11:12).

b “For all the prophets and the law prophesied until John” (Mat 11:13).

a “And if you are willing to receive it, this is Elijah, who is to come. He who has ears to hear, let him hear” (Mat 11:14-15).

Not that in ‘a’ the question is as to what is basic about John, and in the parallel we discover it is that he is the coming Elijah. In ‘b the question is whether he is a prophet, and in the parallel mention is made of all the prophets. In ‘c’ he is to prepare the way for the coming king, and in the parallel the kingly rule of the king advances. Centrally in ‘d’ is the ‘greatness’ of all who are under the Kingly Rule of Heaven.

Fuente: Commentary Series on the Bible by Peter Pett

Christ’s Testimony Concerning John.

v. 7. And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?

v. 8. But what went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in kings’ houses.

v. 9. But what went ye out for to see? A prophet? Yea, I say unto you, and more than a prophet.

v. 10. For this is he of whom it is written, Behold, I send My messenger before Thy face, which shall prepare Thy way before Thee.

The purpose of this instruction was not to restore the authority of John the Baptist, which he himself is supposed to have endangered by his embassy to Christ, but to convince the people and especially the scribes and Pharisees of their inconsistency in accepting John the Baptist as a divinely appointed preacher and at the same time rejecting Christ, to whom he had always pointed. An important point: The excellencies of John’s character as herald should even now serve to make his message emphatic. For John had not been a reed shaken by the wind, after the manner of preachers that temper the truth to the sensitive fastidiousness of fashionable hearers, 2Ti 4:3, whom Luther calls reed-preachers, that do not risk life, honor, favor, but are guided by the demands of the people. Neither was John clothed in soft raiment, he did not use his influence, as he might easily have done, in his own interest, for his own benefit. That is the privilege of those that live in kings’ houses. In their case it is not objectionable, their station may even be said to demand it. But refinement, luxury, a life of ease is not the object of the true servant of God, he is not accustomed to wear such fine garments. But if your answer, speaking seriously, is that the object of. your quest was a prophet, then you were right. For John is a prophet and more. All the Old Testament prophets pointed far into the future and sang of a Messiah whose coming was still afar off. But John was the herald of One who was standing in the midst of the people, in regard to whose person he could bear witness. He was the second great Elijah, “whose life-work consisted in preparing the way for the Lord, Mal 3:1; he was the angel, whose message was to make ready the hearts of men for the Savior.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 11:7-8. What went ye out, &c. These, and the following questions, are in the style of the Hebrews; and according to the idiom of their language, imply a strong negation. The reader by recurring to the book of Job will meet many passages to confirm this observation; so that, according to this interpretation, the meaning is, “When ye went into the wilderness to John, with what design did you go?Not to see the reeds waving on the banks of Jordan;nor because he made a magnificent appearance, &c.” They went not to see a reed shaken with the wind; that is to say, no trifling, mean, wavering, or inconstant object, but one employed on a message of great importance; steady, upright, and consistent in his testimony. In this question the courage and constancy of the Baptist are applauded. By soft raiment, Mat 11:8 is meant such as is made of silk; which was so scarce and valuable in those early ages, that it was sold for its weight in gold. It was not to gaze at the splendid appearance of such as frequent the courts of princes, that they went into the wilderness to hear and contemplate the message of a man, plain indeed in his appearance, but who by the austerity of his life, sanctity of his manners, and diligence in performing the commission which he had received from above, drew the regard of the whole people. In this question, the austere mortified life of the Baptist is praised, and the spiritual nature of the Messiah’s kingdom insinuated. His forerunner did not resemble any of the officers who attended the courts of earthly princes; and consequently he himself was in no respect like an earthly prince. See Heylin, Grotius, and Macknight.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 11:7 . The answer to John’s question has been given; the disciples are withdrawing; but just as they are going away ( ) Jesus turns to the multitude that was present, and with some emotion proceeds to set forth to them, in the plainest way possible, the sacred character and the whole position of the Baptist, and by this means seeks to anticipate or correct any false opinion that might be formed regarding him.

The mark of interrogation should be placed after (in answer to Paulus and Fritzsche, who put it even after ); according to the correct reading (see the critical remarks), the animated style of the passage does not change till Mat 11:9 , so that forms a question by itself.

] at the time that John appeared in the wilderness. Observe that here stands , to behold , and immediately after the simple , to see . The more earnest expression is in keeping with the first question.

. .] figuratively , in allusion to the reed growing on the bank of Jordan, and meaning: a fickle and irresolute man . Others (Beza, Grotius, Wetstein, Gratz, Fritzsche, de Wette) understand it literally : “non credibile est, vos coivisse, ut arundines vento agitatas videretis.” This is not in keeping with the qualifying expression, . And how meaningless the question would be alongside the parallels in Mat 11:8-9 ! Comp. 1Ki 14:15 ; Eze 29:6 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2. The authority of the Baptist as preparing for way for the Messiah vindicated. Mat 11:7-15

7And as they departed,7 Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see?8 A reed shaken with [by] the wind? 8But what [What then] went ye out for9 to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings houses. 9But what went ye out for10 to see? A prophet?11 yea, I say unto you, and more than a prophet. 10For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11Verily 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 least12 in the kingdom of heaven is greater than he. 12And from the days of John the Baptist until now the kingdom of heaven suffereth violence [is assaulted by storm],13 andthe violent take it by force. 13For all the prophets and the law prophesied until John 14 And if ye will receive it, this is Elias [the Elijah], which was for to come [who was to come]. 15He that hath ears to hear,14 let him hear.

EXEGETICAL AND CRITICAL

Mat 11:7. Jesus began to say.The Lord hastened by His commendation to restore the authority of the Baptist, which he himself by his embassy had endangered.

A reed.The figure is derived from the lower banks of Jordan, where reeds grew in abundance; referring to a person wavering and easily influenced by outward circumstances (Olshausen, Meyer). With special allusion to what had just taken place: John will not waver in his faith, though on this occasion he seemed to do so. Some critics have taken the word in a negative sense: Surely ye would not see a reed, etc. (Grotius, de Wette, etc.). This, however, were not only idle, but would weaken the pregnant expression, shaken by the wind.

Mat 11:8. What then. , but, implies a silent negation.

In soft raiment.The , or only , according to B., D., Z., etc., are a mark of effeminate and luxurious persons. Under the first simile, Christ shows that John was not wavering in his faith; by the second, He proves that he had not dispatched his embassy from selfishness, or cowardly fear for his life. Both similes presuppose the fact, that His hearers had formerly regarded John as a person entirely inaccessible to such motives. The Saviour would now recall their former feelings of veneration for the Baptist. The antithesis, they that wear soft clothing, alludes to the enemies of John at the court of Herod Antipas, who were the occasion of his imprisonment.

Mat 11:9. One who is more than a prophet, .Fritzsche takes this as masculine; Meyer, as neuter, which seems to agree better with the context John was more than the prophets, as being the precursor of the Messiah. The meaning is, You have seen one who is greater than the prophets, although you have not understood his character.

Mat 11:10. Of whom it is written, Mal 3:1.In the original: Behold, I will send My messenger, that he may prepare the way before Me: and suddenly cometh to His temple the Lord whom ye seek, and the Messenger of the Covenant, whom ye desire: behold, He cometh, saith the Lord of hosts. In the Hebrew, Jehovah identified Himself with Messiah when announcing the forerunner; while in Matthew a distinction is made, and the text is presented as embodying a promise of God to the Messiah.

Mat 11:11. Among those born of women.Job 14:1, etc., , a general designation of man, more especially with reference to mankind before the coming of Christ. We must not overlook the use of the plural number. Gal 4:4 is not a parallel passage, but rather indicates the contrast. The expression, born of a woman, differs from that, born of women, just as Son of Man from man. The former expression is specially intended to refer to the human limitations of Christ, to His humiliation in the form of a servant.

There hath not risen a greater.Not merely a greater prophet (Rosenmller, etc.), but, in general, none greater than he. As preparing the way for the Messiah, John represented the highest perfection of the Old Covenant. The antithesis which follows: He that is least in the kingdom of heaven, etc., shows that the expression refers to superiority not in respect of moral righteousness, but of theocratic development and dignity. Hence it is needless to make an exception in favor of the patriarchs, as Olshausen proposes.

He that is less [least], .Meyer: Not he that is least, as the comparative is never used for the superlative. See Winers Grammar (p. 21815). De Wette entertains a different opinion, and translates least. But the passage is so important, that unless forced by the use of the language, we are not warranted in deviating from the literal expression, though we do not deny that the rendering, he that is least, gives good sense. The meaning is, he who is comparatively less in the kingdom of heaven, according to the standard of that kingdom (Cyrill, Theodoret, and others), or who occupies a lower place in it, is greater than John, in respect of the development of his faith and spiritual life. Maldonatus [quotes the logical axiom]: Minimum maximi majus est maximo minimi. Even the least in the kingdom of the New Testament enjoys what John could not have had, viz., peace in the finished work of Christ, and, with it, patience in suffering and death, and quiet expectation of the second coming of Christ, when every wrong shall be righted. Other commentators have applied the expression, less, to Christ Himself (Chrysostom, Luther, Melanchthon, etc.). The less, who at the time was eclipsed by the glory of John, will in the kingdom of heaven be greater (the punctuation of the verse being changed), or will as the Messiah excel him. But this interpretation is evidently untenable, as there could be no comparison of the kind between Jesus and John, certainly not without express limitation.16

Mat 11:12. And from the days.The days of Johns great usefulness were past. Jesus intimates in passing the coming calamities. He also indicates the immense contrast between the days of the Baptist and His own advent.

Suffereth violence, is assaulted by storm, .Explanations: 1. It is violently persecuted by the enemies, and the violent take it from men (Lightfoot, Schneckenburger, and others). But this is opposed to the context, which is evidently intended to explain the greatness of John, the contrast between the days of the Baptist and those of Christ, and the manifestation of the kingdom of heaven.2. As referring to the advancement of the kingdom of heaven by violent means: (a) Taking in the middle sense, as meaning, it forcibly introduces itself, breaks in with violence (Melanchthon, Bengel, Paulus). But this is incompatible with the expression which follows. (b) Passively: Magna vi prdicatur (Fritzsche); but this is arbitrary, (c) It is taken by violence, or intense endeavorsin the good sense (Hesychius: ).The expression is evidently metaphorical, denoting the violent bursting forth of the kingdom of heaven, as the kernel of the ancient theocracy, through the husk of the Old Testament. John and Christ are themselves the violent who take it by force,the former, as commencing the assault; the latter, as completing the conquest. Accordingly, this is a figurative description of the great era which had then commenced.

Mat 11:13. For all the prophets.Proof of what had just been stated. Difference between the character of the old period and the new era. All the prophets prophesied of that era, or predicted it; but they could not call it into existence. [The emphasis lies on prophesied, i. e., they only predicted the kingdom of heaven, as something future; while now, since the coming of Christ, it is an actual reality. In the Greek, the words, until John, precede the verb, and are connected with . John still belonged to the dispensation of the law, but on the very threshold of the dispensation of the gospel, whose advent he proclaimed. Usque ad Johannem lex, ab eo evangelium. Comp. Luk 16:16.P. S.]

Mat 11:14. And if ye will receive it.The antithesis with the preceding versethe prophets have prophesiedis here hinted at: now is the time of the fulfilment. The idea itself was before expressed as the kingdom of heaven suffering violence. This then furnishes an explanation of the manner in which it suffereth violence. John was the Elijah who was to come as the precursor of Messiah, according to Mal 4:5. The expression was metaphorical, and referred to the character of the precursor of Jesus as that of a prophet of judgment, even as the mission of Elijah had been symbolical of the coming judgment. The Jews, however, understood the passage literally, and expected that Elijah would arise from the dead, and actually appear among them (Wetstein, Lightfoot, Schttgen). Jesus removed this mistake (comp. Mat 17:12), by acknowledging John as the Elijah of whom Malachi had spoken. In one sense only may the prophecy have been still partially unfulfilled, as the second coming of Christ would also be preceded by judgments. But even then the character and mission of Elijah could only be metaphorical, not literal.

Mat 11:15. He that hath ears to hear, let him hear.Comp. Mat 13:9; Mat 13:43; Rev 2:7. A proverbial expression to evoke attention, or to mark a conclusion from certain premises. In the present instance, the inference was obvious. If the time of the first was past, the second and greater must be at hand. Thus Christ complied as far as possible with the request of the Baptist to pronounce Himself the Messiah. Those who knew the Scriptures, and believed them, would be able to recognize Him; while at the same time He would not assume the title before the people, since in their minds it was still connected with ideas of rebellion and carnal conquest.

DOCTRINAL AND ETHICAL

1. This passage affords a fresh view of the greatness of Jesus as compared with John, whom He first restores, and then acknowledges before the people, in whose presence John had almost reproved Him. The contrast appears most clear and distinct between John and Christ, between the Old and the New Testaments, between calm development and a stormy era. And as John had first testified of Christ, so Christ now bears testimony of John.
2. In truth, the Baptist himself was a sufficient reply to his own inquiryArt Thou He? His being offended implied a doubt in his own mission. Hence also it could only be transient.

3. The violent manifestation of the kingdom of heaven upon earth was brought about by the holy violence of John and Jesus, who ushered this kingdom into a sinful world.
4. [Dr. Thomas Scott: In every age, the kingdom of heaven suffereth violence, and the violent take it by force. They who are determined at all adventures, to find admission, will surely succeed: but such as postpone the concerns of their souls to worldly interest, pleasures, and diversions, will be found to come short of it; as well as those who seek salvation in any other way than by repentance toward God and faith in his beloved Son. Matthew Henry: The kingdom of heaven was never intended to indulge the ease of triflers, but to be the rest of them that labor. Comp. Luk 13:24 : Strive () to enter in at the strait gate.P. S.]

HOMILETICAL AND PRACTICAL

The glory of the Lord as it appears by the side of John.Entire freedom from all jealousy in its full majesty (John and Christ).The commendation of the Baptist as reflecting greater glory upon the Lord than even on John 1. As exalting the Baptist; 2. still more the Lord (uttered at such a moment, after such experience, in such terms, with such reservations as to His own person).In what sense those who are least in the New Covenant are greater than the greatest under the Old.Every fresh manifestation of the kingdom of heaven requiring heroism of faith.Christ bringing the kingdom of heaven to this earth and at the same time taking the kingdom of heaven by force for this earth.The kingdom of heaven passing from its typical form into reality through the faithfulness of His witnesses.Holy violence.Christs perfect suffering constituting His perfect violence.17Clearness of the Old Testament testimony about Christ.He that hath ears to hear, let him hear: the loudest call to a life of faith: 1. As pointing to our original calling, to hear; 2. as condemning the sin, that man has ears, yet does not hear; 3. as an admonition to come to the knowledge of Christ by our hearing.Properly to understand the Scriptures, is to know Christ.Every call of God is at the same time both general and special.

Starke:Does it become a servant of the cross of Christ to imitate the pomp of the world, or to trim his sails to the wind?Wavering preachers cannot expect stable hearers.They who are under the influence of the love of the world, will scarcely prove fit to root it out of the hearts of others, Luk 10:30.Hedinger:We must be thoroughly in earnest if we are ever to reach heaven.As the substance exceeds the shadow, so the grace of the New, that of the Old Testament, Col 2:17; Heb 8:5; Heb 10:1.Gerlach:Knowledge of Christ is the sole standard for measuring spiritual greatness.

Heubner:Jesus commends John after his disciples have left His presence. Let this serve as an example.18Jesus knew the Baptist better than the latter knew himself.Human opinions are like the wind: beware of being their weathercock.Independence a high honor and glory.

Footnotes:

[7] Mat 11:7.[Lit.: And as these were departing, .P. S.]

[8] Mat 11:7.[Conant and the revised N. T. of the Am. Bible Union: behold, for see, to express more fully the meaning of , to gaze, to look upon, as a public spectacle.P. S.]

[9] Mat 11:8.[For is unnecessary; .]

[10] Mat 11:8.[Correct as to the sense. The text rec. (with Cod. Alex, as edited by Cowper) reads after , probably from Luk 7:25. Codd. Sinait., Vaticanus, the Latin Vulgate (mollibus), and other ancient authorities omit it. So Tischendorf, Tregelles, and Alford. Lachmann retains the noun, but in brackets.P. S.]

[11] Mat 11:9.[After an ancient reading of Cod. B.: But why went ye out? to see a prophet? ; ; Lange, with Tischendorf Meyer, and Alford (who, however, omits the punctuation after , regarding the whole as one sentence) adopt this reading, which has now the additional weight of the Cod. Sinaiticus; but Lachmann and Tregelles defend the usual reading: ; ; the only real difference is as to the position of .P. S.]

[12] Mat 11:11.[Lit.: less, or the lesser, . So Lange, van Ess, the Latin Vulgate (minor), and all the older English versions. Wiclifs, Tyndale, Cranmer, Geneva (less), the Rhemish (the lesser). But Luther (der Kleinste), de Wette (der Geringste), and the authorized English version (least) render the word in the superlative. Dr. J. A. Alexander ad loc. calls this one of the few groundless innovations introduced by the translators of King James Bible. But this is too hasty. The translation depends on what we supply to the comparative . If we supply: than John the Baptist, less or the lesser is the proper translation; but if we supply: than all others ( ) which is likewise allowable (see Winer, p. 218) and even preferable, the English idiom seems to require he that is least, or the least. See Exeg. Notes.P. S.]

[13] Mat 11:12.[In Greek: , Lange: wird mit Sturm angelaufen; Luther: leidet Gewalt (suffers violence). All English versions from Wiclif to that of King James have: suffereth violence after the Vulgate: vim patitur. See Exeg. NotesP. S.]

[14] Mat 11:15.The verb is omitted by Tischendorf [and Alford] after Codd. B., C., etc. [But Cod. Sinait. has it.P. S.]

[15][Sixth German ed., Leip., 1855 ( 35). The original quotes p. 280, which is no doubt an error of the printer. Winer says that we must supply to either () , or . Meyer (Com., p. 247) prefers the latter and explains (p. 248): He who shall occupy a lower standpoint or degree of value and dignity in the kingdom of the Messiah, than John the Baptist now occupies in the old theocracy, is greater than he, of whom I have just said such great things. I much prefer to supply , and explain: John being nearest to Christ and standing at the very threshold of His kingdom is quoad statum the greatest of all Old Testament prophets and saints; but the least or humblest Christian who has actually entered into the gospel dispensation is quoad statum or as to his standpoint (not as to personal merit) greater than he. It is not denied, however, that John may hereafter enter into the kingdom of the Messiah, and then occupy a much higher position than millions of Christians. The comparison refers only to his present position in the .P. S.]

[16][Dr. Wordsworth, from respect for the fathers, endeavors to combine the interpretation of Chrysostom, Enthymius, Theophylact, with the other, but at the expense of clearness Alford declares the former to be entirely adverse to the spirit of the whole discourse, and agrees substantially with Meyer. Alexander is here very unsatisfactory, and weakens the force of this profound passage by reducing it simply to this: All that is really asserted is, that one inferior to John in some respect is greater in another. But a what respect?P. S.]

[17][So also on the part of his disciples. Ambrose in Luk 11:5 (as quoted by Wordsworth): Vim facimus Domino, non compellendo, sed flendo; non provocando injuriis, see lacrymis exorando. O beata violentia! Hc sunt arma fldei nostr.P. S.]

[18][Comp. the remarks of Matthew Henry: Christ spoke thus honorably of John, but as they departed, just as they were gone, Luk 7:24. He would not so much as seem to flatter John, nor have these praises reported of him. Though we must be forward to give to all their due praise for their encouragement, yet we must avoid everything that looks like flattery, or may be in danger of puffing them up. Pride is a corrupt humor, which we must not feed either in others or in ourselves.P. S.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

“And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? (8) But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. (9) But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. (10) For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. (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. (12) And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. (13) For all the prophets and the law prophesied until John. (14) And if ye will receive it, this is Elias, which was for to come. (15) He that hath ears to hear, let him hear.”

The last words in this passage of our Lord’s discourse, implies somewhat contained in it which requires deep attention. In this view I conceive the 10th verse to be the most weighty. If the Reader will turn to the Scripture which the Lord Jesus quotes from his servant, the Prophet Malachi, (Mal 3:1 .) he will discover a very striking difference in the manner in which Jesus useth the words; from what, they are there. In the words of the Prophet, it is Jehovah the Lord of Hosts speaking to the Church concerning John.

He shall prepare the way before me. But here, as the Lord of his temple, Christ is spoken to on the same subject; and now the words are, behold I send my messenger before thy face, which shall prepare thy way before thee. What a decisive proof of the Oneness in the divine nature, in the me and thee; Jehovah’s way, and Christ the Mediator’s way is one and the same. And what can be more full in point to the Godhead of Christ? And hence it must undeniably follow, that the way of both, being one and the same; He, who is the Lord of his temple, and the Angel of the covenant, is One, with the other Persons of Jehovah, in nature, in essence, in way, will, and work; in property, honor, and worship; and in all the divine attributes, perfections, and glory! Hail! thou Almighty Jesus, whom all thy people delight in! Oh! for ears to hear what the Spirit saith concerning time to the Churches! See Mat 3 and Commentary throughout.

If I detain the Reader a moment longer on this discourse of Jesus, it shall only be to make a short observation on that passage in it, in which the Lord speaks of the kingdom of heaven suffering violence, and the violent taking it by force. There can be no doubt concerning what is meant by the kingdom of heaven for the whole tenor of scripture refers this to the kingdom of grace upon all occasions, when speaking of the things of this life. But the violence this kingdom is said to suffer, and the being taken by three, these are terms not so clearly to be understood. The whole tide of Commentators, as hr as I have seen, are all running in one, and the same opinion, that the words have reference to John’s preaching, and the effects wrought upon the minds of the multitude thereby which flocked to his baptism. But I am free to confess, none of them satisfy my mind upon this subject. John’s preaching of repentance can hardly be supposed to imply a violence done to Christ’s kingdom, neither did it produce such an holy earnestness as might carry the expression of the violent taking it by force. See the parallel passage. Luk 16:16 , I do not presume to speak decidedly on this, or any other portion of the word of God, which may be considered in the least of doubtful meaning; but I am rather inclined to think, the violence Christ’s kingdom is said to have sustained by John’s preaching, refers more to the opposition made against it by the powers of darkness, than to the conciliating the minds of men to it by his outward ministry. John’s chief scope of preaching was, as the herald of Christ, to testify of his approach, and that now it was very hear. The hellish malice of the enemy is thereby the more excited, in proportion as Satan knew his kingdom was now tottering in the centre. See Mal 4:1 . And as John called the great mass of Pharisees and Sadducees, which came to his baptism, a generation of Vipers, (See the Commentary on Mat 3:7 .) it might be said the kingdom suffered violence from them, but cannot be conceived, !that these were among the violent said to take the kingdom by force. But I leave the Reader to his own thoughts on the passage, under divine teaching, without adding aught more upon it.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?

Ver. 7. And as they departed ] Due praise is to be given to the good parts and practices of others; but rather behind their backs than before their faces, lest we be suspected of flattery, than the which nothing is more odious. Aristobulus, the historian, wrote a flattering book of the brave acts of Alexander the Great, and presented it to him. He read it, and then cast it into the river Hydaspes, telling the author that he had deserved to be so served as his book was, Tu dignior eras ut eodem praecipitareris, qui solus me sic pugnantem satias.

A reed shaken with the wind ] A thing of nothing: a worthless, poiseless person. So the Jews esteemed John Baptist after a while, whom at first they so much admired. But he soon grew stale to them, and then they shamefully slighted him, Joh 5:35 . And did not the Galatians do the like by St Paul? Once they could have pulled out their eyes for him; afterwards they would have pulled out his eyes if they could have come at him. “Where is then the blessedness ye spake of?” saith he; q.d. Once you held and professed yourselves a people much blessed in me, a how come I am now so fallen out of your hearts? But people are overly soon sated with the heavenly manna, and their affections to godly ministers are as Joab’s dagger, as soon in, and as soon out. Principes farebant Luthero, sed iam iterum videtis ingratitudinem mundi erga ministros, said Melancthon.

a Gal 4:15 , , Beatitudinis praedicatio. Beza.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

7 30. ] The discourse divides itself into TWO PARTS: (1) Mat 11:7-19 , the respective characters and mutual relations of John and Christ: (2) Mat 11:20-30 , the condemnation of the unbelief of the time ending with the gracious invitation to all the weary and heavy laden to come to Him, as truly .

Fuente: Henry Alford’s Greek Testament