John Calvin Commentary Matthew 11

And it happened that when Jesus had made an end. In this passage, Matthew means nothing more than that Christ did not cease from the exercise of his office while the Apostles were working elsewhere. Therefore, as soon as he sent them away with the necessary instructions to travel through Judea, he performed the duties of a teacher in Galilee. The word commanding, which Matthew uses, is emphatic; for he means that they did not receive a commission to do what they pleased, but were restricted and instructed regarding the statements they should make and how they should conduct themselves.

Now when John had heard. The Evangelists do not mean that John was excited by the miracles to acknowledge Christ as Mediator at that time. Instead, perceiving that Christ had acquired a great reputation, and concluding that this was a fit and seasonable time to test his own declaration concerning him, he sent his disciples to him.

The opinion held by some, that he sent them partly on his own account, is exceedingly foolish, as if he had not been fully convinced, or had not obtained distinct information, that Jesus is the Christ. Equally absurd is the speculation of those who imagine that the Baptist was near death and therefore inquired what message he should carry, from Christ’s own mouth, as it were, to the deceased fathers.

It is very evident that the holy herald of Christ, perceiving that he was not far from the end of his journey, and that his disciples—though he had taken great pains in instructing them—still remained in a state of hesitation, resorted to this last expedient to cure their weakness. He had faithfully labored, as I have said, so that his disciples would embrace Christ without delay. His continued entreaties had produced so little effect that he had good reason for dreading that, after his death, they would entirely fall away. Therefore, he earnestly attempted to arouse them from their sloth by sending them to Christ.

Furthermore, the pastors of the Church are here reminded of their duty. They should not endeavor to bind and attach disciples to themselves, but to direct them to Christ, who is the only Teacher. From the beginning, John had openly avowed that he was not the bridegroom, (John 3:29). As the faithful friend of the bridegroom, he presents the bride chaste and uncontaminated to Christ, who alone is the bridegroom of the Church. Paul tells us that he kept the same object in view (2 Corinthians 11:2), and the example of both is held out for imitation to all the ministers of the Gospel.

Are you he who was to come? John takes for granted what the disciples had known from their childhood, for it was the first lesson of religion and common among all the Jews that Christ was to come, bringing salvation and perfect happiness.

On this point, accordingly, he does not raise a doubt but only inquires if Jesus is that promised Redeemer. For, having been persuaded of the redemption promised in the Law and the Prophets, they were bound to receive it when exhibited in the person of Christ.

He adds, Do we look for another? By this expression, he indirectly glances at their sloth, which allowed them, after having been distinctly informed, to remain so long in doubt and hesitation.

At the same time, he shows what the nature and power of faith are. Resting on the truth of God, it does not gaze on all sides, does not vary, but is satisfied with Christ alone and will not be turned to another.

Go and relate to John. As John had, for the time, assumed a new character, so Christ instructs them to carry to him that message, which more properly ought to have been addressed to his own disciples. He gives an indirect reply for two reasons: first, because it was better that the thing should speak for itself; and secondly, because he thus provided his herald with a larger subject of instruction.

Nor does he merely supply him with bare and rough materials in the miracles, but adapts the miracles to his purpose by quotations from the Prophets. He notices more particularly one passage from Isaiah 35 and another from Isaiah 61, for the purpose of informing John’s disciples that what the Prophets declared concerning the reign of Christ was accomplished and fulfilled.

The former passage contains a description of Christ’s reign, under which God promises that he will be so kind and gracious as to grant relief and assistance for every kind of disease. He speaks, no doubt, of spiritual deliverance from all diseases and remedies; but under outward symbols, as has already been mentioned, Christ shows that he came as a spiritual physician to cure souls.

The disciples would consequently go away without any hesitation, having obtained a reply that was clear and free from all ambiguity.

The latter passage resembles the former in this respect. It shows that the treasures of the grace of God would be exhibited to the world in Christ, and declares that Christ is expressly set apart for the poor and afflicted. This passage is purposely quoted by Christ, partly to teach all his followers the first lesson of humility, and partly to remove the offense that flesh and sense might be inclined to raise against his despicable flock.

We are by nature proud, and we rarely value anything highly if it is not attended by a great degree of outward display. But the Church of Christ is composed of poor people, and nothing could be further removed from dazzling or imposing ornament.

Hence, many are led to despise the Gospel because it is not embraced by many persons of eminent station and exalted rank. Christ shows how perverse and unjust that opinion is from the very nature of the Gospel, since it was designed only for the poor and despised.

Therefore, it is no new occurrence, nor one that ought to disturb our minds, if the Gospel is despised by the great, who, puffed up with their wealth, have no room to spare for the grace of God. Indeed, if it is rejected by the greater part of humanity, there is no reason to wonder, for there is scarcely one person in a hundred who does not swell with wicked confidence.

As Christ here guards his Gospel against contempt, he likewise reminds us who are qualified to appreciate the grace of salvation that it offers them. In this manner, kindly inviting wretched sinners to the hope of salvation, he raises them to full confidence.

The poor receive the message of the Gospel. By the poor are undoubtedly meant those whose condition is wretched and despicable, and who are not esteemed. However lowly any person may be, his poverty is so far from being a reason for despair, that it should rather animate him with courage to seek Christ. But let us remember that none are considered poor except those who truly are, or, in other words, who are humbled and overwhelmed by a conviction of their poverty.