Matthew 11:7

For the matter indeed of John's disciples had been ordered well, and they were gone away assured by the miracles which had just been performed; but there was need after that of remedy as regarded the people. For although they could not suspect anything of the kind of their own master, the common people might from the inquiry of John's disciples form many strange suspicions, not knowing the mind with which he sent his disciples. And it was natural for them to reason with themselves, and say, "He that bore such abundant witness, hath he now changed his persuasion, and doth he doubt whether this or another be He that should come? Can it be, that in dissension with Jesus he saith this? that the prison hath made him more timid? that his former words were spoken vainly, and at random?" It being then natural for them to suspect many such things, see how He corrects their weakness, and removes these their suspicions. For "as they departed, He began to say to the multitudes." Why, "as they departed?" That He might not seem to be flattering the man. And in correcting the people, He doth not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He saith not, as unto the Jews, "Wherefore think ye evil?" Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. […]

Now His meaning is like this: He was not of himself a waverer; and this ye yourselves showed by your earnestness. Much less could any one say this, that he was indeed firm, but having made himself a slave to luxury, he afterwards became languid. For among men, some are such as they are of themselves, others become so; for instance, one man is passionate by nature, and another from having fallen into a long illness gets this infirmity. Again, some men are flexible and fickle by nature, while others become so by being slaves to luxury, and by living effeminately. "But John," saith He, "neither was such a character by nature, for neither was it a reed that ye went out to see; nor by giving himself to luxury did he lose the advantage he possessed." For that he did not make himself a slave to luxury, his garb shows, and the wilderness, and the prison. Since, had he been minded to wear soft raiment, he would not have lived in the wilderness, nor in the prison, but in the king's courts: it being in his power, merely by keeping silence, to have enjoyed honor without limit. For since Herod so reverenced him, even when he had rebuked him, and was in chains, much more would he have courted him, had he held his peace. You see, he had indeed given proof of his firmness and fortitude; and how could he justly incur suspicions of that kind? Then lest they should say, "But what if at that time indeed he were such an one, but now is changed?" He added also what follows; his garments, his prison, and together with these the prophecy.

But after John's disciples were dismissed, let us hear what He says to the crowds about the same John: "What did you go out into the desert to see? A reed shaken by the wind?" This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind? Which, as soon as it is touched by favor or detraction, immediately inclines to either side. For if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself entirely, as it were, toward grace. But if from the same place whence the breeze of praise was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to the other side, toward the violence of fury. But John was not a reed shaken by the wind, because neither did flattery make him gentle, nor did anyone's detraction make him harsh with anger. Neither did prosperity know how to lift him up, nor adversity to cast him down. Therefore John was not a reed shaken by the wind, whom no change of circumstances bent from the uprightness of his position. Let us learn therefore, dearest brothers, not to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of tongues, let the posture of our mind stand unbending. Let no detraction provoke us to anger, and let no favor incline us to the relaxation of useless grace. Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the solidity of faith may in no way be moved by the changeableness of passing things.

(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...

As they went away. Here he satisfies the crowd's doubts. Although the crowds had heard John's witness to Christ, they now seemed to hesitate. For they could have three things in their heart, because a person changes his mind for three reasons: either on account …

Perhaps the multitudes heard John's question and were scandalized that even John himself might be unsure of Christ and had so quickly changed his opinion, although he had previously borne witness to Him. Christ allays this suspicion, then, by saying, John is not a reed, …

As they departed, he said concerning John - Of whom probably he would not have said so much when they were present. A reed shaken by the wind? - No; nothing could ever shake John in the testimony he gave to the truth. The expression is proverbial.

And as they departed,....

Ministers' labour is bestowed in vain ( Isa. xlix. 4 ), and, which is a much greater loss, the grace of God received in vain, 2 Cor. vi. Note, It is some comfort to faithful ministers, when they see little success of their labours, that it is no new thing for the best preachers and the best preaching in the world to come short of the desired end.

And as they departed ... - Jesus took occasion, from the inquiries made by John’s disciples, to instruct the people respecting the true character of John. Multitudes had gone out to hear him when he preached in the desert Matt. 3, and it is probable that many had been attracted by the novelty of his appearance or doctrines, or had gone simply to see and hear a man of singular habits and opinions. Probably many who followed Christ had been of that number.

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 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.”

What went ye out into the wilderness to see? - The purport of our Lord’s design, in this and the following verses, is to convince the scribes and Pharisees of the inconsistency of their conduct in acknowledging John Baptist for a divinely authorized teacher, and not believing in the very Christ which he pointed out to them. He also shows, from the excellencies of John’s character, that their confidence in him was not misplaced, and that this was a farther argument why they should have believed in him, whom the Baptist proclaimed as being far superior to himself. A reed shaken with the wind? - An emblem of an irresolute, unsteady mind, which believes and speaks one thing to-day, and another to-morrow. Christ asks these Jews if they had ever found any thing in John like this: Was he not ever steady and uniform in the testimony he bore to me? The first excellency which Christ notices in John was his steadiness; convinced once of the truth, he continued to believe and assert it. This is essentially necessary to every preacher, and to every private Christian. He who changes about from opinion to opinion, and from one sect or party to another, is never to be depended on; there is much reason to believe that such a person is either mentally weak, or has never been rationally and divinely convinced of the truth.