Matthew 11

Matthew 11:1-6

In this chapter we have, 1. The unwearied diligence of our Lord in preaching the gospel, ver. 1. 2. His discourse with the disciples of John answering his being the Method, ver. 2-6. 3. The honourable testimony that Christ bore to John Baptist, ver. 7-15. 4. The fact account he gives of their generation in general, and especially of some particular places; with reference to the success, both of John’s ministry, and of his own, ver. 16-24. 5. His thanksgiving to his Father for the wise and gracious method he had taken in revealing the great mysteries of the gospel, ver. 25, 26. 6. His gracious call and invitation to poor sinners to come to him, and to be ruled and taught and saved by him, ver. 27-30.

1. AND it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. 2. Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3. And said unto him, “Art thou be that should come, or do we look for another? 4. Jesus answered and said unto them, Go, and shew John again those things which ye do hear and see: 5. The blind receive their light, and the lame walk, the lepers are cleaned, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6. And blessed is he whoever shall not be offended in me.

2. 1—6. Having finished his instructions to his disciples whom he sent forth, he did not devolve the work to them and fit down idle himself, but departed thence to teach and preach in their cities; and in this lawful work the disciples sent from John found him employed. We are told,

3. Where John was; in prison, for his fidelity in reproving Hired the king. Such reward may the zealous ministers of God sometimes expect to meet. But the fame of Jesus reached him even there: and now, no doubt, with joy he heard of his labours and success. If we are disabled, it is still a most reviving cordial to hear that the work of God prospers.

4. The question he put to Jesus by the disciples whom he sent: Art thou he that should come, or do we look for another? art thou the promised Messiah, or not? Some have supposed John was himself in doubt, and either discouraged by his long confinement, or, like the rest of his countrymen, prepossessed with the notions of a temporal Messiah; though it seems much more reasonable, from the testimony John had born to him, to suppose, that one for his own sake he sent this message, but for the sake of his disciples, who though they had cleaved to John hitherto, yet, he being shortly to leave them and to be cut off, he introduced them to Jesus, that they might receive from him the fullest conviction of his character, and henceforward commence his disciples. Note, (1.) God will not leave his people deficient: if one able minister is removed, another is raised up. (2.) It is the duty of faithful ministers to lead their hearers off from all attachment to men, even themselves, and to direct them simply to Jesus. (3.) Where the matters of our eternal salvation are concerned, it becomes us to be impulsive, and to see that our faith be built on sure grounds.

5. The answer Christ returned to their enquiries. He refers them to the facts which they beheld, as the most satisfactory proof of his being that Messiah which should come into the world. The blind receive their light, the bare small, far, full evidences those of a divine mission, and a clear fulfilment of the prophecies which went before concerning him, See. xxv. 6. hal. i. and the poor have the gospel preached unto them; those whom the Serifes and Pharisees despised, he received kindly, and acquainted them with the glad tidings of his grace, which many of them willingly received: or the poor preach the gospel; mean and illustrate men are coloured with great gifts and abilities to propagate the doctrines of the gospel; and blessed is he whatever shall not be offended in me; not prejudiced against him because of his poverty, the meanness of his station, and the deplorable followers which attended him; but, looking above all these things, behold in his works and words his divine character, and gives him the glory due unto his name. Note, (1.) Many treat the poor with contempt; but Christ hath taught us a different lesson; of such his church is chiefly composed, and this adds abundant honour to them. (2.) There are many things in Christ’s character and gospel which minister occasion of offence to the proud and self-righteous; but faith admires the condescensions of Jesus, and adores him for that at which others humble and full.

Matthew 11:16-24

unto their fellows, 17. And saying, ‘We have piped unto you, and ye have not danced: we have mourned unto you, and ye have not lamented: 18. For ‘John came neither eating nor drinking, and they say, He hath a devil. 19. ‘The son of man came eating and drinking, and they say, Behold, a man gluttonous, and a wine-bibber, a friend of publicans and sinners: but wisdom is justified of her children. 20. ¶ ‘Then began he to ‘upbraid the cities wherein most of his mighty works were done, because they repented not. 21. ‘Wo unto thee Chorazin, wo unto thee Bethsaida: for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago ‘in Sackcloth and afters. 22. But I say unto you, ‘It shall be more tolerable for Tyre and Sidon at the day of judgment than for you. 23. And thou Capernaum, ‘which art exalted unto heaven, shall be brought down to hell: for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. 24. But I say unto you, that ‘it shall be more tolerable for the land of Sodom in the day of judgment than for thee.

Having spoken of the excellence of John’s ministry, he cannot but reflect upon the inexcusable perversion and flubbornness of that generation, which had for the most part continued in their impenitence, notwithstanding John’s preaching, and in opposition to all the miracles and means of grace which they had enjoyed under his own ministry and that of his apostles. For which an awful reckoning remained.

1. He is at a loss for a similitude whereunto he shall liken the men of that generation, they acted to contradictorily and absurdly; like fullon and froward children, that, when their playfulness of every little art to engage them, mimicking a wedding or a funeral, and inviting them to dance with them, or in mournful responses to answer them, mottle and ill-natured they will join in neither. Such was the temper of the Scribes and Pharisees, with their disciples, respecting the ministry of Christ and his forerunner. They used different means, but neither could prevail. John called to mourning, preaching repentance and humiliation, and in his own abfeminate and self-denying conduct for them an example of mortification; and, so far from being affected thereby, they treated him as melancholy, and polished by a devil. The Son of man, with the sweetest muskets of gospel grace, fought to engage their minds, and by every kind word and deed endeavoured to infirmate himself into their affections; One and open in his manners, affable to all, joining with them in partaking the innocent refreshments of nature, and ready to converse with the chief of sinners for their good, and immediately they brand him as a glutton, a wine-bibber, a friend of publicans and sinners, an encourager and a partaker with them in their immoralities. But wisdom is justified of her children. They who are by grace made acquainted with the truth, will approve all the means and methods which God is pleased to all, though others reject and despite them: or Christ, the wisdom of God, will be acquitted of all these malicious accusations of wicked men, by all who truly become the children of God, and are enlightened to know his true character. They will admire and aduse him for what others revile and malign him. Note, (1.) There is nothing so absurd or contradictory that the enemies of the gospel will not say and do, in order to vent their malice against the ministers and truths of God. (2.) God uses every means with sinners, declaring the terrors of his law and the comforts of his gospel, sending them, by barns, mercies and judgments, and all to work on their obdurate hearts, or to leave them inexcusable in their impenitence. (3.) Different ministers have different manners of address, and are more particularly suited to the dispositions and tempers of some than of others: some are friends with a Soanergist, some melted under a Barnabas, a son of consolation; some are affected with the more sufferers manners of a John, others engaged by the sweetness and affability of Jesus. Every one hath his gift, and all for the edification of the body of Christ. (4.) The most powerful and engaging ministrations are not always crowned with success: but, when we have discharged our souls, and men refuse to bear the voice of truth, of reason, of conscience, neither drawn by the bonds of love, nor driven to God by all the terrors of wrath to come, then their blood is on their own heads; we are free. (5.) The preach, the lust of men, yea he that was more than man, have been reviled as mad or liberators, as preaching doctrines of despair or incontinuance. Let it not them strange if the time things he said of us, and if what is our highest honour in God’s sight he made matter of sweetest reproach. He is near who will justify us. (6.) Though the gospel and the ministers of it in general be lighted and reviled of men, to some their word will be a favour of life, and they will justify God in all his ways, being themselves living instances of the efficacy of the methods he hath taken to bring poor sinners to himself.

2. As he had reproached the obstinacy of that generation in general, he particularly upbraids the cities wherein most of his mighty works were done, because they repented not; for to lead them thereunto was the great end of all his miracles and preaching; but it had been in vain: and how shall they escape who neglect so great a salvation? they must needs perish who reject the only remedy that can cure them: and such wilful obstinacy must bring down greater damnation. Note, God is pleased to disperse the means of grace, as well as the gifts of prominence, favoringly. Why one place should enjoy them, whilst another, less guilty, is abandoned to darkness and ignorance, can only be resolved into the divine pleasure. Even so, Father, for so it seemed good in thy sight.

Two instances are particularly brought of cities who had enjoyed the greatest means and mercies, and yet were more hardened than even the viles of the heathen.

1. We unto this Chorazin, wo unto the Bethsaida, places in Galilee peculiarly favoured with Christ’s miracles and teaching, and yet the generality of the inhabitants perished in their impenitence; though, had the like mighty works been done even in Tyre and Sidon, abandoned to wickedness as they were, it is to human appearance highly probable that, like Nineteenth of old, they would have repented in Sackcloth and after, and humbled themselves to prevent the impending ruin. Therefore at the judgment-day their doom shall be more tolerable than that of those cities which, by rejecting the gospel, fall under the most aggravated guilt. Note, An awful day is near, when the eternal states of all must be determined; when all the means of grace and mercies we have enjoyed must be accounted for; and none will receive so great damnation as those who have abused them, and, in opposition to the clearest light of the gospel, have perished in the darkness of error and sin.

2. Capernaum with peculiar emphasis is threatened: Then, most dignified by the residence of Jesus, and distinguished with singular advantages above all other cities, which are needed to become in outward privileges, said he brought down to hell, falling the deeper into eternal misery from the heights of abused mercy. Even Sodom’s doom will be more tolerable than hers; for, if the like miracles and long-continued ministry of Jesus had been vouchsafed to that city, it seems highly probable ten righteous at least would have been found, and the threatened ruin erected; but, if Sodom was not spared with less guilt, Capernaum, with greater, must needs sink under more aggravated ruin. Note, Many of this day seldom think of the inestimable nature committed to them in the oracles of God and the gospel of his Son; but for these things a solemn account must soon be given, and wo to the sinner whose profiting at that day shall not appear.

3. ¶ ‘At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because ’thou hast hid these things from the wise and prudent, and ‘hast revealed them unto babes. 26. Even so, Father, for so it seemed good in thy sight. 27. ‘All things are delivered unto me of my Father: and no man knoweth the Son but the Father: ’neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28. ¶ Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29. Take my yoke upon you, and ’learn of me, for ‘I am meek and lowly in heart: and ‘ye shall find rest unto your souls. 30. For ‘my yoke is easy, and my burden is light.

Matthew 11:28-30

Though in general the perversion of the many afforded the most melancholy prospect of their destruction, yet did not the gospel word return in vain. There was still a remnant, according to the election of grace, who heard and believed.

1. Our blessed Lord here offers up his thanks to God the Father for the children he had given him, though few, and in the eyes of men despicable, poor, and illiterate, yet precious to Jesus, and the travel of his soul.

[2.] He adoresides God as His Father, in whose love he had the most assured interest, and as the Lord of heaven and earth, the foregoing dispoise of all things, able to do whatever he pleased, according to the counsels of his own will. Note, Prayer is then a pleasing service, when we can call God Father, approach him with confidence, and, persuaded of his all-sufficiency to supply our wants, can quietly call our care upon him.

[3.] He adores his foregoing in being pleased to hide the glorious truths of gospel-grace from the wise and prudent, and revealing them to such us, comparatively speaking, respecting natural abilities, learning and human accomplishment, were vastly their inferiors; but if God is pleased to chute these babes, Jesus acquiesces in his Father’s holy will, appears of and delights in it. Note, (1.) It is a uncryding truth, and of hardest digestion to the proud heart of man, that those whom the world admires as great, harced, and wise, the deepest scholars, the most profound flutellum, the most reverend doctors, and acute meta-

physicians,

physicians, are not merely on a level with the meanest clown, respecting the knowledge that maketh wife unto falvatum, but for the most part further removed from it, and, according to God’s all-wife decrees, eternally excluded, given up to learned ignorance, and left to the Spiritual blindness of their fallen hearts. (2.) Those whom God chutes for his people are usually such as man despises, poor in every sense, in thorns, abillots, human literature, and all that a foolish world admires. Some few indeed are found of the wife, mighty, and noble; but not many, enough to shew what God could do, if he pleased; while we are humbly to acquiesce in what he hath done. Yet this will ever be, as it was from the beginning, a those of humbling and rock of offence. How any of the rulers and Pharises believed? (3.) Whatever difference is made between one and another is purely owing to God’s sovereign will and pleasure, and not to any thing foreseen in them, or done, or to be done, by them; and therefore, in all God’s dispositions of providence or grace, if a curious enquirer, or disputer of this world, enquires into the reasons why and wherefore God thus affes; we have but one to give, Even so, Father, for he is deemed good in thy sight. They who are dissatisfied with this reason, must close their affairs, and expatiate in the boundless regions of Leprosy and infidelity in search of a better.

2. Christ invites those babes, whom the Father hath given him, to come unto him, with kindest assurances both of his power and willingness to help and fare them.

(1.) He declares the plenitude of power with which he is invested for the comfort of all who should apply to him for refuge. All things are delivered unto me of my Father. As Mediator he hath received a delegated authority, distinct from that which he essentially possesses as God over all, blessed for ever. The work of reconciliation, and all the blessings of grace and glory, are lodged in his hands. And as man knoweth the Son but the Father; neither knoweth any man the Father from the Son, and he to whomsoever the Son will reveal him. It is not the effort of man’s skill and labour, but a divine revelation which alone can make known as the true character of God, his trisome excellence and predictions, together with the designs of his grace according to the tenor of the everlasting covenant. And as there is a mutual consciousness between the divine Persons in the undivided Godhead, He, who from eternity lay in the bosom of the Father, is alone able to make him known, and to communicate his eternal counsels to us, being invested with his mediatorial character for this very purpose. Note, (1.) There is no true knowledge of God, or intercourse to be maintained with him, but in and by Jesus Christ. (2.) To those, whom Christ takes for his disciples, he manifests himself as he does not unto the world, John xix. 22.

(3.) He declares his readiness to receive every poor sinner who comes to him weary and heavy laden, and invites them to lay down their burdens of sin and sorrow at his feet, that they may find rest unto their souls. (1.) The persons invited are all that fellow and are heavy laden; those who are convinced of their guilt and danger, feel the indisputable burden of sin, and are weary, not merely of the burdensome rites of the ceremonial law, but of the bondage of corruption. And all, without difficulties of nation, or difference in the mention of their guilt and insistence, are invited. Jesus rejects none because of the depth of their miseries, who do not themselves reject his exercise. (2.) The invitation is, Come to me, willing to receive, and able to relieve, all the wants of the miserable and the desperate, who by such call their care upon me, connouncing every other hope and dependence, placing their trust on me alone as their Saviour to the untruth, and taking me hearsforward for their Lord and Master. (3.) The promise made to such is, I will give you rest, pardon and peace of conscience to silence the accusations of guilt, power against sin to deliver you from the wearisome bondage of corruption, setting the soul at liberty from all terrifying fears, and enabling you on sure foundations to reject a part in the eternal rest which remaineth for the people of God. (4.) The dutiful returns for such mercies are here prescribed: Take my yoke upon you. We must receive Christ in all his offices; as the King to rule in and over us, as well as the Prophet to reach, and the Priest to atone for us. Obedience to his gospel must follow faith in his promises; and he asks nothing from us but that we should copy his example and be like him, that we may be meet for the enjoyment of him: Learn of me, for I am need and lately in heart, tempers which must ever characterize the disciples of Jesus, in opposition to that pride, perseverance, passion, and self-will, which are natural to the fallen mind. He was used under every provocation, patient towards the delights of his scholars; lately in heart, understanding to the means, and submitting for our fakes to every abatement; and when we learn to be like him we shall find rest to our God; such divine dispositions will bring a perfect heaven to the soul, and enable us to enter into rest here below, happy in communion with Jesus, and stamped with his image. Not may we think his yoke implies any thing grievous. No. His yoke is only, and his burden is only: his service is perfect freedom. Even the afflictions, temptations, and difficulties we may meet, are to be counted all joy; since so powerful will be the affluence of his grace, so

abundant his consolations, and so blessed the issue, that we have reason continually to go on our way rejoicing, and to own to his eternal praise, and for the encouragement of others, that his ways are ways of phasistatus, and all his paths are past.