And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind?

“(Hom. xxxvii.) Sufficient had been now done for John’s disciples; they returned certified concerning Christ by the wonderful works which they had seen. But it behoved that the multitude also should be corrected, which had conceived many things amiss from the question of John’s disciples, not knowing the purpose of John in sending them. They might say, He who bare such witness to Christ, is now of another mind, and doubts whether this be He. Doth he this because he hath jealousy against Jesus? Has the prison taken away his courage? Or spake he before but empty and untrue words?”

“Was it for this ye went out into the desert to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused against Me by the sting of envy, and he seeks empty honour by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment? But his clothing is camel’s hair. This is that He adds, But what went ye out for to see? A man clothed in soft raiment?”

“(Doctr. Christ. iii. 12.) In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom he lives, either has some1 meaning therein, or else is dissolute.”

“(Hom. in Ev. vi. 2.) This He proposes, not to assert, but to deny. For if but a breath of air touch a reed, it bends it one way or other; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness. The Lord’s meaning then is,”

“These things having been said, the Lord passed on to teach and to preach; and this for three reasons. One reason is, that what he had said in word he might show by example; Acts 1:1: "Jesus began to do and to teach." Likewise, that he might show that preaching must be done even to the impious. Whence to the Romans 1:14: "I am a debtor to the wise and to the unwise." Likewise, that he might give others a place to preach, as is found in 1 Corinthians 14:30: "But if anything be revealed to another sitting, let the first hold his peace." Now when John had heard in his bonds the works of Christ. The teaching of Christ has been set forth, and confirmed, and the preachers have been instructed; here the rebellious are confuted. And first he confutes the disciples of John; second, the Scribes, at "But as they departed," etc. Concerning the first he does three things. First he confutes those who doubt; second he argues against the crowds, at "But to what shall I liken this generation?" Third he renders thanks concerning the faith of the apostles, at "At that time Jesus answering said," etc. Concerning the first, first the question is posed; second the solution of the question, at "And Jesus answering," etc. He says therefore, "when he had heard in his bonds the works of Christ." The occasion is set forth, why he sent these men. The same is found in Luke 7:18, though in a different order. He says therefore that he was in bonds, as above in chapter 4. Then Jesus began to work miracles. And this was fitting, that the sun should not appear while the clouds still were. Below: "the law and the prophets until John." "The works," that is, the miracles, "of Christ, sending two of his disciples, he said to him." Some wish from this to condemn John, on the ground that he doubted whether he was the Christ, and it is agreed that one who doubts in faith is an unbeliever. Ambrose, on Luke, says that this question was not one of unbelief, but of piety: for he does not speak of the coming into the world, but of the coming to the Passion. Whence he marvels if he had come to suffer, just as Peter said: "Be it far from thee, Lord." But against this Chrysostom says, that John knew beforehand from the beginning, when he said, "Behold the Lamb of God," John 1:29. It is agreed therefore that he knew that he would be the victim to be immolated; whence he is here commended by the Lord, that he is more than a prophet; for prophets know future things. Another explanation is Gregory's, that the question is not about the coming into the world, nor to the Passion, but about the descent into hell, because John was near to going down to hell, and therefore he wished to be assured: "Art thou he who is to come," etc. But against this Chrysostom objects: among those who are in hell there is no state of repentance, whence it seems that he would say this in vain. But this is not against Gregory, because he wished not that he should announce conversion to the captives, but that the just might rejoice. Another response. We read that the Lord often asked questions, not because he doubted, but that he might remove calumny, as in John 11:34 he asked concerning Lazarus, "Where have you laid him?" — not because he did not know, but so that those who would show the tomb could not deny it, nor calumniate: thus it was likewise concerning John. Because his disciples were speaking ill of Christ, therefore he himself sent them, not because he himself doubted, but lest they should speak ill, but rather confess. But why had he not sent them before? Because before he was always with them, and so he himself assured them; but when he wished to depart from them, he wished that they themselves should be made certain through Christ. He says therefore, "Art thou he who is to come, or do we look for another?" It is true, that our fathers awaited thee, as is found in Exodus 4. "And answering he said to them," etc. Here Christ's response is touched upon. John had many disciples, as is found in John 4. There was therefore a contention among them, because seeing the works of Christ they preferred Christ to John; likewise seeing the abstinence of John, they preferred John to Christ. Whence first he sets forth the question; second he commends John. Concerning the first he replies with regard to the coming unto the Passion. The time will come when God is to suffer, and many will be scandalized, because "to the Jews it is a scandal," 1 Corinthians 1:23. Whence he answers as to when this will be. According to Chrysostom he wishes to show that he has come whom the prophets foretold. Whence through the prophets three things had been promised. At one time the coming of God was promised, in some texts the coming of a new teacher, in some the coming of sanctification and redemption. How then shall we know that this one is he who is to come? And he answers in the manner in which it is answered in Isaiah 35:4: "Behold God will come, and will save us," etc. Whence you will see these miracles. "Tell John therefore what you have heard," in his teachings, "and have seen," in his miracles. Likewise a teacher was promised; Joel 2:22: "Sons of Sion, rejoice"; and it follows, "for he has given you a teacher of justice." "The blind see," etc. And this according to the letter. Likewise, if you ask when he will come: Isaiah 61:1: "The spirit of the Lord is upon me, he has sent me to announce to the meek," or to evangelize; and this is signified, when it is said, "the poor have the gospel preached to them." He wished to signify something proper to this, as if he were to say: he will come to set forth a new teaching. "The poor have the gospel preached to them," that is, poverty itself is evangelized; whence above 5:3: "Blessed are the poor in spirit," etc.; Luke 4:18: "The spirit of the Lord is upon me, wherefore he has anointed me, he has sent me to preach the gospel to the poor." Likewise there will come someone sanctified, sanctifying sinners. Whence Isaiah 8:13: "The Lord of hosts, him sanctify." Whence to some sanctification was promised, and when these were sanctified others would be scandalized; whence it is said, "and blessed is he who shall not be scandalized in me." Whence to the Hebrews, last chapter, 12: "Wherefore Jesus also, that he might sanctify the people by his own blood, suffered outside the gate." Therefore he shows the signs concerning his coming. And if we speak morally, by this the whole process of the sanctification of man is signified. For first blindness befalls the sinner, when reason is darkened; Psalm 57:9: "Fire has fallen upon them, and they have not seen the sun"; and Isaiah 43:8: "Bring forth the blind people, and having eyes." One is called lame when the mind is drawn to different things, as is said in 3 Kings 18:21: "How long do you halt between two sides?" Likewise he becomes ulcerous in his snares, and leprous, because then he cannot be withdrawn, and he infects others. And afterward he becomes deaf, because chastisement is not heard. Further, he dies; Ephesians 5:14: "Rise, thou who sleepest, and arise from the dead." And the Lord heals all these. Last he becomes poor in spirit, so that there is no soundness in him; Psalm 37:8: "For my loins are filled with illusions, and there is no soundness in my flesh," etc. And the Lord heals these, and once healed they ascend to a certain solidity of mind, where there is true peace: "Much peace to them that love thy law, and to them there is no stumbling block," Psalm 118:165. "But as they departed," etc. Here he satisfies the doubt of the crowds. Now the crowds had heard the testimony of John concerning Christ; but now they seemed to doubt. For they could have had three things in their heart, because for a threefold reason someone changes his word: either on account of fickleness of mind, or on account of some advantage, or because out of a human spirit, when he does not know the truth, and afterward comes to know it. Psalm 93:11: "For the Lord knows the thoughts of men, that they are vain." Therefore first he excludes from him fickleness; second, the desire of advantage; third he shows that he has prophetic truth. He says therefore, "as they departed," etc. The Lord teaches us great courtesy, because he was unwilling to praise John while his own disciples were present, just as he would not praise anyone in his own presence, as is found in Proverbs 27:2: "Let another praise thee, and not thy own mouth: a stranger, and not thy own lips." Because if he who is praised is good, he blushes; if he is bad, it flatters him. "Jesus began to say to the crowds: What went you out into the desert to see? Did you go out to see a reed? No. But you went out to see a steadfast man." Now a reed is easily moved; whence a mind quickly changeable is reckoned as wind. To the Ephesians 4:14: "That we be now no more children tossed to and fro, and carried about with every wind." Likewise he is not fickle for the sake of some advantage. "But what did you go out to see?" For all riches pertain to some utility of the body, and this either in food, or in clothing: and it is clear that in neither of these does he show any concern. It is not to be believed therefore that he says this for the sake of some advantage; whence he says, "What did you go out to see? A man clothed in soft garments?" And why does he make no mention of food? Because there could be no doubt about it. For he was clothed in camel's hair. Whence "they that are clothed in soft garments are not in the desert, but in the houses of kings." It is expounded otherwise according to Chrysostom. Some become fickle by nature, some by delights, as Hosea 4:11: "Fornication, and wine, and drunkenness take away the heart." The first he removes by what was said before; the second by this, that he says "clothed in soft garments"; therefore he is not inconstant from the delights of life. But here a question can be raised concerning the delights of dress, whether it is a sin; because if it is not a sin, it would not be imputed to that rich man who was clothed every day in purple and fine linen, Luke 16:19. Augustine answers, that such things are not to be considered in themselves, but the disposition of the one who uses them: for each one ought to dress according to the manner of those who live together with him, and therefore custom is rather to be examined closely. For in some lands all, or most, are clothed in silk. Whence some dress more strictly, some more loosely, and in either way a distinction is made: if more strictly, either with a good intention, and this is good, or on account of vainglory, and this is bad. If more loosely, either on account of pride, and this is bad, or for the sake of signification, as in the case of the bishop and the priest, and this is good. Mystically, by the men who are clothed in soft garments, flatterers are signified: for he is clothed in soft garments who contrives with flattering words, so that proud men might seek glory by means of the mouth. And Proverbs 29:12: "The prince who gladly hears words of lying, has all his servants wicked." But they might say: he is not inconstant, but he speaks by a human spirit; therefore he removes this too: "But what did you go out to see? A prophet," etc. Whence he bears witness that he spoke not by a human spirit, but by a prophetic one. Whence first he shows that he is a prophet; second, more than a prophet. For he was a prophet, as is found in Luke 1:76: "And thou, child, shalt be called the prophet of the Most High," etc. Likewise he extols him above the prophets, saying, "I say to you, even more than a prophet": and this in three respects. First, because it belongs to a prophet to foretell future things; but this man showed not only future things, but even present things, saying: "Behold the Lamb of God, behold him who takes away the sin of the world." Likewise he is called not only a prophet, but also the Baptist, as above in chapter 3. Likewise a forerunner, as is found in Luke 1:76: "For thou shalt go before the face of the Lord to prepare his ways." Likewise as to the manner: for he acted more miraculously than a prophet, because this one prophesied from the womb, others did not, as is found in Luke 1:44: "For behold, as soon as the voice of thy salutation came in my ears, the infant leaped for joy in my womb." "For this is he of whom it is written." Here the Lord proves the excellence of John. And first by authority; second by his special privileges, at "Amen I say to you," etc. He says therefore: I have said that he is more than a prophet, concerning whom it is found in Malachi 3:1: "Behold I send my angel, who shall prepare thy way before thee," etc. In this authority the excellences of John are set forth, because first he calls him an angel: for an angel is above a prophet, because just as a priest is a mean between the prophet and the people, so a prophet is a mean between angels and priests. But an angel is a mean between God and the prophets; whence Zechariah says: "The angel who spoke in me," Zechariah 1:9. "Angel" is the name of an office, not of a nature; whence John is called an angel from his office. For there is a difference between an angel and a prophet, because angels see manifestly, whence it is found below in 18:10, where it is said: "For I say to you, that their angels always see the face of my Father who is in heaven." Angels always see the face of God, but prophets do not. Whence just as angels always see the face of the Father, so John saw Christ in a special manner: and therefore, because in a special manner, he says "my angel." Likewise he says, "before my face." When a king goes forth, many go before him, but those more intimate go before his very face; thus John is called more honorable, because sent before his face: for the more honorable, the nearer. Likewise this one prepared the way, because he baptized; whence he says, "who shall prepare thy way before thee." "Amen I say to you," etc. Above the Lord commended John by the authority of a prophet; now he intends to commend him in his own words, and expounds the authority of the prophet: and he does three things. First he commends him as to the difference of every order and state. And first according to the difference between heavenly and earthly things; second as to the difference between the Law and the Gospel; third as to the difference between the present age and the future. And first he shows him excellent among earthly beings; second he shows him lesser among heavenly beings, at "but he that is lesser in the kingdom of heaven is greater than he." He says therefore: it has been said that John is an angel, and, that I may comprehend it briefly in sum, I say to you: "Among those born of women there has not risen a greater." He spoke properly when he said "has risen," because all are born children of wrath, as is found in Ephesians 2:3: "We were by nature children of wrath, even as the rest." Whoever, therefore, is able to arrive at the state of grace, rises. Whence, "among those born of women," etc. And he speaks significantly, so that Christ might be excluded from this universal statement, because "woman" (mulier) connotes corruption, but "female" (foemina) connotes sex; whence if anywhere a "son of a woman" is found, as in John 19:26: "Woman, behold thy son," it there names sex, not corruption. But what is the meaning of what he says, "among those born of women there has not risen a greater"? Is he therefore greater than all? Jerome says that it does not follow: if a greater has not risen, therefore he is the greatest. But Chrysostom says, that he is greater than all. According therefore to the first exposition I say that this argument, among angels, where there is order, would have force — that he than whom there is no other greater, is the greatest; but among men it does not hold true, because among men there is no order according to nature, but only according to grace. Likewise if it is said that he is greater than all the fathers of the Old Testament, it is not unfitting: for he is greater and more excellent, who has been assumed to a greater office: for Abraham is greater among the fathers as to the trial of faith; but Moses as to the office of prophecy, as is found in the last chapter of Deuteronomy, 10: "There has not risen a prophet further in Israel like Moses." All these were forerunners of the Lord; but none was in such excellence and favor; therefore he has been assumed to a greater office; Luke 1:15: "For he shall be great before the Lord." "But he that is lesser in the kingdom of heaven, is greater than he." On the occasion of these words some have found an opportunity to calumniate: for they wish to condemn all the fathers of the Old Testament; for if he is greater than the others, it follows that the others are not among the number of those to be saved, since by "the kingdom of heaven" the present Church is designated. If therefore John was not of the present Church, he was not of the number of the elect, therefore still less were the others. And this opinion is erroneous, because it is clear that what the Lord says is introduced in praise of John. Now this saying can be expounded in three ways. First, so that by "the kingdom of heaven" the order of the blessed is understood: and he who among them is the least is greater than any wayfarer whatsoever. And therefore the Lord calls the present state childhood. Whence 1 Corinthians 13:11: "But when I became a man, I put away the things that belonged to a child," whence he names wayfarers "children." And this is true understanding it of actual greatness: for he who is a comprehensor is actually greater. It is otherwise concerning virtual greatness, just as one small herb is said to be greater in power, although another may be greater in quantity. It can be expounded otherwise, so that by "the kingdom of heaven" the present Church is designated: and this means that he is not called "lesser" universally, but lesser in time. Above in chapter 3, and John 1:15: "He who came after me, has been made before me." Whence he who is lesser in time is greater than he. Or it can be expounded otherwise, that someone is said to be greater in two ways: either as to merit; and thus many patriarchs are greater than some of the New Testament, just as Augustine says that the celibacy of John is not preferred to the marriage of Abraham; or by comparing state to state, as virgins are better than the married — yet not every virgin is better than every married person. Whence John has this dignity, that he is on a certain border, because he is greater than wayfarers, but lesser than comprehensors; whence he holds a middle place. "But from the days of John until now," etc. Here he is commended as to the distinction of the New and the Old Testament. And the excellence of John is noted, because he is the beginning of the New Testament, and the end of the Old. Thus I said, that he who is lesser in the kingdom of heaven is greater than he: and this pertains to this, that he himself is the beginning of the New Testament: but "from the days of John the Baptist," that is, from the preaching of John, "the kingdom of heaven suffers violence." This is expounded in three ways. You know that in a seizing there is a certain violence, and a certain effort; whence it is necessary that the sinner, in order that he may be able to come to the kingdom of heaven, rise up to spiritual things, and strive greatly. It is expounded otherwise. You know that plunder properly is when what belongs to another is seized against the will of its owner: the preaching of salvation was sent to the Jews, and everywhere through Christ. He himself says below in 15:24: "I was not sent but to the sheep that are lost of the house of Israel." And when it was sent to them, they did not receive it; yet those to whom it was not sent seized it on account of their humility. Whence above 7:12: "Many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into the exterior darkness," etc. And below 21:43: "The kingdom shall be taken from you, and shall be given to a nation yielding the fruits thereof." Therefore these seize it violently. And this is the exposition of Hilary. The third exposition is this. That which is seized, is seized with haste, whence Job: "like a torrent that passes swiftly through the valleys," and this on account of the swiftness of the motion. And because the preaching had so moved the hearts of all, the course seemed hastened; therefore he says "suffers violence," because by way of a certain haste men press on toward the kingdom; whence the Gospel began from him, and he himself is the end of the Law. Whence Christ says, "For all the prophets and the law prophesied until John": because all the prophets prophesied on account of Christ; and they began to be fulfilled from the preaching of John. Whence Luke, last chapter, 44: "It is necessary that all things be fulfilled which are written concerning me." And this, "until John." But what does this mean? Were there then no prophets after John? Do we not read below in 23:34: "Behold I send to you prophets, and wise men, and scribes"? etc. It must be said that a prophet is sent for two purposes: to confirm the faith, and to correct morals; Proverbs 29:18: "When prophecy shall fail, the people shall be scattered." For confirming the faith, as is found in 1 Peter 1:10: "Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace to come in you, searching what, or what manner of time, the Spirit of Christ in them signified." Whence prophecy served these two purposes; but now the faith has been founded, because the things promised through Christ have now been fulfilled. But for correcting morals prophecy has never failed, nor will it fail. John therefore has this excellence, that he is in the middle of the Old and the New Law; whence he was sent before Christ's face as it were together with Christ. "And if you will receive it, he is Elijah who is to come." Here he sets forth the excellence of John as to the distinction of the present and the future. For Elijah was a forerunner of the Lord, just as John; whence Malachi 4:5: "Behold I will send you Elijah the prophet," etc. "And John is Elijah." But what is the meaning of what the Lord says? For John, when asked whether he was Elijah, said that he was not. By this, moreover, a certain heresy is removed, which held the transmigration of the soul — namely, that the soul would go out from one body, and enter another body, and so, as it claimed, the soul of Elijah had entered John. But this opinion is false, because he himself denied that he was Elijah. But Christ said that John was Elijah on account of a threefold likeness. First, because just as an angel is said to be like an angel, because equal in office, so Elijah and John are equal in office, because each is a forerunner; Luke 1:76: "He shall go before the face of the Lord to prepare his ways," etc. Likewise as to manner of life, because he led an austere life, as is found in 3 Kings 19:6 and following. Likewise as to persecution, because just as the one was persecuted by Jezebel, so this one by Herod. Whence, "if you will receive it," according to how it ought to be received, "he is Elijah." And that they themselves might understand that this was said mystically, he adds, "He that hath ears to hear, let him hear," that is, he who has ears spiritually, let him hear, and understand.”

“We have here the high encomium which our Lord Jesus gave of John the Baptist; not only to revive his honour, but to revive his work. Some of Christ's disciples might perhaps take occasion from the question John sent, to reflect upon him, as weak and wavering, and inconsistent with himself, to prevent which Christ gives him this character. Note, It is our duty to consult the reputation of our brethren, and not only to remove, but to obviate and prevent, jealousies and ill thoughts of them; and we must take all occasions, especially such as discover any thing of infirmity, to speak well of those who are praiseworthy, and to give them that fruit of their hands. John the Baptist, when he was upon the stage, and Christ in privacy and retirement, bore testimony to Christ; and now that Christ appeared publicly, and John was under a cloud, he bore testimony to John. Note, They who have a confirmed interest themselves, should improve it for the helping of the credit and reputation of others, whose character claims it, but whose temper or present circumstances put them out of the way of it. This is giving honour to whom honour is due. John had abased himself to honour Christ (Joh 3:20, Joh 3:30, Mat 3:11), had made himself nothing, that Christ might be All, and now Christ dignifies him with this character. Note, They who humble themselves shall be exalted, and those that honour Christ he will honour; those that confess him before men, he will confess, and sometimes before men too, even in this world. John had now finished his testimony, and now Christ commends him. Note, Christ reserves honour for his servants when they have done their work, Joh 12:26. Now concerning this commendation of John, observe, I. That Christ spoke thus honourably of John, not in the hearing of John's disciples, but as they departed, just after they were gone, Luk 7:24. He would not so much as seem to flatter John, nor have these praises of him reported to him. Note, Though we must be forward to give to all their due praise for their encouragement, yet we must avoid every thing that looks like flattery, or may be in danger of puffing them up. They who in other things are mortified to the world, yet cannot well bear their own praise. Pride is a corrupt humour, which we must not feed either in others or in ourselves. II. That what Christ said concerning John, was intended not only for his praise, but for the people's profit, to revive the remembrance of John's ministry, which had been well attended, but which was now (as other such things used to be) strangely forgotten: they did for a season, and but for a season, rejoice in his light, Joh 5:35. "Now, consider, what went ye out into the wilderness to see? Put this question to yourselves." 1. John preached in the wilderness, and thither people flocked in crowds to him, though in a remote place, and an inconvenient one. If teachers be removed into corners, it is better to go after them than to be without them. Now if his preaching was worth taking so much pains to hear it, surely it was worth taking some care to recollect it. The greater the difficulties we have broken through to hear the word, the more we are concerned to profit by it. 2. They went out to him to see him; rather to feed their eyes with the unusual appearance of his person, than to feed their souls with his wholesome instructions; rather for curiosity than for conscience. Note, Many that attend on the word come rather to see and be seen, than to learn and be taught, to have something to talk of, than to be made wise to salvation. Christ puts it to them, what went ye out to see? Note, They who attend on the word will be called to an account, what their intentions and what their improvements were. We think when the sermon is done, the care is over; no, then the greatest of the care begins. It will shortly be asked, "What business had you such a time at such an ordinance? What brought you thither? Was it custom or company, or was it a desire to honour God and get good? What have you brought thence? What knowledge, and grace, and comfort? What went you to see?" Note, When we go to read and hear the word, we should see that we aim right in what we do. III. Let us see what the commendation of John was. They know not what answer to make to Christ's question; well, says Christ, "I will tell you what a man John the Baptist was." 1. "He was a firm, resolute man, and not a reed shaken with the wind; you have been so in your thoughts of him, but he was not so. He was not wavering in his principles, nor uneven in his conversation; but was remarkable for his steadiness and constant consistency with himself." They who are weak as reeds will be shaken as reeds; but John was strong in spirit, Eph 4:14. When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of a reed, of a man who was of one mind today, and of another tomorrow; it was not a weather-cock testimony; no, his constancy in it is intimated (Joh 1:20); he confessed and denied not, but confessed, and stood to it afterwards, Joh 3:28. And therefore this question sent by his disciples was not to be construed into any suspicion of the truth of what he had formerly said: therefore the people flocked to him, because he was not as a reed. Note, There is nothing lost in the long run by an unshaken resolution to go on with our work, neither courting the smiles, nor fearing the frowns of men. 2. He was a self-denying man, and mortified to this world. "Was he a man clothed in soft raiment? If so, you would not have gone into the wilderness to see him, but to the court. You went to see one that had his raiment of camel's hair, and a leathern girdle about his loins; his mien and habit showed that he was dead to all the pomps of the world and the pleasures of sense; his clothing agreed with the wilderness he lived in, and the doctrine he preached there, that of repentance. Now you cannot think that he who was such a stranger to the pleasures of a court, should be brought to change his mind by the terrors of a prison, and now to question whether Jesus be the Messiah or not!" Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. He was not a man clothed in soft raiment; such there are, but they are in kings' houses. Note, It becomes people in all their appearances to be consistent with their character and their situation. They who are preachers must not affect to look like courtiers; nor must they whose lot is cast in common dwellings, be ambitious of the soft clothing which they wear who are in kings' houses. Prudence teaches us to be of a piece. John appeared rough and unpleasant, yet they flocked after him. Note, The remembrance of our former zeal in attending on the word of God, should quicken us to, and in, our present work: let it not be said that we have done and suffered so many things in vain, have run in vain and laboured in vain. 3. His greatest commendation of all was his office and ministry, which was more his honour than any personal endowments or qualifications could be; and therefore this is most enlarged upon in a full encomium. (1.) He was a prophet, yea, and more than a prophet (Mat 11:9); so he said of him who was the great Prophet, to whom all the prophets bear witness. John said of himself, he was not that prophet, that great prophet, the Messiah himself; and now Christ (a very competent Judge) says of him, that he was more than a prophet. He owned himself inferior to Christ, and Christ owned him superior to all other prophets. Observe, The forerunner of Christ was not a king, but a prophet, lest it should seem that the kingdom of the Messiah had been laid in earthly power; but his immediate forerunner was, as such, a transcendent prophet, more than an Old Testament prophet; they all did virtuously, but John excelled them all; they saw Christ's day at a distance, and their vision was yet for a great while to come; but John saw the day dawn, he saw the sun rise, and told the people of the Messiah, as one that stood among them. They spake of Christ, but he pointed to him; they said, A virgin shall conceive: he said, Behold the Lamb of God! (2.) He was the same that was predicted to be Christ's forerunner (Mat 11:10); This is he of whom it is written. He was prophesied of by the other prophets, and therefore was greater than they. Malachi prophesied concerning John, Behold, I send my messenger before thy face. Herein some of Christ's honour was put upon him, that the Old Testament prophets spake and wrote of him; and this honour have all the saints, that their names are written in the Lamb's book of life. It was great preferment to John above all the prophets, that he was Christ's harbinger. He was a messenger sent on a great errand; a messenger, one among a thousand, deriving his honour from his whose messenger he was: he is my messenger sent of God. His business was to prepare Christ's way, to dispose people to receive the Saviour, by discovering to them their sin and misery, and their need of a Saviour. This he had said of himself (Joh 1:23) and now Christ said it of him; intending hereby not only to put an honour upon John's ministry, but to revive people's regard to it, as making way for the Messiah. Note, Much of the beauty of God's dispensations lies in their mutual connection and coherence, and the reference they have one to another. That which advanced John above the Old Testament prophets was, that he went immediately before Christ. Note, The nearer any are to Christ, the more truly honourable they are. (3.) There was not a greater born of women than John the Baptist, v. 11. Christ knew how to value persons according to the degrees of their worth, and he prefers John before all that went before him, before all that were born of women by ordinary generation. Of all that God had raised up and called to any service in his church, John is the most eminent, even beyond Moses himself; for he began to preach the gospel doctrine of remission of sins to those who are truly penitent; and he had more signal revelations from heaven than any of them had; for he saw heaven opened, and the Holy Ghost descend. He also had great success in his ministry; almost the whole nation flocked to him: none rose on so great a design, or came on so noble an errand, as John did, or had such claims to a welcome reception. Many had been born of women that made a great figure in the world, but Christ prefers John before them. Note, Greatness is not to be measured by appearances and outward splendour, but they are the greatest men who are the greatest saints, and the greatest blessings, who are, as John was, great in the sight of the Lord, Luk 1:15. Yet this high encomium of John has a surprising limitation, notwithstanding, he that is least in the kingdom of heaven is greater than he. [1.] In the kingdom of glory. John was a great and good man, but he was yet in a state of infirmity and imperfection, and therefore came short of glorified saints, and the spirits of just men made perfect. Note, First, There are degrees of glory in heaven, some that are less than others there; though every vessel is alike full, all are not alike large and capacious. Secondly, The least saint in heaven is greater, and knows more, and loves more, and does more in praising God, and receives more from him, than the greatest in this world. The saints on earth are excellent ones (Psa 16:3), but those in heaven are much more excellent; the best in this world are lower than the angels (Psa 8:5), the least there are equal with the angels, which should make us long for that blessed state, where the weak shall be as David, Zac 12:8. [2.] By the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in the perfection of its power and purity; and ho mikroteros - he that is less in that is greater than John. Some understand it of Christ himself, who was younger than John, and, in the opinion of some, less than John, who always spoke diminishingly of himself; I am a worm, and no man, yet greater than John; so it agrees with what John the Baptist said (Joh 1:15), He that cometh after me is preferred before me. But it is rather to be understood of the apostles and ministers of the New Testament, the evangelical prophets; and the comparison between them and John is not with respect to their personal sanctity, but to their office; John preached Christ coming, but they preached Christ not only come, but crucified and glorified. John came to the dawning of the gospel-day, and therein excelled the foregoing prophets, but he was taken off before the noon of that day, before the rending of the veil, before Christ's death and resurrection, and the pouring out of the Spirit; so that the least of the apostles and evangelists, having greater discoveries made to them, and being employed in a greater embassy, is greater than John. John did no miracles; the apostles wrought many. The ground of this preference is laid in the preference of the New Testament dispensation to that of the Old Testament. Ministers of the New Testament therefore excel, because their ministration does so, Co2 3:6, etc. John was a maximum quod sic - the greatest of his order; he went to the utmost that the dispensation he was under would allow; but minimum maximi est majus maximo minimi - the least of the highest order is superior to the first of the lowest; a dwarf upon a mountain sees further than a giant in the valley. Note, All the true greatness of men is derived fRom. and denominated by, the gracious manifestation of Christ to them. The best men are no better than he is pleased to make them. What reason have we to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! And the greater the advantages, the greater will the account be, if we receive the grace of God in vain. (4.) The great commendation of John the Baptist was, that God owned his ministry, and made it wonderfully successful for the breaking of the ice, and the preparing of people for the kingdom of heaven. From the days of the first appearing of John the Baptist, until now (which was not much above two years), a great deal of good was done; so quick was the motion when it came near to Christ the Centre; The kingdom of heaven suffereth violence - biazetai - vim patitur, like the violence of an army taking a city by storm, or of a crowd bursting into a house, so the violent take it by force. The meaning of this we have in the parallel place, Luk 16:16. Since that time the kingdom of God is preached, and every man presseth into it. Multitudes are wrought upon by the ministry of John, and become his disciples. And it is [1.] An improbable multitude. Those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders, and to make a tortuous entry, as our law calls it, a wrongful and forcible one. When the children of the kingdom are excluded out of it, and many come into it from the east and the west, then it suffers violence. Compare this with Mat 21:31, Mat 21:32. The publicans and harlots believed John, whom the scribes and Pharisees rejected, and so went into the kingdom of God before them, took it over their heads, while they trifled. Note, It is no breach of good manners to go to heaven before our betters: and it is a great commendation of the gospel from the days of its infancy, that it has brought many to holiness that were very unlikely. [2.] An importunate multitude. This violence denotes a strength, and vigour, and earnestness of desire and endeavour, in those who followed John's ministry, else they would not have come so far to attend upon it. It shows us also, what fervency and zeal are required of all those who design to make heaven of their religion. Note, They who would enter into the kingdom of heaven must strive to enter; that kingdom suffers a holy violence; self must be denied, the bent and bias, the frame and temper, of the mind must be altered; there are hard sufferings to be undergone, a force to be put upon the corrupt nature; we must run, and wrestle, and fight, and be in an agony, and all little enough to win such a prize, and to get over such opposition from without and from within. The violent take it by force. They who will have an interest in the great salvation are carried out towards it with a strong desire, will have it upon any terms, and not think them hard, nor quit their hold without a blessing, Gen 32:26. They who will make their calling and election sure must give diligence. The kingdom of heaven was never intended to indulge the ease of triflers, but to be the rest of them that labour. It is a blessed sight; Oh that we could see a greater number, not with an angry contention thrusting others out of the kingdom of heaven, but with a holy contention thrusting themselves into it! (5.) The ministry of John was the beginning of the gospel, as it is reckoned, Mar 1:1; Act 1:22. This is shown here in two things: [1.] In John the Old Testament dispensation began to die, Mat 11:13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. Because the light of the gospel (as that of nature) was to precede and make way for its law, therefore the prophecies of the Old Testament came to an end (finis perficiens, not interficiens - an end of completion, not of duration), before the precepts of it; so that when Christ says, all the prophets and the law prophesied until John, he shows us, First, How the light of the Old Testament was set up; it was set up in the law and the prophets, who spoke, though darkly, of Christ and his kingdom. Observe, The law is said to prophesy, as well as the prophets, concerning him that was to come. Christ began at Moses (Luk 24:27); Christ was foretold by the dumb signs of the Mosaic work, as well as by the more articulate voices of the prophets, and was exhibited, not only in the verbal predictions, but in the personal and real types. Blessed be God that we have both the New Testament doctrine to explain the Old Testament prophecies, and the Old Testament prophecies to confirm and illustrate the New Testament doctrine (Heb 1:1); like the two cherubim, they look at each other. The law was given by Moses long ago, and there had been no prophets for three hundred years before John, and yet they are both said to prophecy until John, because the law was still observed, and Moses and the prophets still read. Note, The scripture is teaching to this day, though the penmen of it are gone. Moses and the prophets are dead; the apostles and evangelists are dead (Zac 1:5), but the word of the Lord endures for ever (Pe1 1:25); the scripture is speaking expressly, though the writers are silent in the dust. Secondly, How this light was laid aside: when he says, they prophesied until John, he intimates, that their glory was eclipsed by the glory which excelled; their predictions superseded by John's testimony, Behold the Lamb of God! Even before the sun rises, the morning light makes candles to shine dim. Their prophecies of a Christ to come became out of date, when John said, He is come. [2.] In him the New Testament day began to dawn; for (Mat 11:14) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi - the link connecting both worlds, so was he utriusque Testamenti - the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal 4:5, Mal 4:6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. First, Christ speaks of it as a great truth, that John the Baptist is the Elias of the New Testament; not Elias in propria persona - in his own person, as the carnal Jews expected; he denied that (Joh 1:21), but one that should come in the spirit and power of Elias (Luk 1:17), like him in temper and conversation, that should press repentance with terrors, and especially as it is in the prophecy, that should turn the hearts of the fathers to the children. Secondly, He speaks of it as a truth, which would not be easily apprehended by those whose expectations fastened upon the temporal kingdom of the Messiah, and introductions to it agreeable. Christ suspects the welcome of it, if ye will receive it. Not but that it was true, whether they would receive it or not, but he upbraids them with their prejudices, that they were backward to receive the greatest truths that were opposed to their sentiments, though never so favourable to their interests. Or, "If you will receive him, or if you will receive the ministry of John as that of the promised Elias, he will be an Elias to you, to turn you and prepare you for the Lord," Note, Gospel truths are as they are received, a savour of life or death. Christ is a Saviour, and John an Elias, to those who will receive the truth concerning them. Lastly, Our Lord Jesus closes this discourse with a solemn demand of attention (Mat 11:15): He that hath ears to hear, let him hear; which intimates, that those things were dark and hard to be understood, and therefore needed attention, but of great concern and consequence, and therefore well deserved it. "Let all people take notice of this, if John be the Elias prophesied of, then certainly here is a great revolution on foot, the Messiah's kingdom is at the door, and the world will shortly be surprised into a happy change. These are things which require your serious consideration, and therefore you are all concerned to hearken to what I say." Note, The things of God are of great and common concern: every one that has ears to hear any thing, is concerned to hear this. It intimates, that God requires no more from us but the right use and improvement of the faculties he has already given us. He requires those to hear that have ears, those to use their reason that have reason. Therefore people are ignorant, not because they want power, but because they want will; therefore they do not hear, because, like the deaf adder, they stop their ears.”

“But what went ye out for to see?.... Since it cannot be thought it was to see the reeds in the wilderness blow to and fro by the wind, or a man like one of them, either in gesture or doctrine; was it to see a man clothed in soft raiment? In raiment made of soft materials, as fine wool, cotton, silk, &c. such as Mecaenos wore, and who was therefore called Malacinus (y): one finely dressed, and richly apparelled, draws the eyes of persons to him; but such an one is not to be expected in a wilderness: and if the Jews went to see such a person, they were greatly disappointed; for John's raiment was of camel's hair, undressed, and he had a leathern girdle about his loins; and as for his diet, it was locusts and wild honey: no, behold they that wear soft clothing, or, as Luke says, are "gorgeously apparelled"; to which he adds, and live delicately, are in kings' houses, or "courts"; not in a desert, where John came preaching, nor in a prison, where he now was: he was no light, inconstant, flattering person, as generally courtiers are; had he, he would not have been in a prison; it was for his uprightness and faithfulness, in reproving Herod the king, that he was in such a place and condition. Thus from his very garb and diet, his character is vindicated from the charge of levity and change. (y) Alex. ab Alex. Genial Dier. 1. 5. c. 18.”