Matthew 11:8

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.

That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; " unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: " in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced. If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power.

Denying them any basis for saying that John later became soft by giving himself over to luxury, He says, This cannot be; that his clothing is made of hair shows that he is an enemy of luxury. For if he were wearing soft clothing and …

But still more is added about the description of him: "But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings." For John is described as having been clothed in woven camel's hair. And what does it mean to say, "Behold, those who are clothed in soft garments are in the houses of kings," except to demonstrate by a clear statement that those who flee from enduring hardships for God do not serve the heavenly King but an earthly one, but rather, devoted only to external things, they seek the softness and pleasure of the present life? Therefore let no one think that there is no sin in the extravagance and pursuit of clothing, because if this were not a fault, the Lord would in no way have praised John for the roughness of his garment. If this were not a fault, the apostle Peter would never have restrained women through his epistle from the desire for costly garments, saying: "Not in costly apparel." Consider, therefore, what a fault it is for men also to desire that from which the pastor of the Church took care to prohibit even women. Although what is said about John not being clothed in soft garments can also be understood in another way through its symbolic meaning. For he was not clothed in soft garments because he did not nurture the life of sinners with flatteries, but rebuked them with the force of harsh denunciation, saying: "Brood of vipers, who has shown you how to flee from the wrath to come?" Hence it is also said through Solomon: "The words of the wise are like goads, and like nails driven deep." For the words of the wise are compared to nails and goads because they do not know how to caress the faults of sinners, but to pierce them.

(Hom. in Ev. vi. 3.) Let no one suppose that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarseness of his raiment, nor would Peter have checked the desire of fine clothes in women as he does, Not in costly raiment. (1 Pet. 3:3) (ubi. sup.) Also John was not clothed in soft raiment, that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, Generation of vipers, &c. (Mat. 3:7)

Likewise, he is not inconstant as seeking profit. Why then did you go out? For all riches pertain to some bodily use, such as food or clothing. And it is evident that neither of these had any influence. Therefore, there is no reason to believe …

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?

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.”

Clothed in soft raiment - The kind of raiment here denoted was the light, thin clothing worn by effeminate persons. It was made commonly of fine linen, and was worn chiefly for ornament. Christ asks them whether they were attracted by anything like that. He says that the desert was not the place to expect it. In the palaces of kings, in the court of Herod, it might be expected, but not in the place where John was. This kind of clothing was an emblem of riches, splendor, effeminacy, feebleness of character. He meant to say that John was a man of a different stamp - coarse in his exterior, hardy in his character, firm in his virtue, suited to endure trials and privations, and thus qualified to be the forerunner of the toiling and suffering Messiah.