Jesus answered them, “Go and tell John the things which you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. Blessed is he who finds no occasion for stumbling in me.”
Parallel Translations
-
Jesus answered them, “Go and tell John the things which you hear and see:
the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them.
Blessed is he who finds no occasion for stumbling in me.”
-
Iesus answered and sayde vnto them. Go and shewe Ihon what ye have hearde and sene.
The blynd se the halt goo the lepers are clensed: the deef heare the ded ryse ageyne and the glad tidinges is preached to the povre.
And happy is he that is not offended by me.
Show all 3 translations
-
And Iesus answering, said vnto them, Goe, and shewe Iohn, what things ye heare, and see.
The blinde receiue sight, and the halt doe walke: the lepers are clensed, and the deafe heare, the dead are raised vp, and the poore receiue the Gospel.
And blessed is he that shall not be offeded in me.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (56)
- Isaiah 35:4-6 (v5) Tell those who have a fearful heart, “Be strong! Don’t be afraid! Behold, your God will come with vengeance, God’s retribution. He will…
- Isaiah 61:1-3 (v5) The Lord Yahweh’s Spirit is on me, because Yahweh has anointed me to preach good news to the humble. He has sent me to bind up the broken…
- Isaiah 42:6-7 (v5) “I, Yahweh, have called you in righteousness. I will hold your hand. I will keep you, and make you a covenant for the people, as a light…
- Luke 4:18 (v5) “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted, to…
- Isaiah 29:18 (v5) In that day, the deaf will hear the words of the book, and the eyes of the blind will see out of obscurity and out of darkness.
Show all 56 cross-references
- Isaiah 8:14-15 (v6) He will be a sanctuary, but for both houses of Israel, he will be a stumbling stone and a rock that makes them fall. For the people of…
- Luke 7:21-22 (v5) In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. Jesus answered them, “Go and…
- John 14:11-12 (v5) Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake. Most certainly I tell you, he who…
- 1 Corinthians 2:14 (v6) Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are…
- Matthew 26:31 (v6) Then Jesus said to them, “All of you will be made to stumble because of me tonight, for it is written, ‘I will strike the shepherd, and the…
- James 2:5 (v5) Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he…
- John 6:66 (v6) At this, many of his disciples went back, and walked no more with him.
- Matthew 15:30-31 (v5) Great multitudes came to him, having with them the lame, blind, mute, maimed, and many others, and they put them down at his feet. He…
- Matthew 21:14 (v5) The blind and the lame came to him in the temple, and he healed them.
- Matthew 24:10 (v6) Then many will stumble, and will deliver up one another, and will hate one another.
- Luke 4:23-29 (v6) He said to them, “Doubtless you will tell me this parable, ‘Physician, heal yourself! Whatever we have heard done at Capernaum, do also…
- Luke 11:27-28 (v6) It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said to him, “Blessed is the womb…
- John 6:60-61 (v6) Therefore many of his disciples, when they heard this, said, “This is a hard saying! Who can listen to it?” But Jesus knowing in himself…
- Romans 9:32-33 (v6) Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; even as it is…
- Matthew 13:55-57 (v6) Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers, James, Joses, Simon, and Judas? Aren’t all of his sisters…
- 1 Peter 2:8 (v6) and, “a stumbling stone and a rock of offense.” For they stumble at the word, being disobedient, to which also they were appointed.
- Matthew 15:12-14 (v6) Then the disciples came, and said to him, “Do you know that the Pharisees were offended when they heard this saying?” But he answered,…
- Matthew 18:7 (v6) “Woe to the world because of occasions of stumbling! For it must be that the occasions come, but woe to that person through whom the…
- John 11:43-44 (v5) When he had said this, he cried with a loud voice, “Lazarus, come out!” He who was dead came out, bound hand and foot with wrappings, and…
- Acts 3:2-8 (v5) A certain man who was lame from his mother’s womb was being carried, whom they laid daily at the door of the temple which is called…
- Acts 14:8-10 (v5) At Lystra a certain man sat, impotent in his feet, a cripple from his mother’s womb, who never had walked. He was listening to Paul…
- 1 Corinthians 1:22-23 (v6) For Jews ask for signs, Greeks seek after wisdom, but we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks,
- Psalms 1:1-2 (v6) Blessed is the man who doesn’t walk in the counsel of the wicked, nor stand on the path of sinners, nor sit in the seat of scoffers; but…
- Psalms 32:1-2 (v6) Blessed is he whose disobedience is forgiven, whose sin is covered. Blessed is the man to whom Yahweh doesn’t impute iniquity, in whose…
- Psalms 119:1 (v6) Blessed are those whose ways are blameless, who walk according to Yahweh’s law.
- Psalms 146:8 (v5) Yahweh opens the eyes of the blind. Yahweh raises up those who are bowed down. Yahweh loves the righteous.
- Isaiah 43:8 (v5) Bring out the blind people who have eyes, and the deaf who have ears.
- John 5:36 (v5) But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I…
- John 10:25 (v5) Jesus answered them, “I told you, and you don’t believe. The works that I do in my Father’s name, these testify about me.
- John 10:38 (v5) But if I do them, though you don’t believe me, believe the works, that you may know and believe that the Father is in me, and I in the…
- Acts 4:9-10 (v5) if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, may it be known to you all,…
- Galatians 5:11 (v6) But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed.
- 2 Kings 5:7 (v5) When the king of Israel had read the letter, he tore his clothes, and said, “Am I God, to kill and to make alive, that this man sends to me…
- 2 Kings 5:14 (v5) Then went he down, and dipped himself seven times in the Jordan, according to the saying of the man of God; and his flesh was restored like…
- Psalms 22:26 (v5) The humble shall eat and be satisfied. They shall praise Yahweh who seek after him. Let your hearts live forever.
- Psalms 72:12-13 (v5) For he will deliver the needy when he cries; the poor, who has no helper. He will have pity on the poor and needy. He will save the souls…
- Isaiah 66:2 (v5) For my hand has made all these things, and so all these things came to be,” says Yahweh: “but I will look to this man, even to he who is…
- Matthew 8:1-4 (v5) When he came down from the mountain, great multitudes followed him. Behold, a leper came to him and worshiped him, saying, “Lord, if you…
- Matthew 9:24-25 (v5) he said to them, “Make room, because the girl isn’t dead, but sleeping.” They were ridiculing him. But when the crowd was put out, he…
- Matthew 9:30 (v5) Their eyes were opened. Jesus strictly commanded them, saying, “See that no one knows about this.”
- Matthew 10:8 (v5) Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give.
- Mark 7:37 (v5) They were astonished beyond measure, saying, “He has done all things well. He makes even the deaf hear, and the mute speak!”
- Mark 9:25 (v5) When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, “You mute and deaf spirit, I command…
- Luke 2:34 (v6) and Simeon blessed them, and said to Mary, his mother, “Behold, this child is set for the falling and the rising of many in Israel, and for…
- Luke 7:14-16 (v5) He came near and touched the coffin, and the bearers stood still. He said, “Young man, I tell you, arise!” He who was dead sat up, and…
- John 2:23 (v5) Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did.
- John 3:2 (v5) The same came to him by night, and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that…
- John 7:41-42 (v6) Others said, “This is the Christ.” But some said, “What, does the Christ come out of Galilee? Hasn’t the Scripture said that the Christ…
- Zechariah 11:7 (v5) So I fed the flock of slaughter, especially the oppressed of the flock. I took for myself two staffs. The one I called “Favor”, and the…
- Matthew 5:3 (v5) “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.
- Matthew 5:3-12 (v6) “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. Blessed are those who mourn, for they shall be comforted. Blessed are…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Trapp 1656 · Public Domain On vv4–6 4 Jesus answered and said unto them, Go and…
4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
Ver. 4. Jesus answered and said, &c.] Our Saviour rated them not, chased them not away from his presence, though zealously affecting their master, but not well, Joh 3:3-21, and envying for his sake, Gal 4:17. The man of God must not strive, but be gentle, apt to teach, patient; in meekness instructing those that oppose themselves, &c., 2Ti 2:24. Friar Alphonsus, a Spaniard, reasoning with Bradford, the martyr, was in a wonderful rage, and spake so high that the whole house rang again, chafing with om et cho, &c. So that if Bradford had been anything hot, one house could not have held them.
Read full note →
Go and show John what things, &c.] He gives them a real testimony, an ocular demonstration. This was the ready way to win upon them, who might have suspected a simple assertion, not seconded with such undeniable arguments. Let our lives as well as our lips witness for us: Vivite concionibus, concionamini moribus, saith one. Nos non eloquimur magna, sed vivintus, said the Church of old. This is the way to slaughter envy itself, and to reign in the hearts of the righteous.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v4 We must imagine these disciples of John to have…
We must imagine these disciples of John to have stayed with Christ some time, and to have seen him work some of these miracles, and to have heard him preach, and seen the great success of his ministry, and then to have left him with this answer. Luke therefore addeth, Luk 7:21, And in the same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then he repeateth the answer which we have here, in which our Saviour refereth unto his works as sufficiently testifying of him, Joh 5:36,37; 10:25,37,38. We read not that these disciples saw any dead person raised while they were with Christ, but it appeareth from Luk 7:18, &c. that the report of such a miracle was the occasion of their coming to Christ.
The question is, how the sight of these things done by our Saviour could be a sufficient argument to confirm to them that he was the Messias, especially considering that his apostles did the same things?
Read full note →
Answer: First, it was prophesied by Isaiah, Isa 35:4-6, that when God should come to save them, the eyes of the blind should be opened, and the ears of the deaf unstopped; then shall the lame man leap as an hart, and the tongue of the dumb sing: and Isa 61:1, that the Messiah should preach good tidings to the meek, that is, the poor, Luk 4:18, which Christ, Luk 4:21, applied to himself. So that the fulfilling of these promises argued that the Messias was come, and no other was to be looked for, whether these things were done by him or by his disciples.
Secondly, the disciples as yet had done no such things, so as his doing of them plainly evidenced his Divine power; the others did them but as his disciples, by his power and authority.
Thirdly, it is more than probable, that when the disciples did them, they used some such form as Peter used, Act 3:6, In the name of Jesus Christ of Nazareth rise up and walk. We find Peter, Act 3:12, very wary that the people should not mistake in thinking they did it by their own power or holiness.
And the poor have the gospel preached unto them. Gr. πτωχοι ευαγγελιζονται, which may be translated, the poor preach the gospel, in an active sense, as the word is used Luk 2:10; or, the poor are gospelized, taking the word in a passive sense, as Heb 4:2; 1Pe 1:25; 4:6. In the passive sense it may be understood either of a more external reception of the gospel upon preaching, or of a more internal reception of the gospel by faith. In all senses it was true of the times of the Messiah,
1. The poor preached the gospel; nor was this a mean evidence that the Messiah was come, to see a few poor fishermen at his call leaving their nets and their friends, and following one calling them to preach a new doctrine to the new world.
2. The poor had the gospel preached to them; nor was this a less evidence of Christ to be the Messiah, considering the prophecy, Isa 61:1, and the contempt of the poor amongst the Jews, Joh 7:49.
But that the poor, who commonly are the more ignorant and rude sort of people, should vouchsafe to hear the gospel, and be turned into the likeness of the gospel upon Christ’s preaching to them, this was yet a higher evidence. Many by poor understand the poor in spirit. The binding up of broken hearts, and bringing glad tidings to souls sadden on spiritual accounts is a great effect of the Divine power. It followeth, And blessed is he, whosoever shall not be offended in me. It is not improbable that our Saviour here reflects on the disciples of John, who out of a great honour for their master took many occasions to be offended at Christ. One while because he and his disciples did not first so often as they and the Pharisees, as Mat 9:14; another while because so many followed him, Joh 3:26. But the words spoken have a further reference than to John’s disciples. The Lord Jesus and his doctrine are to many a stone of stumbling and a rock of offence, according to the prophecy, Isa 8:14; Isa 28:16; Luk 2:34; Rom 9:33; 1Co 1:23; 1Pe 2:6. The Jews stumbled at the meanness of his person and parentage, and the meanness of his followers. The Gentiles, not at these things only, but his ignominious death. At this day many stumble at the sublimeness and strictness of his doctrine, &c. Christ speaks here with reference to all, and pronounces that man a blessed man, who shall so take offence at nothing, whether respecting his person, his life, or his death, his doctrine, or his followers, as to deter or discourage him from embracing him, and believing in him as the Saviour of lost sinners, that shall by faith receive him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv4, 6 Observe here, 1. The way and means which our…
Observe here, 1. The way and means which our Saviour takes for the conviction and satisfaction of John’s disciples, that he was the true Messias; he appeals to the miracles wrought by himself, and submits the miracles wrought by him to the judgment of their senses; Go and shew John the miracles which you hear and see.
Observe, 2. The miracles themselves. The blind receive their sight, the lame walk, the deaf hear, &c. Christ was all this in a literal sense, and in a mystical sense also; he was an eye of understanding to the ignorant, a foot of power to the weak: he opened an ear in deaf hearts, to receive the word of life: and the poor are evangelized, that is, turned into the spirit and temper of it; the gospel; the rich hear the gospel, but the poor receives, that is, they feel the powerful impressions of it: as we say, such an one is Italianized, when his carriage is such as if he were a natural Italian. The passive verb enagzelizonrai denotes, non actum predicationis, sed effectum evangelii pradicati; the good effect which the gospel had upon the hearts and lives of the poor, transforming them into the likeness of itself.
Read full note →
Learn, It is a blessed thing, when the preaching of the gospel has such a powerful influence upon the minds of men, that the temper of their minds and the actions of their lives are a willing transcript of the spirit and temper of the holy Jesus.
Note, That as it was prophesied of the Messias, that he should preach the gospel to the poor, Isa 61:1. accordingly they were the poor whom Christ preached unto; for the Pharisees and Rabbies neglected them as the people of the earth, Joh 7:49. And Grotius says, that they had a proverb, That the Spirit of God never rests but upon a rich man. Besides the Pharisees and Rabbies doctrines, which they preached, were vain traditions, allegorical interpretations, and cabalistical deductions, which transcended the capacities of the vulgar, so that they could profit very little by repairing to their schools, and by hearing their interpretations of the law; and therefore our Saviour, in the close of this chapter, calls the people off from them to learn of him, Come unto me, &c. Mat 11:28
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv4–6 Jesus answered and said unto them,.... Not by an…
Jesus answered and said unto them,.... Not by an express declaration, that he was the Messiah that was to come, and they were not to look for any other; but he bids them
go, and show John again, those things which ye do hear and see. Christ would have them go back to John in prison, and relate to him the doctrines which they had heard preached by him to the poor; and the miracles which they had seen with their own eyes, then wrought by him; as well as many others, which were attested to them by credible witnesses; for there were at that time about Christ, that had infirmities, plagues, and evil spirits, and that were blind, and he instantly cured them in their presence; see Luk 7:21.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4–6 Go and tell John the things that ye hear…
Go and tell John the things that ye hear and see - Which are a stronger proof of my being the Messiah, than any bare assertion can be.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–6 Verse 4. Go and show John the things -…
Verse 4. Go and show John the things - ye do hear and see] Christ would have men to judge only of him and of others by their works. This is the only safe way of judging. A man is not to be credited because he professes to know such and such things; but because he demonstrates by his conduct that his pretensions are not vain.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv4, 6 Go and show John again ... - Jesus referred…
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 Isa 61:1; or, as it is rendered in the New Testament, “He hath anointed me to preach the gospel to the poor,” Luk 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4–6 Go and relate, &c. St. Luke here relates that…
Go and relate, &c. St. Luke here relates that Christ wrought more miracles when the disciple of St. John came than usual, by which he proved in a much stronger manner than he could have done by words, that he was the Messias. For the prophets only wrought miracles by invoking the name of God, whereas he did it by his own authority. (St. Cyril) --- The reason why our Saviour did not return a plain answer in words to St. John’s disciples is, because as the Jews expected the Messias to be a great and powerful king, had he acknowledged himself to be the Messias in the presence of the multitude, he might have given umbrage to the secular power, or afforded a pretext to the Scribes and Pharisees of calumniating him, and putting him to death before the time preordained for his passion. (Baradius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv4–6 4. Show John again — The words plainly show…
4. Show John again — The words plainly show that it is John, not his disciples, who is to be taught the truth. To John’s question Jesus gives no direct reply. To his “Art thou he?” the Saviour responds not, “I am he.” He holds a reserve, partly severe and partly modest, or rather self-respecting. He performs most noted miracles, as Luke informs us, before the face of the messengers, and sends them back to John with a quotation from the prophets, which declares that those very miracles belong to the Prince Messiah. Just so the doubts of his type, Elijah, were relieved (1 Kings xix) by a sign.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5–6 5. Comp. Isa_35:5; Isa_61:1. The first passage describes the…
5. Comp. Isa_35:5; Isa_61:1. The first passage describes the work of God, who “will come and save you.”
the poor have the gospel preached to them] In earthly kingdoms envoys are sent to the rich and great. Compare the thought implied in the disciple’s words, “Who then can be saved?” If it is difficult for the rich to enter the kingdom, how much more for the poor?
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–6 (4) Go and shew John again.—There is no Greek…
(4) Go and shew John again.—There is no Greek adverb answering to the last word. St. Luke (Luk_7:21) adds that “in that same hour Jesus cured many of their infirmities and plagues, and of evil spirits,” and they were therefore to carry back their report as eyewitnesses.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–6 Jesus; and Jesus (Revised Version, with even the Received…
Jesus; and Jesus (Revised Version, with even the Received Text). Answered and said unto them. He makes no verbal self-defence, but appeals to the effects of his work. Observe that a similar appeal to effects of the same character as those mentioned here restoration to normal powers and bringing spiritual truths home to the poorest is still the great argument for the Messiahship of Jesus. Go; go your way (Revised Version); poreuyentev (cf. ver. 7). And show John again; and tell John (Revised Version); for apaggellw does not in itself contain the idea of bringing word in answer to an inquiry, but merely emphasizes the source or place from which the message comes. (Mat_8:33; cf. Bishop Westcott on 1Jn_1:2, 1Jn_1:5) Those (the, Revised Version) things which ye do hear and see. Observe that in Luke
(1) the order of the verbs is reversed;
Read full note →
(2) the tense is not the present, as here, but the aorist, the miracles being regarded from the point of time when the disciples had returned to John. The present tense in Matthew brings out what St. Luke had already indicated by his preceding explanatory verse that the messengers arrived when the Lord was actually performing miracles.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv5–6 And the poor have the gospel preached to them.
Mat_11:5
And the poor have the gospel preached to them.
Read full note →
The right of the poor
I. Let us state the sentiment of the text. We understand it to intend the poor in condition, and not the poor in spirit.
1. The gospel is not preached to the poor in order to mix itself with the questions of civil distinctions.
2. It is not that the gospel regards social distinctions as chiefly important.
3. It is not that the gospel takes the same view of these respective classifications which we are accustomed to entertain.
4. It is not that the gospel is merely adapted to the humble spheres and employments of life.
5. It is not that the gospel is unworthy the attention of the most educated minds.
6. This announcement is not only declarative but predictive.
II. Why is the gospel especially preached to the poor?
1. To demonstrate the Divine independence,
2. To explain the apparent inequalities of Providence. If the poor are denied worldly wealth; they can have durable riches.
3. To establish the necessity of a Divine revelation. The poor show the perplexity of other systems; Christianity commenced where they failed.
4. To exhibit the true importance of man.
6. To relieve the heaviest severity of present trouble. The gospel is the tender mercy of our God.
6. To unfold the true genius of the Christian faith.
7. To intimate the spirituality of Christian blessings and rewards.
8. To place before us the value of predispositions in the reception of Christianity.
9. To bind the institutions of the gospel with the perpetuity of an inevitable human condition-The poor ye have always with you.
III. The demonstration of the truth of christianity, arising out of this fact, remains to be established.
1. It was the accomplishment of prophecy.
2. It distinguished it from all other systems of philosophy and religion.
3. It took a survey of human nature profound as it was new.
4. It reflects most amiably on the character of the Christian Founder.
5. Its Divine efficacy is proved to be complete.
6. The truth of Christianity borrows new evidence from its operations on the poor, when we remember the nature of the principles which it has inculcated.
7. In this progress of the gospel we must seek an adequate cause. (R. W. Hamilton, D. D.)
The gospel of the poor
We shall more clearly see how it is that Christs gospel is for the poor, if we contrast it with some of the many human schemes which we are assured are an excellent substitute for the gospel of Christ.
1. There is that parody of the gospel of Christ which I will call the gospel of philanthropy. This gospel says educate the poor, refine their tastes, open your museums on the Sunday. These things have softening and humanising influence, so long as they are not made substitutes for religion. But there is a refined sensuousness as well as a brutal. These things will not save man.
2. There is the gospel of science. This gospel says to the poor man, Your condition is the result of inevitable laws. It is the rule of nature that in the struggle for existence the weakest shall go to the wall. If therefore you are weak you must submit to the common lot. This gospel gives no comfort.
3. There is the gospel of socialism. This says All men have equal rights. The rich are your oppressors your poverty is the result of cruel laws made by the rich for their benefit. Wreck these and you will soon correct the inequality. This is a gospel of hate. But the gospel of Jesus Christ is the gospel of power, for it is the gospel of good tidings; of Him who was poor. And what makes this gospel so strong and attractive is that it is a gospel of sympathy. It is also a gospel of hope, because it is the gospel of the resurrection. It is a gospel of brotherhood. (Dean Perowne, D. D.)
Poverty and the gospel
Christs gospel was one of mercy to the poor. His conduct fortified His words. His earliest life was of poverty. His miracles were not philosophical enigmas; but of mercy to helpless sufferers. Thus Christ represented the best spirit of the Old Testament. The genius of the Jewish Scriptures is that of mercy to the poor; the prophets denounced avarice. This view of the gospel also fits in with the order of the unfolding of human life and human society. It takes sides with the poor, and so the universal tendency of Providence and of history, slowly unfolded, is, nevertheless, on the whole, going from low to high, from worse to better, and from good toward the perfect. When we consider, we tee that man begins as a helpless thing, a baby zero without a figure before it; and every step in life adds a figure to it and gives it more and more worth. On the whole, the law of unfolding throughout the world is from lower to higher, and though, when applied to the population of the globe, it is almost inconceivable; still, with many back-sets and reactions, the tendency of the universe is thus from lower to higher. Why? Let any man consider whether there is not of necessity a benevolent intelligence somewhere, that is drawing up from the crude toward the ripe, from the rough toward the smooth, from bad to good, and from good through better toward best; and the tendency upward runs like a golden thread through the history of the whole world, both in the unfolding of human life and in the unfolding of the race itself. Thus the tendency of nature is in accordance with the tendency of the gospel as declared by Jesus Christ-namely, that it is a ministry of mercy to the needy. The causes of poverty are worthy consideration.
1. Climate and soil have much to do with it. Men whose winters last nine months, as in extreme north, cannot be rich. Some live on borders of deserts.
2. Bad government is a public source of poverty. Property is insecure.
3. Ignorance or undevelopedness of mind is a great cause of poverty. All property is matter that has been shaped to uses by intelligent skill. It is the husbandman who thinks, foresees, and calls on natural laws to serve Him whose farm brings forth one hundred fold.
4. The appetites and passions of men are the causes of poverty. The men of animalism are always at the bottom of society. All these causes indicate that the poor need moral and intellectual culture. To preach the gospel to the poor is to awaken the mind of the poor. It is a gospel of prosperity. Its primary result is to develop the man himself; to give him such qualities that he will not need relief. The gospel changed from a spirit of humanity into a philosophical system of doctrine, is perverted. Churches organized upon elective affinities are contrary to the spirit of the gospel. Art and intellectual communion right; but must not abandon humanity. The church needs poor men; it needs familiarity with universal human nature. (H. W. Beecher.)
Tendency of the gospel to level up
So, make the common people grow, and there is nobody tall enough to be much higher. When you cross the continent on the Union Pacific Railway and reach the Rocky Mountains, you do not know it. You have been running up at a rate that seemed as if you were in a valley almost. It simply was because the grade was so easy on this side that when you got up to the top of the mountains they do not seem any higher than the plains below, and it is rising so gradually that first made them seem so low. But when you begin to go on the other side, and plunge down the gorges and canons, the mountains seem very high from those low points. The general tendency of Christian democratic institutions is to raise the average of mankind, and as the average goes up it becomes harder and harder for single men to stand as much above the level of their fellow-men as they did formerly. (H. W. Beecher.)
Preaching for the Poor
1. That the gospel must be preached where the poor can come and hear it.
2. It must be preached attractively before the poor will come to hear it.
3. It must be preached simply. (C. H. Spurgeon.)
The climax of wonders
1. That the tendency of the gospel is to raise society.
2. That the gospel dignifies man independently of his outward circumstances.
3. The great simplicity of the gospel.
4. The freeness of the gospel.
5. The inherent power of the gospel.
(1) The gospel is the only system adapted to man.
(2) It is the most favourable system to the working class.
(3) That it is by the influence of the gospel alone that the world can be reformed.
(4) That those only who believe the gospel can enjoy its blessings. (H. E. Thomas.)
The gospel preached to the poor
The law.
I. Its excellency. This provision of the gospel for the poor was a new thing; it was a charity unknown before. The excellency of its effects. What exaltation of hope and character it substitutes for cheerless poverty. It cultivates the moral wilderness.
II. The obligation it lays upon us. Iii. The means of fulfilling it. (N. Paterson.)
The gospel preached to the poor
I. The salvation of God as brought before us in the text-the gospel.
II. The mode of its announcement-preached.
1. Clearly.
2. Fully.
3. Affectionately.
4. Faithfully.
5. As the Word of God.
III. The objects which are especially brought before us in the text-the poor. The gospel knows no partiality. The poor in spirit also have the gospel preached to them. (H. Allen, M. A )
The gospel especially addressed to the poor
1. Because it is peculiarly adapted to their capacities.
2. Also to their means. It is not a costly purchase.
3. It is suited to their opportunities, It is not limited to time or place, but is a thing of the heart, and can be professed consistently with daily toil.
The gospel is glad tidings to the poor.
1. It elevates in rank.
2. It promotes the terrestrial happiness.
3. It lights up the hope of immortality. (H. Stowell, M. A.)
The gospel kindles noble principles within the heart of the poor
Let me here state a simple fact relative to Sunday School instruction by way of illustration. The earliest Sunday School which was instituted, as far as I have been able to collect, was in a valley in Gloucestershire, by a manufacturer, who, though not a man of piety himself, was moved by the state of ignorance of the little ones released on the day of rest from their labours in the factory, and from all restraint; he built a school, and employed a holy old man to bring them into this fold, where they were fostered in simplicity and security. Years rolled on, and that rich manufacturer was reduced by vicissitudes in trade to great distress; and as he was walking in the streets in the midst of his poverty, he was accosted by a man in the garb of soldier, who said, How glad am I to see you. The manufacturer replied, I know you not. The man rejoined, Ah! but I know you, sir; it was in your school that I was taught to read the Word of God, which has been my comfort in all my wanderings. It cheers me, said the man of sorrows, changed as you see me; I was then rich, but am now poor. Say you so? exclaimed the soldier, I have just received a pension; you cannot work for your broad, but I can work for mine, and that pension shall be yours. He pressed upon him his little all, for which he had toiled and bled in his countrys defence. Never, said the afflicted man, when relating this incident, did I before comprehend the meaning of that promise, Cast thy bread upon the waters, and it shall be found after many days. Oh, what a sublime description-or rather, what a sublime action! It is worth ten thousand sentiments. There was the magnificent character and majesty of soul, which nothing but Christian principle can give, and compared with which, all the deeds of ordinary philanthropy are but the glow-worms light to the splendour of the mid-day. That poor man had no learning but what he derived from the gospel; but see how it elevated his soul. (H. Stowell, M. A.)
The gospel for the poor
It is the high-born chiefly that approach the person of the sovereign, enjoy the honours of the palace, and fill the chief offices of the state. Royal favours seldom descend so low as humble life. The grace of our King, however, is like those blessed dews that, while the mountain tops remain dry, lie thick in the valleys; and, leaving the proud and stately trees to stand without a gem, hang the lowly bush with diamonds, and sow the sward broadcast with orient pearl. This is the kingdom for the mean, and the meek, and the poor, and the humble! (Dr. Guthrie.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv4–6 4. Jesus answered and said. Luke states that at…
4. Jesus answered and said. Luke states that at that same hour he cured many of their infirmities. After permitting the messengers to see his work, he pointed to it as his answer. Go and shew John again those things which ye do hear and see. To John's question Jesus gives no direct reply. There is something severe in the whole of our Lord's demeanor and language, as if reproving this shaking of John's higher faith in God.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On v6 In prison, the King rejected, John’s faith wavers; the…
blessed
In prison, the King rejected, John’s faith wavers; the Lord exhorts and encourages His servant. Cf. Joh 15:20; Isa 42:3.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v4 The reply of Jesus:
The reply of Jesus:
v. 4. Jesus answered and said unto them, Go and show John again those thing’s which ye do hear and see:
Read full note →
v. 5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them.
v. 6. And blessed is he whosoever shall not be offended in Me.
Jesus shows a tactful kindness in dealing with the questioners: No sharp rebuke for their tardiness in acknowledging Him, no dogmatic reply to cause resentment. He appeals to their and their master’s knowledge of the Old Testament prophecy concerning the characteristic work of the Messiah. They could believe the evidence of their eyes and ears: The blind were receiving sight, the lame were cheerfully walking about, the deaf were enabled to hear, the dead were being awakened, the poor were being gospeled, were receiving the glad message of their salvation through the preaching of Jesus, Isa 35:4-6; Isa 61:1-2; Eze 36:1-38; Eze 37:1-28. This was literally true and was being demonstrated before the people from day to day. But it was true also in the spiritual sense, as becoming the spiritual kingdom of the Messiah: The blind were having the eyes of their understanding opened, Eph 1:18-19; the limping and halting were taking certain steps with their feet, Heb 12:12-13; those infected with the uncleanness of sin and every spiritual evil felt the healing power of the Gospel, Act 15:8; 1Jn 1:9; those whose ears had been stopped up by the traditions of men were being healed of this spiritual malady. Mat 13:16; the dead in trespasses and sins were realizing the fullness of life, Eph 2:1-5; Col 2:13. And all this is summarized in the last sentence. Note: The disciples of Christ are recruited mainly from the poor and weak and base in this world, 1Co 1:26-29. But their most indispensable quality is poverty of the soul, that they despair of all their own riches in spiritual matters and rely entirely upon the free grace and the unsearchable riches of Christ, Rev 3:17; Rev 2:9; Eph 3:8. "To the poor is proclaimed the divine promise of all grace and comfort, offered and brought forward in Christ and through Christ, that whosoever believes shall have all sins forgiven, the law fulfilled, his conscience delivered, and finally have eternal life donated to him. What happier news may a poor, wretched heart and afflicted conscience hear? How could a heart become more defiant and courageous than by such comforting, rich words and promises? Sin, death, hell, world, and devil, and all evil is despised when a poor heart receives and believes such comfort of divine promise; to make the blind see and to raise the dead is rather a simple thing beside preaching the Gospel to the poor, therefore He places it last, as the greatest and best of all these works. " There is a distinct warning in Christ’s final sentence, against taking offense in Him and His work, for him that expected a temporal kingdom as well as for him that was not satisfied with His patience, tolerance, gentleness, and sympathy, as shown in His words and deeds. "Natural man said: Should this be the Christ of whom the Scripture speaks? Should this be He whose shoes John did not think himself worthy to unlace, since I hardly deem Him worthy of wiping my shoes? Truly it is a great mercy not to take offense in Christ; and there is no other counsel nor help here but that one look upon the works and compare these with Scripture; otherwise it is impossible to hinder the offense. The form, the appearance, the behavior are all too lowly and contemptible."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v4 report to John
report to John
"tell John"
Read full note →
lepers are being cleansed
This can be stated in active form. AT: "I am healing lepers" (See: Active or Passive)
people who have died are being raised back to life
Here to raise up is an idiom for causing someone who has died to become alive again. This can be stated in active form. AT: "people who have died are being caused to live again" or "I am causing those who have died to become alive again" (See: Active or Passive) and Idiom)
needy people are being told
This can be stated in active form. AT: "I am telling needy people" (See: Active or Passive)
translationWords
Jesus
report
John (the Baptist)
leper
clean
raise
good news
bless
stumble
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5–6 11:5 Jesus’ miracles of compassion inaugurated the Kingdom of…
11:5 Jesus’ miracles of compassion inaugurated the Kingdom of God (12:28; see Isa 29:18-19; 35:5-6; 61:1). Jesus expected John to understand that he was fulfilling Old Testament expectations.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.