Matthew 11:6

And to show John's disciples that the thoughts they were thinking did not escape His notice, He said, "Blessed is he whosoever shall not be offended in Me," for they had many doubts about Him.

But the mind of unbelievers suffered grave scandal in him when they saw him dying even after so many miracles. Hence Paul also says: "But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." For it seemed foolish to men that the author of life should die for mankind; and from this, man took scandal against him, from which he ought rather to have become more indebted. For God is to be honored by men all the more worthily, the more he undertook even unworthy things for mankind. What therefore does it mean to say: "Blessed is he who is not scandalized in me," except to signify openly the abjection and humility of his death? As if he were plainly saying: I indeed do wondrous things, but I do not disdain to suffer humble things. Therefore, since I follow you in dying, men must take great care not to despise in me the death, while they venerate the signs.

(Hom. in Ev. vi. 1.) Otherwise; The mind of unbelievers was greatly offended concerning Christ, because after many miracles done, they saw Him at length put to death; whence Paul speaks, We preach Christ crucified, to the Jews a stumbling-block. (1 Cor. 1:23.) What then does that mean, Blessed is he who shall not be offended in me, but a direct allusion to the humiliation of His death; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things. Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works.

Hence to some was promised sanctification, and after they were sanctified, others would be scandalized; therefore, he says, Blessed is he who is not scandalized in me. Hence it says, "So Jesus also suffered outside the gate, in order to sanctify the people through his …

Art thou the Messiah promised, or not? It is taken for granted that the Messiah should come. It was one of the names by which he was known to the Old-Testament saints, he that cometh or shall come, Ps. cxviii.

Now if the works of Christ agree with the words of the prophet, as it is plain they do, then no doubt but this is our God whom we have waited for, who shall come with a recompence; this is he who is so much wanted. (2.) Tell him what you hear of the preaching of his gospel, which accompanies his miracles. Faith, though confirmed by seeing, comes by hearing.

(2.) They are happy who get over these offences. The expression intimates, that it is a difficult thing to conquer these prejudices, and a dangerous thing not to conquer them; but as to those, who, notwithstanding this opposition, to believe in Christ, their faith will be found so much the more, to praise, and honour, and glory. Christ's Testimony of John.

And blessed is he whosoever shall not be offended in me.

The first thing that demands our attention in this passage is the message which John the Baptist sends to our Lord Jesus Christ. He “sent two of his disciples and said unto him, “Art thou he that should come or do we look for another?” This question did not arise from doubt or unbelief on the part of John. We do that holy man injustice if we interpret it in such a way.

THE connection of the passage assists us in feeling its force. John had sent his disciples to ask the Master whether He was, indeed, the Messiah. The Savior, after giving abundant proof that He was the Sent One who had long been promised, then adds, "And blessed is he who is not offended because of Me." Had John begun to suspect a stumbling block in reference to the Nazarene? Did he question if so lowly a Person could, indeed, be the promised Christ? Had he expected Messiah to be a glorious prince with an earthly kingdom?

The first thing that demands our attention in this passage is the message which John the Baptist sends to our Lord Jesus Christ. He “sent two of his disciples and said unto him, “Art thou he that should come or do we look for another?” This question did not arise from doubt or unbelief on the part of John. We do that holy man injustice if we interpret it in such a way. It was asked for the benefit of his disciples: it was meant to give them an opportunity of hearing from Christ’s own lips the evidence of his divine mission. No doubt John the Baptist felt that his own ministry was ended; something within him told him that he would never come forth from Herod’s prison house, but would surely die. He remembered the ignorant jealousies that had already been shown by his disciples towards the disciples of Christ. He took the most likely course to dispel those jealousies forever: he sent his followers to “hear and see” for themselves. The conduct of John the Baptist in this matter affords a striking example to ministers, teachers and parents when they draw near the end of their course. Their chief concern should be about the souls of those they are going to leave behind them; their great desire should be to persuade them to cleave to Christ. The death of those who have guided and instructed us on earth ought always to have this effect. It should make us lay hold more firmly on no more “continueth ever,” and “hath an unchangeable priesthood” ( Hebrews ). The second thing that demands our notice in this passage is the high testimony which our Lord bears to the character of John the Baptist. No mortal man ever received such commendation as Jesus here bestows on his imprisoned friend. “Among them that are born of women there has not risen a greater than John the Baptist.”

THE connection of the passage assists us in feeling its force. John had sent his disciples to ask the Master whether He was, indeed, the Messiah. The Savior, after giving abundant proof that He was the Sent One who had long been promised, then adds, "And blessed is he who is not offended because of Me." Had John begun to suspect a stumbling block in reference to the Nazarene? Did he question if so lowly a Person could, indeed, be the promised Christ? Had he expected Messiah to be a glorious prince with an earthly kingdom? Was he staggered to find himself in prison under Herod's power? Was John, himself in doubt and did the Savior, therefore, say, "Blessed is he who is not made to stumble concerning anything about Me"? There have been many suggestions as to why John sent his disciples and, perhaps, we shall never know why. And we need not wish to know, seeing it did not please God to leave it on record. Some have said he sent the messengers for his own sake, for he was then under a fainting fit of unbelief. I hardly think so and yet, it is possible, for John was an Elijahlike man—a man of stern iron mold—and such men are apt to have occasional sinking of a terrible sort. With most of the children of God, their weakness is most seen where their strength lies. Elijah failed in courage though he was one of the most courageous of men! After he had slain the priests of Baal, he was afraid of a woman—afraid of Jezebel—and fled to hide himself. He said, "Let me die! I am no better than my fathers." It seems to be a law of Nature that the strongest men should have the worst fits of weakness. Martin Luther's life is remarkable as illustrating this.

And blessed is he ... - The word “offence” means a “stumbling-block.” See the notes at Mat 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 the one 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 or happy who should appreciate that evidence and embrace him as the Christ, in spite of his humble manner of life.