Matthew 11
BolesMatthew 11:1-19
- FROM JOHN THE
BAPTIST; JESUS’ OF JOHN
1 And it came to pass when Jesus had finished commanding.—The instruction given in chapter ten is here called “commanding”; he had finished his “commanding” them for their limited commission, and some of his teachings were expanded to all his disciples for all time; that is, the principles given by Jesus were universal. After sending “his twelve disciples” away on their hasty mission “he departed thence to teach and preach in their cities.” “To teach” means to give instruction; this was done in their synagogue; to “preach” means to proclaim as a herald; this is more general and public than teaching. “Their cities” means the cities of Galilee. This verse could properly belong to the close of chapter ten, as it informs us how Jesus was engaged during the absence of his twelve apostles; while each pair of the apostles took their own way, Jesus himself was active about his Father’s business.
2, 3 Now when John heard in the prison.—John had rebuked Herod for his sin and had been cast in prison. (Matthew 14:3.) Luke 7:18 says that “the disciples of John told him of all these things” while he was in prison and John the Baptist sent two disciples to inquire of Jesus whether he was really the Messiah; perhaps John’s disciples still thought that the fame of Jesus would eclipse John’s (John 3:25). Why did John make this inquiry? Commentators are not agreed as to the answer. Some think that John was despondent, discouraged, and doubted whether Jesus was the long-looked-for Messiah. John knew very well that Jesus was the expected Messiah (John 3:27-36); he had pointed Jesus out to his disciples as the Lamb of God that taketh away the sin of the world (John 1:29). How then could he doubt that Jesus was “he that cometh”?
Others think that John made this inquiry for the benefit of his disciples who were mortified at his imprisonment, and disappointed because Jesus did not in so many words assert his Messiahship, and deliver his forerunner from prison. Again others think that John was not skeptical, but anxious that he doubted not the divinity of Jesus, but wanted to know more about his future course; that John expected a more rapid development of the Messiah’s kingship; Jesus claimed to be a prophet, and he could tell what would be John’s destiny and the trend of affairs in general.
It is useless to speculate as to why John made this inquiry; we accept the facts as stated by Matthew and rest our faith on these facts. John had been in prison about twelve months at Machaerus, a point fifteen miles southeast from the northern extremity of the Dead Sea and about seventy miles distant from the cities on the Sea of Galilee; whether John doubted the divinity of Jesus, or whether he wished to suggest the expediency of pushing his claims to the Messiahship more vigorously and openly, or whether he would remind him that he had one faithful friend in hard confinement and great peril, or whether it were rather to satisfy his disciples than himself, must be left to conjecture.’ answer was clear but indirect; Jesus bids John’s disciples to witness his works and report them faithfully. “Go and tell John the things which ye hear and see.” Luke tells us that “in that hour he cured many of diseases and plagues and evil spirits; and on many that were blind he bestowed sight.” (Luke 7:21.) They would remember the words of Isaiah about the nation’s Messiah and that the prophet specified these very miracles— opening blind eyes and deaf ears, giving feet to the lame, and songs to the dumb. (Isaiah 35:5-6; Isaiah 61:1.) Most striking of all was that “the dead are raised up, and the poor have good tidings preached to them.” No false prophet ever did this; no system of false religion ever made this its distinctive characteristic. The open invitation to see his works, and to tell all that they saw, shows that Jesus adopted none of the arts of an imposter. “The poor have good tidings preached to them”; the promises of the gospel are proclaimed to poor people, who were generally overlooked by religious teachers then and even now. The preaching of the gospel to “the poor” is classed with the miracles that Jesus wrought, and it shows that due consideration for the poor was as extraordinary as the working of miracles. The teachings of Jesus belong to the poor; the poor more readily accept them and are blessed by them. Jesus added a blessing to “whosoever shall find no occasion of stumbling in me.” The humble life of Jesus was a stumbling block to many.
How could one, of whose coming such great things had been foretold, remain in obscurity by his own choice? The time had not come for Jesus to explain this difficulty, hence he warns them, by a promise of blessing, not to deny him, because this one difficulty was yet unexplained.
Jesus might have tacitly suggested that he was not disputing the supremacy of Caesar, neither was he trying to unseat the Herods or override their judicial authority or send their prisoners home; his work was to restore and lift up crushed men; there may have been a suggestive hint to John in these closing words—“Blessed is he, whosoever shall find no occasion of stumbling in me.” John and others were not to stumble at the obscure appearance and the spiritual character of Christ’s kingdom. (Matthew 16:23.)
7-10 And as these went their way, Jesus began to say.— Here we have Jesus’ estimate of John. He did not praise John in the presence of John’s disciples, but when they were gone he eulogized him lest the people should go away with an unjust depreciation of John. If John’s messengers to Jesus made an unfavorable impression on any one, these words about John should correct it. Every word is in commendation. Some of the hearers had seen and heard John what kind of a man did they find him? Was he easily shaken like the reed?
“A reed shaken with the wind” is symbolic of a timeserver, an unstable person, one easily influenced by outward circumstances. John’s fidelity to the truth, and his imprisonment for it, showed that he was not such a weak character. “Reeds” or cane grew profusely along the banks of the Jordan and shivered in every breeze; John was not like these reeds. For emphasis Jesus repeats the question and asks if they went out to see “a man clothed in soft raiment.” Were you attracted into the wilderness of Judea to see an effeminate man dressed as a courtier; his raiment of camel’s hair and leather girdle, locusts and wild honey, all showed that John did not live in luxury as fawning courtiers do; he was not found in kings’ courts (Amos 7:13), though he found his way into a king’s prison. The people would not have gone to the wilderness to find such a man dressed in soft raiment, but would have gone to the palace of Herod or some other court.
Jesus further asked, “Wherefore went ye out? to see a prophet?” He then answered his own question and said, “Yea, I say unto you, and much more than a prophet.” They went to find something better than kings or courtiers, namely, a prophet of God; Jesus assured them with emphasis that they were not mistaken. They had forgotten John’s message. John was “much more than a prophet”; he not only foretold the future, but his own coming was foretold (Malachi 3:1); he was born in a miraculous manner; he was filled with the Holy Spirit from his mother’s womb (Luke 1:15); he seems to have been a remarkably self-denying and righteous Oman; he closed the line of prophets, bore direct, open testimony to Jesus, baptized him, and saw the vision of the spirit at his baptism, and was thus the link that joins the old and new covenants. Indeed John was “much more than a prophet”; perhaps John did not surpass other prophets in iron firmness and fortitude, but he was honored with the task of being the forerunner of Christ. He was superior to a prophet in filling the mission that God had for him.
11 Among them that are born of women.—This idiom is found in Job 11:12; Job 14:1; Job 15:14; Job 25:4. It is a form of speech especially applied to the appearance of great persons. “A greater than John the Baptist”; he was spoken of by preceding prophets; he pointed out the fulfillment of their predictions concerning the Messiah, whose successful course he predicted after preparing the way before him. “Yet he that is but little in the kingdom”; John was not a citizen of the kingdom; Jesus had not established his kingdom at this time so John was not in the kingdom. However, the humblest member of the body of Christ or citizen of his kingdom is greater than John, because he is elevated from the position of a servant as under the law to the place of a child in our Father’s house. Some apply this only to prophets and teachers in the church, but this seems to be too narrow an application of it; to be “great” in the gospel sense is to be good and humble, and diligent in serving God. Jesus simply says that the least in the kingdom is greater than John, because he is a member of the body of Christ and enjoys fuller and richer blessings.
12-15 From the days of John the Baptist.—From the beginning of John’s ministry “the kingdom of heaven suffereth violence” “until now.” This marks the definite period that Jesus had in mind—from the beginning of John’s ministry down to the time that he was speaking; the “kingdom of heaven” suffered violence from the time that its preparatory stage began even unto the present stage of its development. “The kingdom of heaven” is used frequently by Matthew and means the kingdom of God on earth. It is here compared to a city under siege, or rather under assault by storm; it “suffereth violence, and men of violence take it by force.” The figure alludes to the vast crowds that were baptized by John who pressed each other in a crowd with eager desire to get the benefits of the kingdom; perhaps they mistook the nature of the kingdom and when John announced it in the popular style of his ministry, they were ready to “rush into” it “and take it as by storm.” Men of violence today get control of congregations and handle affairs in a violent way.
For all the prophets and the law prophesied until John.— The parallel in Luke says, “The law and the prophets were until John: from that time the gospel of the kingdom of God is preached, and every man entereth violently into it.” (Luke 16:16.) The idea seems to be that one forces oneself by violence into this stage of the development of the kingdom; it describes the impatience with which men were entering into the kingdom of God with a misunderstanding of its nature. The law contained types and prophecies of the future gospel (Hebrews 10:1);the coming of John was an epoch marking the change of conditions pertaining to the kingdom; “the law and the prophets” foretold a future kingdom John declared that this kingdom was “at hand.” The “prophets and the law” had been the working agencies for saving men up to the coming of John;his preaching brought in some fresh elements of power; he was the prophet foretold under the name of “Elijah.” (Matthew 4:5-6.) “And if ye are willing to receive it, this is Elijah.” Jesus implies that they would hardly do so, as they expected Elijah the Tishbite to appear in person; nevertheless Jesus declares that John the Baptist is the “Elijah” which was designated by Malachi 4:5 whom the Jews fondly expected, and some still expect, as the immediate forerunner of the Messiah; John is the antitype of the Messiah and was prophetically called “Elijah” as he came “in the spirit and power of Elijah.” (Luke 1:17.) They had asked John at one time in the early part of his ministry whether he was Elijah (John 1:21), and he answered “I am not,” meaning that he was not the Elijah in person that they expected to come. Jesus declared that John was the messenger of the Messiah, just before the destruction of the Jewish state, while the second temple was standing as Malachi 3:1; Malachi 4:5-6 stated; and since the messenger of the Messiah had already come, they might expect the Messiah; or if Elijah was to herald the Messiah, and John was Elijah, then Jesus was the Messiah, “he that is to come.” Jesus frequently used the expression to demand special attention, “he that hath ears to hear, let him hear.” (Matthew 13:9; Mark 4:9; Luke 8 8; Revelation 2:7.)
16-19 But whereunto shall I liken this generation?—With all the impetuous zeal for the kingdom of God that the people had toward John the Baptist and the Messiah, their conduct was childish; hence Jesus represents them as “children sitting in the marketplaces, who call unto their fellows and say, We piped unto you, and ye did not dance.” The ancient markets were places in which not only men transacted their business, but children played with each other. The figure not only represents the attitudes of the people as childish, but it represents them as being like crowds of children who are dissatisfied with one another and the games which they are playing; it is like one set wanting this play and another that, one is angry or silent, while the others try to soothe and persuade to join in their sport. They were not pleased with John nor with Jesus; they wanted things their own way, or no way. “We piped unto you,” why did you “not dance”? They mimic a wedding procession with singing and dancing, but it did not please them; they next “wailed,” but they did “not mourn”; that is, they mimicked a funeral procession without any effect. They then complained against the other that they did not know what to do, when neither laughing nor crying with them in imitation of grown people would please them; so Jesus says that the present generation is obstinate, changeful, and capricious.
For John came neither eating nor drinking, and they say, He hath a demon.—That is, he lived a prophet’s life, was ascetic, attended no feast, took no wine, but came exactly as the prophets came before. They could see all the signs of a prophet in John, yet they did not obey him; they called him melancholy, wild, raving, as if he was guided by an evil spirit. Now, “the Son of man came eating and drinking” and they accused him of being “a gluttonous man and a winebibber, a friend of publicans and sinners.” That is, Jesus came eating and drinking, living as others, mingling in the common duties and innocent festivities of daily life, found at feasts and weddings, yet they were not satisfied with him. John was a Nazarite (Luke 1:15), and had to live as he did; a Nazarite had to abstain from all the common gratifications of life. They exaggerated the conduct of Jesus; he was neither “a gluttonous man” nor a “winebibber.” “Gluttonous” means given to an excessive love of food and good living; “winebibber” was one given to much wine. Those who accused Jesus were sanctimonious hypocrites; they knew that he was neither a glutton nor a drunkard; there is no form of virtue or excellence which wicked men cannot malign and charge with being a vice which bears some analogy to that virtue.
No wonder Jesus compares that generation to children who made music as at a wedding, but the others did not respond by dancing; then they sang dirges of wailing, but the others did not beat their breasts or tear their hair in mourning. John lived on a very meager diet and dressed as a prophet, so they said he had a devil and was beside himself;but Jesus ate and drank very much as other men, and this pleased them no better. They accused him of being “a friend of publicans and sinners”; he was a friend to every one; but he did not encourage any one in sin. One can be a friend without encouraging the sinful life of one; this was Jesus’ attitude toward “publicans and sinners.” “Publicans” were taxgatherers for the Roman government; the Jews hated them and classed them with “sinners,” robbers, murderers, and moral degenerates. Jesus added that “wisdom is justified by her works.” The works of wisdom are the best evidence of wisdom; the children of wisdom, that is, wise men, justify the conduct of both John and Jesus; those who did not justify the conduct of both put themselves out of the class of the wise.
Matthew 11:20-30
- CERTAIN CITIES ;
A PRAYER OF
20-24 Then began he to upbraid the cities.—The preceding verses naturally suggest Jesus’ condemnation on certain cities; he did not “upbraid” all cities, but he did those “wherein most of his mighty works were done.” To “upbraid” means to blame publicly, to denounce the conduct of those cities publicly. He reproached the inhabitants of certain cities; “most of his mighty works were done” in these cities that he publicly condemned. “Mighty works” means works of might or power, miraculous works by divine power; only a few of his “mighty works” are recorded. (Luke 4:23 John 21:25.) The principle is that if any one does the work of God by divine aid, he is a messenger from God; when people see such demonstrations, and fail to believe the message that accompanies such mighty works, they are not consistent and justly fall under the condemnation of God.
Next, Jesus specified some of the cities which he condemns. “Woe unto thee, Chorazin! woe unto thee, Bethsaida!” These were small towns on the northern shore of the Sea of Galilee near Capernaum. Jesus had been present in them at different times, and the people there had been able to judge his miracles. Bethsaida was the town of Philip, Andrew, and Peter. (John 1:44.) The name means a “place of hunting or fishing”; the woe denounced against it was soon fulfilled, it is claimed, and it is now a poor village consisting of a few miserable cottages. Chorazin is thought to have been more on the west side of the sea; its site is not known. Some think that it was located about two miles from Capernaum. We see in the condemnation of these cities a condemnation of all who refuse to accept Jesus on the testimony that has been given. “If the mighty works had been done in Tyre and Sidon” which had been done in Chorazin and Bethsaida, “they would have repented long ago in sackcloth and ashes.” The reason the condemnation was pronounced on these cities was “they repented not.” “Tyre and Sidon” were cities of the Philistines or Phoenicians, situated on the eastern shore of the Mediterranean.
They were heathen cities, famous for great wealth, commerce and luxury, and also great vices. Tyre was about one hundred miles northwest of Jerusalem and was often mentioned in the Old Testament; it was denounced by the prophets for its pride and wickedness. (Isaiah 23:7-18; Ezekiel 26:14; Ezekiel 27:1-11; Ezekiel 28:1-10.) Sidon was twenty miles north of Tyre; it was in the bounds of the tribe of Asher. (Joshua 19:28.) It waa also a commercial city, and famous for its valuable timber and skillful workmen. These cities were condemned by the prophets; Chorazin and Bethsaida had greater opportunities for repentance than did Tyre and Sidon; the latter had the pronouncement of the prophets, but the former had the testimony of Jesus confirmed by his “mighty works.” If Tyre and Sidon had heard and seen what Chorazin and Bethsaida had heard and seen, they would have repented in the long ago “in sackcloth and ashes”; these were marks of contrition and humiliation. (Isaiah 58:5.) “Sackcloth” was the coarsest fabric for garments then known and was used only by the poorest people. When any one or a city desired to express sorrow for sin, and to deprecate the anger of God, they repented in “sackcloth and ashes.” (Jonah 3:5.) They put off their rich and soft garments, threw ashes on their heads, and sat in the dust. (Job 2:8; Job 2:12; Jonah 3:5.)
But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.—For the reasons mentioned above, “it shall be more tolerable” for these cities “in the day of judgment” than for Chorazin and Bethsaida; Tyre and Sidon had fewer opportunities for knowing the truth; some see in this different degrees of retribution for guilt. The clearness of the light against which sin is committed aggravates the guilt. “The day of judgment” seems to point to the general judgment, and at that time a more severe fate will be visited on the inhabitants of Chorazin and Bethsaida, because they sinned against so much more light than did Tyre and Sidon. Some think that “the day of judgment” may have reference to the time when the cities shall be destroyed;there is no good reason assigned for such a view.
And thou, Capernaum, shalt thou be exalted unto heaven? —Capernaum is “upbraided” with Chorazin and Bethsaida. It is the city to which Peter removed from Bethsaida, and was the dwelling place of Jesus after he left Nazareth. (Matthew 4:13.) It was located on the seacoast of Galilee and was one of the principal cities on the Sea of Galilee. It boasted of its great fame; it was “exalted unto heaven” in the estimation of its citizens. Not only did Jesus dwell there for a time, but many miracles were performed within its borders; its inhabitants had opportunity to hear much of the teachings of Jesus, yet they had not repented and did not accept Jesus as the Messiah. The inhabitants forfeited their claim to exaltation by their impenitence and because of their impenitence it should be brought “down unto Hades.” “Hades” means a vast abyss in the lower parts of the earth opposed to the heavens or the firmament over our heads; it is the opposite of “exalted unto heaven”; Hades means an unseen place, the invisible world; hence it is applied to the state of the dead—the grave, and the unseen world of separate spirits, whether of torment (Luke 16:23) or in general (Revelation 1:18). Capernaum has been literally reduced to “Hades,” for no one can with certainty now tell where it was located.
Jesus further pronounces Capernaum’s condemnation by saying, “If the mighty works had been done in Sodom which were done in thee,” Sodom “would have remained until this day.” (Genesis 19:24 Ezekiel 16:48-49.) Carpernaum, like Chorazin and Bethsaida, had better opportunities with more light to turn from wickedness than did Sodom. Sodom was destroyed for its wickedness, but had it had such advantages as Capernaum, it would not have been destroyed, “it would have remained until this day.” Jesus pronounces the same condemnation on Capernaum as he did on Chorazin and Bethsaida by saying that “it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.” The climax is here to be observed: Chorazin and Bethsaida are compared to Tyre and Sidon; Capernaum, greater in sin and punishment, is singled out, and compared to Sodom, whose sin and punishment were greater than those of Sidon. (Deuteronomy 32:32; Isaiah 1:9-10; Lamentations 4:6; Ezekiel 16:46-57.)
[The surest of temporal punishments had been meted out to Sodom and Gomorrah; but their punishment was temporal. Capernaum had not been guilty of the fleshly depravity which was common to them of Sodom;but great spiritual truths had been presented. Capernaum had rejected these; the punishment is of the spirit and is far-reaching. Capernaum had been the center of the public ministrations, works and teachings of Jesus; she had been exalted to heaven by these privileges; she had rejected them all, and, by her rejection, she brought herself down to hell.]
25-27 At that season Jesus answered and said.—In quick succession the upbraiding of some of the cities of Galilee is followed by a prayer of thanksgiving by Jesus. There is a wide break in the thought here as if it would make a good division between chapters. (See Matthew 12:1; Matthew 14:1.) He “answered.” This word is frequently used where no question is recorded. (Matthew 22:1; Mark 9:5; Mark 9:38; Mark 11:14; Luke 13:14.) However there is usually a reference in the mind of the speaker or hearer, and the question is suppressed for brevity or one which might arise from certain actions. Its frequent occurrence indicates the perfection of Jesus’ teaching, as he could speak to the unspoken thoughts and feelings as well as to the words and actions of those who waited on his ministry. At this time it seems that he responded to the thoughts and inquiries elicited by his discourse concerning the things which have just been studied. Jesus frequently prayed; so at this time he addressed God as “Father, Lord of heaven and earth.”
This expresses his relation to God as his Son, and therefore, his divinity; it also ascribes to God the Ruler of heaven and earth. The object of his prayer was a thanksgiving because God had hidden “these things from the wise and understanding,” and had revealed “them unto babes.” Frequently what God permits to be done, it is said that he does, hence having permitted these things to be hidden to the wise, he now reveals them unto children in knowledge. (Exodus 7:3-4; 2 Samuel 12:11-12; Isaiah 12:1; Romans 6:17.) Jesus does not so much thank God for concealing the gospel truths from the worldly-minded, as for revealing them to simple believers; these words describe the wisdom of the world which “is foolishness with God.” “The wise and understanding” means those who are skilled in abstract questions. The wise men of Athens called Paul “a babbler” because he preached “Jesus and the resurrection.” “Babes” means disciples of Christ, unlearned, yet believing men. (1 Corinthians 1:27.) The mysteries of the gospel require faith; we cannot fathom them; we can know them only by faith in the word of God. In speaking of “the wise and understanding” men, Jesus simply called them what they claimed to be, and not simply what they were. It is well-pleasing to God to do this; hence Jesus praises the equity and wisdom of God in this mystery. (Matthew 18:14; 1 Corinthians 1:21.) There was a perfect mutual understanding between the Father and the Son, and the Son always did that which was well-pleasing in the sight of God. No one knows the Son perfectly but the Father; no one knows the Father but the Son and those to whom the Son reveals him. This implies that the great scheme of God’s spiritual kingdom over which Jesus is to reign as king and the administering of which is committed by the Father to the Son is revealed to man only through Jesus the Christ.
28-30 Come unto me, all ye that labor.—This is an invitation to all the Jews and to all who labor under burdens of any kind; it is a universal invitation. It is a fitting close for the discourse that Jesus has just delivered. It may possibly refer to all who were suffering from any disease and were burdened by moral and mental stresses, but its deeper significance is those who are weary, being heavily burdened with sin and spiritual defects it would embrace those described in Matthew 23:4, Acts 15:10, and Galatians 5:1, and all others who are burdened in soul. Jesus assures them that he will give them rest; rest from their labors and burdens whatever they may be; if burdened with sin, he will give them remission of sins. This invitation opens the door to the kingdom of heaven and goes into effect when his kingdom is established. All whose souls are sighing for rest and groaning under burdens are to come to him. There is no other source for them, and his assurance is positive, “I will give you rest.”
Take my yoke upon you, and learn of me.—The yoke is the emblem of subjection and service, whether oppressive and painful (Deuteronomy 28:48; Jeremiah 28:14; Lamentations 1:14; Galatians 5:1), or easy and pleasant, as “the law of Christ,” whose service is perfect freedom (1 John 5:3). One must take the yoke of Christ. Some think that this figure means that we are yoked with Christ and are to become colaborers with him; others think that it symbolizes the government of Jesus and that one is to place oneself under the discipline of the principles of Christianity; it may be either. The “yoke is easy”; it is of no great weight, yet it enables one to do much service. To take the yoke of Christ is simply to become his disciple and to keep his commandment. Jesus is “meek and lowly in heart”; he is gentle and condescending as teacher, and is meek and quiet in loving-kindness. (2 Corinthians 10:1; 2 Timothy 2:24-25.) “Ye shall find rest unto your souls.” “Rest” in verse twenty-eight may be equal to forgiveness of sin, and “rest” in verse twenty-nine may refer to the rest that faithful ones have in heaven. If one comes to Jesus and lives as he teaches that one to live, he shall have rest from all sins and have a home in heaven at last.