Matthew 11

1 their cities. The cities of the Galilæans.

2 in the prison. Herod had imprisoned John in the fortress of Machærus, on the east of the Dead Sea: see xiv. 3, and Josephus, Ant. xviii. 5, § 2.

the works of Christ. Rather, “the works of the Christ” (R.V.); for Matthew never uses the word as a proper name. This probably means works characteristic of the Messiah; particularly the recent restoration to life of the widow’s son at Nain: see Luke vii.; and cp. ver. 5 with Isa. xxxv. 5; lxi. 1-3 (on which see notes).

3. He that should come. Lit., “He that cometh” (R.V.); a designation of the Messiah, which John the Baptist had adopted (see iii. 11), derived probably from Psa. exviii. 26, on which see note. It is hardly to be wondered at that John, in his prison, had misgivings whether Jesus, whom he had baptised, was indeed the Messiah. There were no signs of a kingdom being established, such as he no doubt had hoped for. And even though his ideal of a kingdom and of the Messiah was a higher one than that of others of his time (Matt. iii. 11, 12; John i. 29) he saw no evidence of his ideal being fulfilled. “Jesus was neither a Reformer nor a Victim: could he be the Messiah?” (David Smith: In the Days of His Flesh, p. 225).

4 those things which ye do hear and see. See Luke vii. 21; where the miracles performed in the presence of John’s disciples are recorded. The preaching of the gospel to the poor is, equally with miracle, a sign of the Christ. It is the spiritual manifestation of the Divine power which miracles reveal in the physical realm. This was the answer of our Lord.

6 blessed is he. That is, Happy is he to whom I shall not prove a stumbling-block; whom my condition and my deeds do not lead to reject me. There seems a gentle reference here to the faltering faith of the Baptist. Yet the tribute to this Baptist which follows shows in what high place the Saviorer held him.

7 as they departed. “The world praises a man in his presence, blames him in his absence. Divine truth does the contrary” (Bengal).

A reed shaken with the wind? This illustration is derived from the reeds which fringed the banks of the Jordan, where John baptised. Did you go to see a feeble, inconstant man? or an effeminate courtier and flatterer (ver. 8)? Nay, you know you went to see a stern and inflexible prophet, one who is in truth superior to all the prophets: for he is the “Messenger” of the Messiah, the predicted Elijah (ver. 14; ep. Mal. iii. 1; iv. 5). In speaking thus highly of John, to whom He had sent a gentle reproof, our Lord shows how He can at once rebuke the failings of His people, and yet approve their works of faith and love.

11 a greater than John the Baptist. John, indeed, as living nearest to the reign of Messiah, was superior to all his predecessors; but the actual subjects of this reign possess still higher privileges: ep. Zech. xii. 8. For “least,” read, as in the Greek, “of lower rank” (Weymouth).

12 the kingdom of heaven suffereth violence. “It is not your thoughtless, fickle, reed-hunting, sight-seeing people, that get the kingdom, but eager, earnest, ‘violent’ men” (Monro Gibson in Expositor’s Bible).

13 all the prophets and the law prophesied. That is, The whole of the Old Testament dispensation was prophetic. John came to introduce the kingdom to which every inspired utterance and ordinance had pointed.

14 if ye will receive [it]. Rather, as R.V., “if ye are willing to receive it” or “him.”

15. He that hath ears to hear. A call to candid and thoughtful attention. Listen and think; be willing to receive (ver. 14) what I say. John is Elijah: and if so, am not I, to whom both he and these miracles bear witness, the Lord? (Mal. iii. 1; iv. 5).

16 like unto children. The men of this time are like capricious children. John, the preacher of repentance, lived as an ascetic, and called you to mourn for your sins. I, the messenger of salvation, join you in your social enjoyments (John ii. 1-10), and invite you to cheerfulness: but you reject us both. Those, however, who are taught by Divine wisdom recognise and honour its varied exhibition in John and in myself, and receive us both.

markets. The places of public resort.

18. He hath a devil (demon). Referring to the solitary and melancholy habits of demoniacs: see Mark v. 5.

19 a friend of publicans and sinners. Making His condescension and kindness an occasion of reproach. He was a friend, not to their vices, but to their souls: ep. Luke xv. 1, 2.

justified of her children. Heavenly wisdom is recognised and vindicated by all the truly wise. The reading, “by her works,” is preferred by R.V. In Luke vii. 35, the word “children” is unquestionably used.

21. Chorazin. Chorazin is placed by Jerome on the Lake of Tiberias, about two miles from Capernaum; and Bethsaida (the birthplace of Peter, Andrew, and Philip) was probably near it. Both seem to have been small towns, and their sites have not yet been identified.

Tyre and Sidon. Respecting Tyre and Sidon, see notes on 2 Sam. v. 11; Isa. xxiii.; Ezek. xxvi.-xxviii.

they would have repented. That some nations and individuals enjoy greater advantages for their well-being than others is an obvious fact in the history of mankind, not a difficulty peculiar to Christianity. The Bible does not profess to explain it, leaving it among “the secret things” which “belong to the Lord.” The essential thing is that men will be judged according to their opportunities.

23 brought down to hell. “Heaven” and “hell” (Hades) here stand in contrast with each other: the former denoting a high state of privilege, the latter an extreme of woe and desolation: ep. Isa. xiv. 15. Capernaum had been especially favoured as the chosen residence of Jesus, and the scene of many of His miracles and discourses. The interrogative reading adopted in R.V. is sustained by the best authorities, and gives a vivid sense to the passage.

25. Jesus answered. The word “answered” in the Gospels often means to speak in consequence of what has preceded. Our Lord, meditating on the truths which He had just uttered, breaks forth into an acknowledgment of His Father’s sovereign wisdom and goodness in adapting and applying the gospel not to those who rely upon their own wisdom, but to those who, with child-like simplicity, receive His instructions.

because Thou hast hid. The subject of our Lord’s praise and thanksgiving is not the failure of the wise of this world to obtain the blessings of His kingdom, but the bestowment of those blessings upon the gentle and humble.

26 it seemed good. More emphatic in the original: “It was Thy good pleasure”: ep. 1 Cor. i. 21; 2 Thess. i. 11.

27 no man knoweth the Son. The whole course of thought is analogous to that in John i. 18. “The Son” reveals the unseen Father, and the revelation is one of “grace and truth” (17). So He says, “Come unto me, and I will give you rest.”

will reveal [Him]. Rather, as R.V., “willeth to reveal Him.”

28. Come unto me. No merely human teacher could utter such a claim as this, and be thought sane.

I will give. Emphatic in original. “And I will give.”

29. I am meek, etc. “Gentle,” not austere, so as to repel; and “lowly,” coming down to every sufferer’s need. The two form a complete expression of sympathy.