Albert Barnes Commentary Matthew 11

Matthew 11

And it came to pass, etc. The directions to his apostles were given in the vicinity of Capernaum. He went from there to preach in their cities; that is, in the cities in the vicinity of Capernaum, or in Galilee. He did not yet go into Judea.

The account contained in this chapter of Matthew to the 19th verse, is found, with no material variation, in Luke 7:18-35. John was in prison. Herod had thrown him into confinement, on account of John's faithfulness in reproving him for marrying his brother Philip's wife. See Matthew 14:3-4.

It is not certainly known why John sent to Jesus. It might have been to satisfy his disciples that Jesus was the Messiah; or he might have been wanting to ascertain for himself whether this person of whom he heard so much was the same one whom he had baptized, and whom he knew to be the Messiah. See John 1:29.

Are you he that should come? That is, are you the Messiah, or the Christ? The Jews expected a Savior. His coming had been long foretold, Genesis 49:10; Isaiah 9:1–6; Isaiah 11:1–5; Isaiah 35:4–6; Isaiah 53:1–12; Daniel 9:24–27.

See also John 6:14. . In common language, therefore, he was familiarly described as he that was to come. Luke adds here (Luke 7:21) that at the time when the messengers came to him, Jesus cured many of their infirmities, and plagues, and of evil spirits. An answer was, therefore, ready to the inquiries of John.

Go and shew John again, etc. Jesus referred them for an answer to these miracles. They were proof that he was the Messiah. Prophets had indeed performed miracles, but no prophet had performed so many, or any so important. Jesus, moreover, performed them in his own name, and by his own power. Prophets had done it by the power of God. Jesus, therefore, performed the works which none but the Messiah could do; and John might easily infer that he was the Christ.

The poor have the Gospel preached to them. It was predicted of the Messiah, that he would preach good tidings to the meek (Isaiah 41:1); or, as it is rendered in the New Testament, preach the gospel to the poor (Luke 4:18). By this, therefore, John might also infer that he was truly the Messiah. It adds to the force of this testimony that the poor have always been overlooked by Pharisees and philosophers. No sect of philosophers had condescended to notice them before Christ; and no system of religion had attempted to instruct them before the Christian religion. In all other schemes, the poor have been passed by as unworthy of notice.

And blessed is he, etc. The word offence means a stumbling-block (see Barnes on Matthew 5:29).

This verse might be rendered, "Happy is he to whom I shall not prove a stumbling-block!" That is, happy is he who shall not take offence at my poverty and lowliness of life, so as to reject me and my doctrine. Happy is he who can, notwithstanding that poverty and obscurity, see the evidence that I am the Messiah, and follow me.

It is not improbable that John wished Jesus publicly to proclaim himself as the Christ, instead of seeking retirement. Jesus replied that he gave sufficient evidence of that by his works; that a man might discover it if he chose; and that he was blessed who would seek that evidence, and embrace him as the Christ, in spite of his humble manner of life.