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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Matthew Глава 11 2

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Word Pictures in the New Testament

MAT 11:2

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John heard in the prison (ο δε Ιωανης ακουσας εν τω δεσμωτηριω). Probably (Luke 7:18) the raising of the son of the widow of Nain. The word for prison here is the place where one was kept bound (Acts 5:21; Acts 5:23; Acts 16:26). See Matthew 4:12. It was in Machaerus east of the Dead Sea which at this time belonged to the rule of Herod Antipas (Jos. Ant. XVIII. v.2). John's disciples had access to him. So he sent word by (δια, not δυο as in Luke 7:19) them to Jesus.

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The Expositor's Greek Testament

Matthew 11:2

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Matthew 11:2-6. Message from the Baptist (Luke 7:18-23).

Matthew 11:2. δεσμωτηρίῳ (from δεσμόω, δεσμός, a bond), in prison in the fortress of Machærus by the Dead Sea (Joseph., Antiq., 18, 5, 2), a fact already alluded to in Matthew 4:12. By this time he has been a prisoner a good while, long enough to develop a prison mood.—ἀκούσας: not so close a prisoner but that friends and followers can get access to him (cf. Matthew 25:36; Matthew 25:43).—τὰ ἔργα τοῦ χριστοῦ: this the subject in which the Baptist is chiefly interested. What is Jesus doing? But the evangelist does not say the works of Jesus, but of the Christ, i.e., of the man who was believed to be the Christ, the works which were supposed to point Him out as the Christ. In what spirit reported, whether simply as news, with sympathy, or with jealousy, not indicated.—πέμψας: the news set John on musing, and led to a message of inquiry—διὰ τ. μαθητῶν αὐτοῦ, by his disciples, possibly the same men who brought the news. There would be constant coming and going between Galilee and Machærus. The construction is Hebraistic = sent by the hand of.

Meyer's Critical and Exegetical Commentary on the New Testament

Matthew 11:2

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Matthew 11:2 ff. Comp. Luke 7:18 ff., where the account is introduced somewhat earlier, and where nothing is said about the prison (but see Luke 3:20).

ἀκούσας, κ.τ.λ.] Occasion of the message. See the note after Matthew 11:5.

ἐν τῷ δεσμωτ.] in the fortress of Machaerus. Joseph. Antt. xviii. 5. 2. See on Matthew 14:3. How John could hear anything of Jesus’ works in prison was possible in various ways; most naturally it was through his disciples, with whom he was permitted to have intercourse. Luke 7:18.

τὰ ἔργα] are the deeds, the first element in the ποιεῖν τε καὶ διδάσκειν (Acts 1:1). These were for the most part miracles, though there is no reason to suppose that they were exclusively so. See on John 5:36.

πέμψας] absolutely, Xen. Anab. vii. 1. 2; Hell. iii. 2. 9; Thuc. i. 91. 2; Bornem. Schol. in Luc. p. lxv. The following διὰ τῶν μαθητ. αὐτοῦ belongs to εἶπεν αὐτῷ, not to πέμψας (de Wette), because this latter connection would involve the supposition of a Hebraism, שָׁלַח בְּיַד, 1 Samuel 16:20, 1 Kings 2:25, Exodus 4:13, which is in itself unnecessary.

Wesley's Explanatory Notes

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Benson's Commentary of the Old and New Testaments

Matthew 11:2

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Matthew 11:2-6. Now when John had heard in the prison (into which he had been cast by Herod Antipas, a little after he began his public ministry, chap. Matthew 4:12, and Matthew 14:3, &c.) of the works of Christ — That is, of some of his many miracles, &c. — He sent two of his disciples — Not, as is probable, because he doubted himself, but to confirm their faith. And said, Art thou he that should come — Namely, the Messiah? Or look we for another — Under that character? “Considering what clear evidence John had received by a miraculous sign from heaven that Jesus was the Messiah, (see John 1:33,) and what express and repeated testimonies he himself had borne to this truth, it cannot reasonably be supposed that he now doubted of it. But some of his disciples, offended and discouraged by his long imprisonment, as well as the freedom of Christ’s conversation, so different from the austerity used by their master and his disciples, might begin to call it in question, and therefore John might think it necessary to put them in the way of obtaining further satisfaction.” — Doddridge. Now at this very time, according to Luke, (Luke 7:21,) Jesus cured many of their infirmities and plagues, &c. He therefore said to these disciples, Go and show John those things which ye hear and see — Which are a stronger proof of my being the Messiah than any bare assertions can be. Comp. Isaiah 35:5-6; Isaiah 61:1. And blessed is he whosoever shall not be offended in me — Or brought to doubt my being the Messiah on account of the mean circumstances in which I appear. For many will be induced to question it, notwithstanding all the evidences I have given, and shall give of it.

The People's New Testament

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Coke's Commentary on the Holy Bible

MAT 11:2

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Matthew 11:2. Now when John had heard, &c.— Beausobre and Lenfant, with some others, think, that John was so discouraged by his own long imprisonment, that he began himself to doubt whether Jesus was himself the Messiah; and agreeably to this he supposes, that when our Lord says, happy is he that is not offended in me, he meant it as a caution to John that he should be upon his guard against so dangerous a temptation. But, considering what clear evidence John had before received by a miraculous sign from heaven, and what express and repeated testimonies he himself had borne to Jesus, I cannot imagine this to have been possible; especially as he foresaw and foretold that he must himself quickly be laid aside. John 3:30. But his disciples might very probably be offended at this circumstance, as well as at the freedom of Christ's conversation, so different from the austerity used among them; and, therefore, he might think it necessary to put them in the way of farther satisfaction; not to saythat John might have been uneasy at the reserve which Christ maintained, and that he might imagine it agreeable to the good design of his own office thus to urge a more express declaration. This appears an easy and natural solution of the difficulty arising from this event. Some writers, however,and those of distinction, are of different sentiments. Mr. Bell, in his treatise on the divine mission of John the Baptist, and the Lord Jesus Christ, part 3: sect. 8 has shewn, that this remarkable message, viewed in every light, supplies us with one of the most satisfactory circumstantial proofs of the integrity and divine character of the Lord Jesus, and of the truth of the Baptist's mission, which the gospel affords: and whether we can point out the particular motives which actually induced the true Elias to send his disciples with such a message to the true Messiah, or not, is an inquiry of no real importance at all, however it might gratify our curiosity to be able to solve the question; since in the mean time it appears abundantly plain, that no such message could on any account have been sent from John to Jesus, had they in reality been no better than imposters. See the note on Matthew 11:4. The reader will find more onthis subject in Jortin's Discourses, p. 196. Bishop Atterbury's, vol. 3: p. 35 and Archbishop Tillotson's Serm. 11

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Trapp's Complete Commentary

MAT 11:2

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Now when John had heard in the prison the works of Christ, he sent two of his disciples,

Now when John had heard in the prison — "Put this fellow in prison," said Ahab of Micaiah, 1 Kings 22:27 ; who is thought to have been he that told him so barely of letting go Benhadad. So Jeremiah, that concionator admirabilis (as Kerkerman calleth him), was for forty years’ pains and patience cast into a deep and dirty dungeon. Kerk. Rhet. Ecclesiast. c. ult. λαμπροτατα πραξας αλγεινοτατα επαθεν . The apostles were often imprisoned: so were the ancient bishops under the ten first persecutions. "From the delectable orchard of the Leonine prison:" so Algerius, the Italian martyr, dates his letter. Within a few days of Queen Mary’s reign, almost all the prisons in England were become right Christian schools and churches. Bocardo, in Oxford, was called a college of quondams or the disposed, Cranmer, Ridley, Latimer, and others, being there kept captive. This is merces mundi: look for no better dealing.

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