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And it came to pass ... - The directions to the apostles were given in the vicinity of Capernaum. The Saviour went from thence 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 Matthew 11:19, is found, with no material variation, in Luke 7:18-35. John was in prison. Herod had thrown him into confinement on account of his 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 he was the Messiah; or he might have been desirous of ascertaining 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.

Art thou he that should come? - That is, Art thou the Messiah, or the Christ? The Jews expected a Saviour. 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. Compare Deuteronomy 18:18-19. 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 show John again ... - 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 61:1; or, as it is rendered in the New Testament, "He hath anointed me to preach the gospel to the poor," Luke 4:18. By this, therefore, also, John might 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 ... - The word "offence" means a "stumbling-block." See the notes at 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 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.

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 Matthew 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. He took occasion, therefore, by some striking questions, to examine the motives by which they had been drawn to his ministry.

A reed shaken with the wind? - The region of country in which John preached, being overflowed annually by the Jordan, produced great quantities of "reeds" or "canes," of a light fragile nature, easily shaken by the wind. They were therefore an image of a light, changing, inconstant man. John's sending to Christ to inquire his character might have led some to suppose that he was changing and inconstant, like a reed. He had once acknowledged him to be the Messiah, and now, being in prison and sending to him to inquire into the fact, they might have supposed he had no firmness or fixed principles. Jesus, by asking this question, declared that, notwithstanding this appearance, this was not the character of John.

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.