Matthew 11:10

“For the word says concerning them, “This is he of whom it is written, ‘Behold I send my angel before thy face.’”” — editor's note: S. Matt. xi. 10, quoting Mal. iii. 1. The word translated “messenger” in A.V. is ἄγγελος, which the argument here seems to require should be rendered by…

“…of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”” — editor's note: Mal. iii. 1: comp. Matt. xi. 10; Mark i. 2; Luke vii. 27.

“Of John Baptist it is said, “Behold, I send My Angel before Thy face, that shall prepare Thy way before Thee.”” — editor's note: Mal. iii. 1; Matt. xi. 10.

“This whole section relating to John the Baptist, touching the message which he sent to Jesus, and the tenor of the reply which those whom he despatched received, and the terms in which the Lord spoke of John after the departure of these persons, is introduced also by Luke.” — editor's note: Matt. xi. 1–19.

“Art thou not he of whom it was foretold, “Behold, I send my messenger before Thy face, who shall prepare Thy way before thee?”” — editor's note: Matt. xi. 10.

“Yea I say unto you, and more than a prophet;” He goes on, “For this is he of whom it is written, Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee.”” — editor's note: Matt. xi. 10.

“First,by His praises of John.” — editor's note: Matt. xi. 7–11.

“As such he prophesied while still in his mother’s womb, and before the day of judgment won the commendation of the Judge.” — editor's note: Matt. xi. 7–14. Jerome here borrows a phrase from Cyprian, de Op. et El. xv.

“And what necessity is there for me to dwell upon the praises of so illustrious a man when God the Father even calls him an angel?“Behold, I send my messenger (angel) before thy face, who shall prepare thy way before thee.”” — editor's note: Matt. xi. 10.

Sufficient had been now done for John’s disciples; they returned certified concerning Christ by the wonderful works which they had seen. But it behoved that the multitude also should be corrected, which had conceived…

Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, “When they had gone away, Jesus began to speak to the multitudes concerning John.”

“As they departed,” that He should not seem to speak flattery of the man; and in correcting the error of the multitude, He does not openly expose their secret suspicions, but by framing his words against what was in…

They had not gone out at this time into the desert to see John, for he was not now in the deaert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him.

And note that making no mention of any other fault, He clears John of fickleness, which the multitude had suspected him of, saying, “A reed shaken by the wind?”

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…

Was it for this ye went out into the desert to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused…

Otherwise; That John is not as a waving reed, yourselves have shewn by going out unto the desert to him. Nor can any say that John was once firm, but has since become wilful and wavering; for as some are prone to…

This teaches that an austere life and strict preaching ought to shun kings’ courts and the palaces of the rich and luxurious.

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…

In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either…

Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, “But what went ye out for to see? A prophet? yea, I say unto…

The office of a prophet is to foretel things to come, not to shew them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he shewed as present by pointing…

In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord.

Then he shews in what respect He is greater, saying, “This is he of whom it is written, Behold, I send my angel before thy face.”

To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. [ref Mal 3:1] We must suppose that John is here called an Angel, not as partaking the Angelic nature,…

For the Greek word Angel, is in Latin Nuntius, ‘a messenger.’ He therefore who came to bear a heavenly message is rightly called an Angel, that he may preserve in his title the dignity which he performs in his office.

He shews wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as he says, “I send before thy face,” that is, near Thee, as those that walk next to the king’s chariot are more…

Also the other Prophets were sent to announce Christ’s coming, but John to prepare His way, as it follows, “who shall make ready thy way before thee;”

That is, shall open the hearts of Thy hearers by preaching repentance and baptizing.

Mystically; The desert is that which is deserted of the Holy Spirit, where there is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within…

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.” [Matt…

Matthew 11:10 and Mark 1:2 share the same wording (15 words).

Matthew 11:10 and Luke 7:27 share the same wording (22 words).

Cross-reference given by the World English Bible's translators.

Cited together in Sermons on New Testament Lessons Sermon 16.

Cited together in Sermons on New Testament Lessons Sermon 16.

Cited together in Sermons on New Testament Lessons Sermon 16.

Cited together in Sermons on New Testament Lessons Sermon 16.

Cited together in Gregory the Great on Matthew 11:7–10 (2) (Catena Aurea).

Cited together in Jerome on Matthew 11:7–10 (4) (Catena Aurea).

Cited together in Gregory the Great on Matthew 11:7–10 (5) (Catena Aurea).