4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and

see:

testimony, but have personal satisfaction. Thus would a stronger faith be begotten in their minds. See a somewhat similar instance, John iv. 42.

3. Art thou he that should come, &c. That is, art thou the Messiah, or the Christ? for the Messiah was often spoken of by the Jews as "He that cometh." Their question was in the current language of the Jews, and readily understood. The nation was in daily expectation of the appearance of Him of whom Moses and the prophets did write. John i. 45; vi. 14. See also Gen. xlix. 10; Isa. ix. 1-7; xi. 1-5; ch. liii.; lxi. 1--3; Dan. ix. 24-27; Mal. iii. 1.

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

siahship, they might possess the means of attaining firm faith. For although miracles had been performed by the prophets, none had performed so many, or under such circumstances, or with such astonishing energy, as Jesus.

5. The blind receive their sight, &c. Matt. viii. 3; ix. 18-30. He did not name all his miracles; but these would serve as a sample. John's disciples were well acquainted with the ancient prophecies. They knew that such miracles were foretold as proper to the Messiah. Isa. xxxv. 4-6. And they could easily draw the conclusion, which Jesus designed they should, that he was the one who should come, and that 4. Go and shew John, &c. As on another need not be looked for or exother occasions, our Lord was circum-pected. Even the common people, who spect in his answer. He gave no had not enjoyed the benefit of John's opportunity to the watchful and envi- particular instructions, were convinced ous Pharisees to bring an accusation by this evidence, being such a remarkagainst him, Luke vi. 7, which would able fulfilment of prophecy. John vii. have been the consequence of distinctly 31; ix. 32, 33; Matt. xii. 23. And beasserting his Messiahship; nor did he cause the Pharisees wilfully closed thus excite the people to any tumultu- their eyes, and would neither believe, ous demonstrations on his behalf. John nor suffer others to believe, if by slanvi. 15. At the same time, while he der and misrepresentation they could avoided a direct answer, he directed prevent it, Jesus pronounced them withthe attention of John's disciples to cer- out excuse. John xv. 22-24. T And tain facts which afforded sufficient evi- the poor have the gospel preached to dence of his divine mission. He ap- them. This was an additional characpealed to his miracles; and these, how- teristic of the Messiah. While the ever some who are wise in their own heathen philosophers and Jewish scribes conceit may regard them, he considered courted the rich and powerful, and to be proper and satisfactory proof that despised the poor, and the Hebrew God sent him and was with him. John prophets had addressed chiefly those v. 36; x. 37, 38; xv. 24. Nicodemus occupying high stations,-Jesus devowas wise enough to see, and honest ted himself with equal assiduity to rich enough to acknowledge, the force of and poor, to the honorable and to the this testimony. John iii. 2. And it despised. He acknowledged no diswas to this testimony that Jesus ap- tinction among men, except that of pealed, when the message of John was moral character; and even this distincdelivered by his disciples. "Go and tion he labored to diminish, by purifyshow John again those things which ye ing the hearts of the wicked, and washdo hear and see." Luke says that, while ing them from their sins, that all might the messengers of John were present, become in character, as they already "in that same hour he cured many of were by birth and preservation, the their infirmities, and plagues, and of children of God. He taught the unievil spirits; and unto many that were versal paternity and love of God, the blind he gave sight." Luke vii. 21. universal brotherhood of man, and laSuch was the evidence to which Jesus bored for and promised the ultimate called the attention of John's messen- moral purity of all God's children, and gers; so that whether they or their their enjoyment of their Father's presmaster had doubts concerning his Mes-ence and smiles. Hence the Pharisees

ye out into the wilderness to see? | soft clothing are in kings' houses. A reed shaken with the wind? 9 But what went ye out for to 8 But what went ye out for to see? A prophet? yea, I say unto see? A man clothed in soft rai-you, and more than a prophet. ment? Behold, they that wear proposed this question, to counteract the impression which might be made on the multitude by the message of John, that he was wavering in his mind and undecided whether or not Jesus were the promised Messiah. The form of the question, and the manner of its connexion with the context, are such as to imply a decided negative answer. As if he had said, The man whom you saw in the wilderness is not one of a yielding, flexible spirit, disheartened by slight difficulties, and ready to renounce his faith, because some of God's ways are mysterious; but the contrary in every respect.

10 For this is he of whom it is character of John. He foretold the near approach of the reign of grace, or kingdom of the Messiah; and he also taught the necessity of faith in Him who was approaching, repentance of sin, and the practice of virtue. Luke iii. 3-14. John was more than an ordinary prophet. The Jews themselves had assigned different degrees of eminence to the prophets; esteeming those most highly favored of God, who had most clearly perceived and most distinctly announced the character and offices of the Messiah. According to this rule, John was more eminent than any other. Not only was he him8. Soft raiment. Voluptuous and self a subject of prophecy, but he was effeminate persons were accustomed to the herald of Christ, predicted his imwear very fine, soft garments, made of mediate approach, witnessed his comlinen or other delicate materials. Such ing, and inducted him into office; at persons were found, and such garments the completion of which service, he worn, as our Lord intimates, in pala- witnessed the descent of the heavenly ces, in the dwellings of the rich. From spirit, and heard the divine declaration, persons of this class, firmness in the by which he was assured beyond doubt midst of trials, or courage to endure that the Son of God had come, who privation and want, could not be ex- should baptize with the Holy Ghost, pected. But such was not John. His and take away the sin of the world. raiment was a coarse manufacture of John i. 29-34. Such was John. His camel's hair, and it was bound about instructions and predictions, therefore, his loins by a leathern girdle; his food were worthy of full confidence and also was of corresponding quality, belief. And though persecuted, like plain, coarse, and not adapted to grat- the prophets that were before him, it ify a vitiated appetite. Such a man need not be feared that he would abanwould not be easily shaken. The don his confidence in God, or doubt the storms of adversity would not move fulfilment of all which the spirit of him; nor would he be driven to desper-truth had uttered through his lips. Even ation by imprisonment or suffering. though he might not fully understand It must not be supposed that he the reason why Jesus forbore to declare doubted the providence of God, or the his Messiahship, in words, yet, witnesstruth of his own mission, even though ing his works, he remained steadfast in he sent to inquire whether Jesus were faith, and had sent his disciples in he that should come. His whole char- order that they might attain renewed acter and former habits of life forbade and increased confidence and assurthe conclusion that he had become ance. doubtful and impatient, on account of his embarrassments, or that he meditated a renunciation of the truth he had proclaimed in the name of the Lord.

9. A prophet? yea, I say unto you, and more than a prophet. The word prophet seems here to signify both a religious teacher, and a foreteller of fnture events. Such, at least, was the

10. For this is he of whom it is written, &c. The quotation is from Mal. iii. 1. A similar prediction is found in Isa. xl. 3, and applied by John to himself, John i. 23, and by the evangelist to John, Matt. iii. 3. The Jews confidently expected that the advent of the Messiah would be heralded or announced by an eminent messenger. And Jesus here assures the multitude

written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

kingdom of heaven, is greater than he."

12 And from the days of John the Baptist, until now, the king

11 Verily, I say unto you, Among them that are born of wo-dom of heaven suffereth violence,

men, there hath not risen a greater than John the Baptist: notwithstanding, he that is least in the

and the violent take it by force.
13 For all the prophets and the
law prophesied until John.

enjoyed greater privileges and advantages. Our Lord seems to refer to the same fact, Matt. xiii. 16, 17.

that this prediction was already ful-greater than the other prophets. They filled, and the expected messenger had appeared in the person of John, whom they had seen, and by whom, probably, many of them had been baptized. He did not openly and plainly announce himself as the Messiah; but he called their attention to a very important fact, which, in connexion with his works, would naturally remove their doubts on the subject. See note on ver. 14. Prepare thy way before thee. That is, to prepare the minds of the people for his approach; to arouse them from their slumbers; to assure them that the promised Deliverer was at hand; to persuade them to abandon their sinful habits, that they might readily hear and embrace the laws of righteousness which the Messiah would promulgate. See note on Matt. iii. 3.

12. From the days of John, &c. That is, from the time when John commenced preaching in the wilderness. The kingdom of heaven suffereth violence, &c. Or, is invaded. Allusion is here made to the manner in which hostile troops rushed upon a besieged city, or pressed into it when taken. The meaning is, that since the time when John announced the commencement of the reign of grace, or the kingdom of heaven, there had been great excitement among the people, who had rushed in crowds to obtain its privileges and advantages. Many, doubtless, were hoping for temporal honors and possessions, in consequence of thus early professing regard for this kingdom, and welcoming its establishment. Others probably attached themselves to Jesus, in hope of religious instruction and improvement. There is no evidence, however, that any fully understood his character, at the first; even the apostles, notwithstanding his instructions, remained imperfect in this knowledge, until after his ascension. But, for some reason, and under the influence of some motive, vast multitudes were in almost perpetual attendance on Jesus, even as they had swarmed around John, that they might know more concerning the kingdom of heaven. See Matt. iv. 25; v. 1; viii.

11. Among them that are born of women, &c. That is, among men. The phrase is emphatic. The meaning is, there never was a man more highly favored and distinguished than John. He was more than a prophet, or greater than any of the prophets. Some of the reasons why John appears greater or more eminent than any of his predecessors are mentioned in the note on ver. 9. He that is least in the kingdom of heaven is greater than he. Surely not in office and dignity; and not necessarily in holiness of character. The meaning seems to be this; those who entered the kingdom of heaven, by becoming true disciples, enjoyed greater privileges than John, because they wit-1, 34; ix. 8, 36; xi. 7. nessed not only the miracles of Jesus, but his manner of life generally, in which his divine character was manifested, and listened to the oracles of truth, the precepts of righteousness and true holiness, the exceeding great and precious promises, the "gracious words which proceeded out of his mouth." Luke iv. 22. Hence they, even the humblest of them, were greater than John, in the same sense that he was

"There is no

allusion here to the manner in which individual sinners seek salvation; but it is a simple record of the fact, that multitudes had thronged around him and John to hear the gospel."- Barnes.

13. For all the prophets and the law prophesied until John. By the law is here meant the five books of Moses; by the prophets, the prophetical books. The writings are put for the authors. The meaning is, that a change had been

14 And if ye will receive it, this is Elias which was for to come. made in the method of instruction and religious culture. The law and the prophets, or the Mosaic dispensation, gave place to a new and more glorious dispensation, when the kingdom of neaven commenced, which was announced by John. Allusion is made to the work for which the law was designed, implying a sufficient reason why it should be superseded in its authority by the laws of the new kingdom, in Gal. iii. 24, 25.

15 He that hath ears to hear, let him hear.

the Elias of the prediction. When John declared that he was not Elias, John i. 21, he doubtless spake according to their literal understanding of the prophecy, meaning that he was not the identical Elijah who formerly lived, but not denying that he came in the spirit and power of Elijah. Luke i. 17.

Jesus seems to have had a double object in thus asserting that John the Baptist was Elias, or the person foretold as the forerunner of the Messiah. (1.) He thereby added his testimony to the dignity and authority of John's mission, and confirmed the faith of the people in him as a prophet and teacher of truth. (2.) He furnished them an additional reason for believing in himself as the true Messiah; for, in addition to the evidence resulting from his miracles and his dispensation of the gospel to the poor, to which he had already called their attention as characteristics of the Messiah, he now assured them that the expected forerunner had appeared. Thus, while he refrained, for prudential reasons, from a plain and positive declaration that he was the Messiah, he presented abundant evidence of the fact, from which both friends and enemies might draw their own conclusions. And blessed were they who were not prevented from believing, by the want of an exact correspondence between their expectations and the existing state of facts.

14. And if ye will receive it. This expression indicates that what follows did not correspond with the hopes and expectations of the hearers; that a fact was about to be announced, which would be difficult to receive, or credit, or even fully to comprehend. This is Elias, which was for to come. Elias (or Elijah, see note on Matt. i. 2,) was a prophet of great renown, whose departure from this world was eminently signalized. His history is recorded at length in the two books of the Kings. Malachi, the last of the old prophets, had foretold that the Messiah should be preceded by Elijah, as a herald to announce his approach and prepare his way. Mal. iv. 5, 6. This prediction the Jews understood literally; and they expected that not only one having the spirit and power of Elijah, but Elijah in person, would appear, to usher in the glorious reign of the Messiah. They seem also to have expected that Jeremiah, and per- 15. He that hath ears to hear, let him haps other prophets, would reäppear, at hear. A proverbial expression, used by the Messiah's advent. Matt. xvi. 14; our Lord, indicating that what he had Luke ix. 7, 8. Jesus here assures them said was worthy of fixed attention and that the prediction, in its spirit and true profound meditation. It is observable meaning, was already fulfilled. John that he never uses this proverb in applithe Baptist, endued with a 'spirit and cation to his instructions which were power like Elijah's, had appeared, and expressed in plain and literal terms; performed the labor foretold of him. but it is used in connexion with instrucIt was difficult for the Jews to over- tions delivered in figurative or prophetic come their expectations of a literal language. Matt. xiii. 9, 43; Mark iv. coming of Elijah, and to understand 23; vii. 16; Luke xiv. 35. In this how the prophecy could be fulfilled in case, he had declared John to be Elias, another person. To this difficulty our not literally, but figuratively. He cauLord alluded, saying, if ye will receive tioned his hearers to meditate on what it; or, if ye can comprehend and credit he had said, and to endeavor to compreit. Many were unable to understand hend and believe his testimony; and, the matter. Indeed a subsequent acmoreover to consider the natural con count indicates that the disciples them-nexion between John as Elias, and himselves did not understand it. Matt. xvii. 10-13. But they at last understood that John the Baptist was truly

self as the Messiah. Let him, who has sagacity to discover the important truths contained in my words, see that