Matthew 11

Matthew 11

“THE GOSPEL OF MATTHEW”

Chapter Eleven While the apostles were fulfilling the limited commission, Jesus was approached by emissaries from John the Baptist who received confirmation that He was “The Coming One” (Matthew 11:1-6). Jesus revealed that John was “The Messenger” foretold by Malachai and that many were inconsistent in their opposition to both Jesus and John (Matthew 11:7-19). Jesus then rebuked cities which did not repent at His teaching (Matthew 11:20-24), and at the same time extended a tender invitation to those who would accept His teaching (Matthew 11:25-30).

POINTS TO PONDER

• The relationship between Jesus and John the Baptist

• Why the day of judgment will be more tolerable for Tyre, Sidon, and Sodom than it will be for Chorazin, Bethsaida, and Capernaum

• The Savior’ s tender invitation to those with troubled souls

REVIEW

1. What are the main points of this chapter?

• John’ s disciples come to Jesus - Matthew 11:1-6- Jesus’ discourse regarding John the Baptist - Matthew 11:7-19- Woe to impenitent cities - Matthew 11:20-24- The Savior’ s prayer and tender invitation - Matthew 11:25-30

2. Why did John send two disciples to Jesus? (Matthew 11:2-3)

• To confirm that Jesus was “The Coming One”

3. What evidence did Jesus offer to John’ s disciples? (Matthew 11:4-5)

• His miracles, and the fact that the poor have the gospel preached to them

4. What two O.T. prophecies did Jesus say that John fulfilled? (Matthew 11:10; Matthew 11:14)

• Malachi 3:1 and Malachi 4:5

5. Who did Jesus say would be greater than John the Baptist? (Matthew 11:11)

• He who is least in the kingdom of heaven

6. How did some people describe John and Jesus? (Matthew 11:18-19)

• John: having a demon
• Jesus: a glutton, winebibber, and friend of sinners and tax collectors

7. Why did Jesus rebuke the cities of Chorazin, Bethsaida, and Capernaum? (Matthew 11:20)

• Because they saw His might works and yet did not repent

8. To whom did Jesus extend His invitation? What did He expect in return? (Matthew 11:28-30)

• To all who labor and are heavy laden (by the guilt of sin)
• To take His yoke upon them and learn from Him (become His disciple)

Matthew 11:1-30 Verse 1Mat 11:1-30 FROM JOHN THE BAPTIST; CITIES THAT HIM; AND THE GREAT And it came to pass when Jesus had finished commanding his twelve disciples, he departed thence to teach and preach in their cities. (Matthew 11:1)Concerning the month’s separation of Jesus and his disciples, see under Matthew 10:42.

Verse 2 Now when John heard in the prison the works of the Christ, he sent by his disciples, and said unto him, Art thou he that cometh, or look we for another?John had grown uncertain as to whether Christ was indeed the Messiah or not. The uncertainty probably arose from the following circumstances: (1) John had been cast into prison, and Christ had made no move to free him; (2) John was suffering cruel and unjust persecution and probably foresaw his approaching martyrdom; (3) Jesus’ identity as the Messiah was not being proclaimed at that time with the dogmatic certainty which John doubtless expected; (4) the reasons for Christ’s reticence about his Messiahship could not have been clear to John. In fact, people would be somewhat in the dark about this, even today, had it not been for Luke’s concise statement of the strait in which Jesus found himself at that moment. “I have a baptism to be baptized with, and how am I straitened till it be accomplished!” (Luke 12:50). The philosopher John Locke traced the narrowness of the path our Lord had to travel. It was his purpose to die for the sins of the world; but his purpose would have been thwarted if he had been put to death for sedition. The popular misconception that the Messiah would supplant the Romans made it very difficult to walk the fine line between convincing all people of good will, on the one hand, that he was actually the Messiah, while, on the other hand, at the same time dispelling any thought that he would take the secular government away from the Romans.

That Jesus was indeed hard pressed or “straitened” to find the true ground between those two parallel courses is evident. In this frame of reference, it is easy to see why Christ would openly declare himself the Messiah while conversing with the woman at the well of Samaria (John 4:26), whose word was worthless in court because she was a Samaritan, and upon other occasions fail back upon more noncommittal expressions such as “thou sayest.” The deputation from John, therefore, precipitated a very delicate situation. It was absolutely necessary that John be confirmed in his conviction that Jesus was the Messiah, but not by any declaration that would result in Jesus’ being hailed into court as a seditionist. Dummelow summed up Christ’s skilled handling of the question in these words, By a reference to Isaiah 61:1, he declared plainly enough, and yet not too plainly, that he was the Messiah. He worked a number of miracles in their presence in proof of his Messianic claims (Luke 7:21), and finally sent them back to John with a message in which he expressly mentioned his miracles, and promised a blessing to those who should attach themselves to him. The spectacle of Christ’s miracles must have been particularly impressive to the disciples of John, who performed no miracles (John 10:41)[1] It should be noted that in times of personal misfortune, suffering, hardship, or persecution, one’s faith is inclined to waver; and those things which seemed so positive and certain under more favorable circumstances and in brighter days tend to be dimmed and obscured. Any sufferer who struggles with life’s tribulations and feels that his prayers have not been answered can find deep: and sympathetic thoughts for John and his doubts. Note too that John took the wise course by presenting his difficulties and uncertainties directly to the Lord. If he had inquired of the Pharisees, or others, he could have found no alleviation of his distress. Take it up with Jesus. That is always best, and in fact is the only way to solve problems and doubts.

Note again that Jesus said, “Go show John AGAIN …” (Matthew 11:4, KJV). This teaches that even the best men and the most faithful disciples need to be told “again and again” the wonderful things of Christ and his kingdom. Tell me the story slowly, That I may take it in. That wonderful redemption, God’s remedy for sin; Tell me the story often, For I forget so soon: The early dew of morning Has passed away at noon.[2]

• Hymn: “Tell Me the Old, Old Story” [1] J. R. Dummelow, One Volume Commentary (New York: The Macmillan Company, 1937), p. 664. [2] Kate Hankey, Hymn No. 227, “Tell Me the Old, Old Story” (Chicago: Great Songs Press, 1960).

Verse 4 And Jesus answered and said unto them, Go and tell John the things which ye hear and see.The King James Version has “Go and show John AGAIN …” The word “again” does not occur in later versions, but the thought is surely included of RE- John who was the first publicly to recognize and identify the Messiah. This is a constant and unvarying need in all ages for the church to keep stressing over and over again the great facts of the gospel. The Great Commission stresses teaching the taught, as does Paul’s readiness to preach the gospel to members of the church in Rome (Romans 1:16).

Verse 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them.The miracles Jesus mentioned to John’s messengers were precisely those which Isaiah identified with the advent of the Messiah (Isaiah 35:5-6; Isaiah 61:1). This was Christ’s unique way of letting John know that he was indeed the Christ without phrasing it in terms that would have secular overtones.

Verse 6 And blessed is he, whosoever shall find no occasion of stumbling in me.This earnest plea from Jesus’ very heart and soul is a moving and powerful request that John would not take offense at our Lord’s inability openly to declare himself at that time, nor at differences such as marked their attitudes toward fasting. The absence of any further inquiries from John shows that John understood.

Verse 7 And as these went on their way, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind?Jesus immediately launched into a dissertation on John and his ministry that revealed the very highest estimate of both. His praise of John the Baptist is unequaled by his praise of any other. “The reed shaken in the wind” suggested something of little importance, trivial, a minor curiosity. John was not that. It also suggests a man of weak and vacillating purpose. To speak such a thing in the context would both stimulate the popular admiration of John and, when the words were repeated to John, would more firmly establish his resistance against being blown about by changing winds of opinion. It was Jesus’ way of saying, “John will stand firm. He is no reed bowing in whatever direction the wind blows.”

Verse 8 But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft raiment are in king’s houses.The comparison suggested a sycophant; and John certainly was not that. His rough garment of camel’s hair put him in a different world. The implication would give greater strength to John and would tactfully remind him that he was no fawning flatterer of Herod who would change his witness of Christ in order to curry favor. The aptness of this reference to “soft raiment” is notable. Nearly 2,000 years after Jesus spoke those words, it is still true that the clothing that brings the highest price and is held as the most desirable is nearly always marked by its “softness”!

This infinite perfection of all that Jesus said under any and all circumstances has often been noted. See more under Matthew 5:13. There is a quality of permanence and aptitude that marked all of our Lord’s utterances.

Verse 9 But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet.John was the last and greatest of the prophets, foretelling: (1) the near approach of the kingdom of God, (2) that Jesus would take away the sin of the world, and (3) that the Jewish nation would be destroyed for rejecting him (see under Matthew 3:10). He was more than a prophet in that he did not merely foretell the Messiah but presented him to the people and identified him. He was greatest also in his proximity to Christ, which is the final, ultimate test of greatness.

Verse 10 This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare the way before thee.Christ’s selection of this prophecy from Malachi 3:1 and application of it to John proves two things: (1) that John the Baptist is that first messenger mentioned in that passage, and (2) that Jesus Christ is the Lord, “the messenger of the covenant” who even then had suddenly come to his temple.

Verse 11 Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is but little in the kingdom of heaven is greater than he.This is but a continuation of the Saviour’s logic in the preceding verse. Just as John was the greatest of the prophets because of his proximity to Christ, the apostles, and indeed all Christians, are greater than John because they are even closer, being “in him” as a result of the new birth. Since Christ is Lord, this statement concerning John became the fulfillment of the prophecy that John would “be great in the sight of the Lord” (Luke 1:15). The statement proves that: (1) John was not in the kingdom of Christ, and (2) the kingdom had not then been set up, else John would have been in it. The least in God’s kingdom are greater than John because (1) their sins are forgiven, whereas those of John were merely rolled forward to the cross, and (2) they enjoy full fellowship with Christ in his kingdom.

Verse 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force.Admitted to be one of the difficult passages of the New Testament, this verse in all probability was accurately understood and expounded by McGarvey who wrote: Jesus here pictures the kingdom of heaven as a besieged city. The city is shut up, but the enemies which surround it storm its walls and try to force an entrance … The gates of Christ’s kingdom were not opened until the day of Pentecost (Acts 2:1-47); but men, hearing it was about to be opened, sought to enter it prematurely, not by the gates which God would open, … but by such breaches as they themselves sought to make in its walls.[3] Instances of such violence are: (1) Some tried to make him king by force (John 6:15). (2) the mother of James and John sought to obtain secular appointments for her sons in the kingdom (Matthew 20:21). (3) Some supposed the kingdom would appear immediately (Luke 19:11). (4) The apostles quarreled over who should be the greatest (Luke 22:24-30). (5) The apostles themselves seemed anxious for it to be done “at this time” (Acts 1:6). Furthermore, they envisioned a restoration of rule to Israel! McGarvey further wrote: The people were full of preconceived ideas with regard to the kingdom, and each one sought to hasten and enjoy its pleasures as one who impatiently seizes upon a bud and seeks with his fingers to force it to bloom. The context shows that even John the Baptist was then seeking to force the kingdom.[4] This view does not rule out the possibility discussed above that there was an element of genuine doubt in John’s mind. It is also of interest to note that some of the Ante-Nicenes referred this “violence” to the zeal men should have in striving after the kingdom, thus construing the words in a favorable sense; but without doubt, McGarvey’s exegesis of this passage appears more safe and perceptive of the Saviour’s true meaning. [3] J. W. McGarvey, The Fourfold Gospel (Cincinnati, Ohio: The Standard Publishing Company), p. 283. [4] Ibid., p. 284.

Verse 13 For all the prophets and the law prophesied until John.This signifies the end of all previous dispensations in John the Baptist, the notable person upon whom the hinges of God’s economy began to open into the New Covenant. His proximity to Christ made him greater than Abraham, Moses, David, or any other of the great Old Testament worthies, revealing that the true test of greatness is proximity to Jesus.

Verse 14 And if ye are willing to receive it, this is Elijah, that is to come.Basing their confident expectation of the return of Elijah before the advent of the Messiah upon Malachi 4:5-6, the Jews of Christ’s day expected a literal return of the natural Elijah and had even tried to shake the faith of the apostles in Jesus’ Messiahship because, in their view, Elijah had not yet come. Elijah did actually return and met with Christ on the mount of Transfiguration (Matthew 17:3); but in this passage, Christ revealed that the true intention of the prophecy was not a literal return of Elijah, but his spiritual return in the person of John the Baptist. The Pharisees should have been able to see this for themselves, for these reasons: (1) The birth of John the Baptist was announced in the temple to Zacharias, one of the priests, in his regular course of duty, a fact which the Pharisees certainly knew. (2) This annunciation was made by an angel who quoted, almost verbatim, the remarkable words of Malachi’s prophecy, applying them, even before he was born, to John the Baptist. (3) John’s raiment of camel’s hair and the leather thong was designed to identify him with Elijah (see 2 Kings 1:8 and under Matthew 3:4). (4) The annunciator also said, “He shall go before the Lord in the spirit and power of Elijah” (Luke 1:17). Elijah actually came, therefore, in both ways: (1) literally on the mount of Transfiguration, and (2) spiritually in the person of John the Baptist. This did not prevent the Pharisees, however, from trying to subvert the Lord’s apostles by the allegation of their own biased views on the subject (Matthew 17:10). The scribes had one thing going for them in this attempted subversion in that John himself had said that he was not “that Elijah” (John 1:21). John’s statement, however, in answer to their question, was given in the literal sense in which they asked it. He was not, in truth, that Elijah who had been translated. That the scribes’ objections on such grounds had some weight with the apostles is evident in the pains Jesus took to answer it and remove it.

Verse 15 He that hath ears to hear, let him hear.This means that those who desire to know the truth may find sufficient knowledge in the words of Christ, that spiritual things are discerned by those who are spiritual. The Pharisees did possess ears, but not such ears as were disposed to hear any of the noble truths pertaining to the kingdom of heaven.

Verse 16 But whereunto shall I liken this generation? It is like unto children sitting in the market-places, who call unto their fellows.Christ loved little children and made them models of kingdom virtues (Matthew 18:1-6) and flatly declared that unto such “belongs the kingdom of God” (Matthew 19:14). But here, Jesus used unruly and misbehaving children as a simile for the obdurate and unreasonable generation which rejected him and his kingdom. Such groups of spoiled and undisciplined children may still be observed playing in the marketplaces of the East.

Verse 17 And say, We piped unto you, and ye did not dance; we wailed, and ye did not mourn.Translating this simile into the vernacular, it is just this: “Some wanted to play wedding' and others said, No! that’s too happy.’ Then they said, Let's play funeral,' and the others said, No! that’s too sad?” The thought in this place suggests the proverb from colonial days in America, “You’re damned if you do, and damned if you don’t?” Jesus then proceeded to show that, in himself and John the Baptist, that generation had rejected both poles of righteous conduct without any reason whatever.

Verse 18 For John came neither eating nor drinking, and they say, He hath a demon. The Son of man came eating and drinking, and they say, Behold, a gluttonous man and a winebibber, a friend of publicans and sinners! And wisdom is justified by her works.John was an ascetic, living in the wilderness on the roughest of fare. Christ was sociable, even attending weddings, and eating with publicans and sinners. That unreasonable generation rejected both. John they accused of having a demon; and Christ they vilified as a “glutton and winebibber.” There was clearly no place in that society for any type of manifestation of God’s righteousness, no matter what direction it took. The following criticisms were directed against Christ: (1) He was called a glutton. (2) He was called a winebibber. (3) They said he cast out demons by the prince of demons (Matthew 9:34). (4) They called him Beelzebul (Matthew 10:25). (5) They called him a sinner (John 9:24). (6) They said he had a demon (John 7:20). (7) They said he was a Samaritan (John 8:48). (8) They charged him with violating the sabbath (Matthew 12:2). (9) They referred to him as a “deceiver” (Matthew 27:63). (10) They accused him of friendship with publicans and sinners (Luke 15:2). In that last calumny, they overreached themselves, because what they intended as a slander is in fact the glory of our Lord, namely, that he is a friend of publicans and sinners. And wisdom is justified by her works … means that both John and Jesus were doing the will of God.

Verse 20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.The New Testament records only a few of the mighty works done in Capernaum and only one at Bethsaida-Julius, where the five thousand were fed. The wonder of why those cities did not repent remains and can be explained only upon the basis that the majority of mankind are not disposed to repentance, even if the Christ himself should be their instructor, if the disciples should be their preachers, and if the leading citizens should have their sick healed and their dead raised, as was true of Capernaum where Jairus’ daughter was raised and the servant of the centurion was cured.

Verse 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes.All three of these cities, situated within three or four miles of each other, were prosperous and populous in that day; and at least two of the Lord’s apostles, Peter and Andrew, came from Bethsaida (John 1:44). Capernaum was the residence of Jesus and is called “his own city” (Matthew 9:1). Chorazin is nowhere else mentioned in the New Testament. McGarvey wrote that “When the time came for evangelizing the Gentiles, Tyre and Sidon accepted the gospel, and verified the words of the text” (Acts 21:3-6; Acts 27:3).

Verse 22 But I say unto you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.Again we have an example of our Lord’s designation of the final judgment as “THE DAY”! The amazing thing in this place is the relatively lighter punishment projected for Tyre and Sidon as compared with the cities Jesus upbraided. Christ plainly declared that Tyre and Sidon would enjoy a more “endurable” status. This, to be sure, is far from saying that their state should be described as “desirable”! Yet the so-called “degrees of punishment” hint at a mystery of which we have no sure knowledge. Concerning these things, L.

S. White, pioneer minister of great ability, was accustomed to say, “God is too wise to make a mistake and too good to do wrong.” (On “the day” of judgment, see under Matthew 12:41.)

Verse 23 And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt go down unto Hades: for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day.See notes on Matthew 11:22, above. This indicates that if Christ, instead of an angel, had visited Sodom, the people would have repented, and the city would have been spared. How favored, then, must be considered those men who have the privilege of knowing Christ and his saving gospel! Conversely, how reprehensible shall they be held who reject his word! A more terrible punishment awaits those who sin against the light. Let men lay it to heart.

The gospel will either bless or curse those who hear it. Paul wrote, “For we are a sweet savor of Christ unto God, in them that are saved, and in them that perish; to the one, a savor from death unto death, to the other, a savor from life unto life” (2 Corinthians 2:15-16). Note too another reference to “the day” of judgment. See on Matthew 12:41 ff. Exalted unto heaven … refers to the prosperity and general favor in which Capernaum reposed. This appears from the fact that her debasement is not to be in Gehenna, but in Hades, indicating a loss of her position and destruction of her beauty. The literal fulfillment of the Saviour’s prophecy can be attested by any traveler who has stumbled over doubtful rubble and sought among ruins to find even the site of that unfortunate city that rejected the Christ. Moreover, an even more awful fate than her physical destruction awaits her citizens in the day of judgment, as may be seen by a glance at the following verse.

Verse 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.The mystery of why more was not done for Sodom and Gomorrah, Tyre and Sidon, and other wicked cities of the remote past, should be contemplated with the deepest reverence for the wisdom and righteousness of God. It is not given men to know the “why” concerning many of the “deep things of God” (1 Corinthians 2:10).

Verse 25 At that season Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes.Jesus, in this prayer, addressed God as “Father,” and called him “Lord.” This is in marked contrast to some today who speak in their prayers to God, addressing the Eternal as “You”! Christians should give honor to whom it is due (Romans 13:7); and such a palsy-walsy approach to God appears, in the eyes of this expositor, as falling short of that admonition. The Britannica’s World Language Edition of Funk and Wagnalls Standard Dictionary lists “thou” and similar terms as obsolete, “except as an address to deity.” Originally, such words as “thou” had a connotation of intimacy or even contempt, but long usage has exactly reversed the position and meaning of “thou” and “you.” A similar crossover in which words exchanged meanings is seen in “ghost” and “spirit,” each meaning exactly what the other did in 1611! Confusion naturally exists in such a situation, at least in some degree; but it cannot be denied that popular usage still favors what has become the more formal “thou” as an address to deity. See under Matthew 14:26. The basis of rejoicing that the Father had revealed his wisdom to “babes” is found in the apostles’ lack of sophistication, pride, and intellectual arrogance. They were not worldly wise, wedded to preconceived notions, or doctrinaire. The advantage of this, from Christ’s point of view, was noted by McGarvey: The wise and prudent were so wedded to tradition and false theories that the truth would not have been so safe in their keeping, as in that of men fresh from the masses of the people.[5] Also from McGarvey, It is certain that the chief corrupters of the truth in every age have sprung from the former class of men; and that (2) the fact that the gospel was originally established in the earth by the labors of the poor and illiterate in the face of bitter opposition from the rich and powerful, is an overwhelming argument in its favor.[6] However, it should be rejected that the Lord’s apostles were lacking in truly intellectual gifts. They were, it is true, unspoiled by the philosophy and vain deceit of men, but they were diamonds in the rough, peculiarly fitted to receive without bias and to communicate without adulteration the pure truth of the gospel of salvation. Also, being men of the outdoors, they were especially able and accurate eyewitnesses of such things as the miracles. [5] J. W. McGarvey, Commentary on Matthew (Delight, Arkansas: The Gospel Light Publishing Company), p. 101. [6] Ibid., p. 102.

Verse 26 Yea, Father, for so it was well-pleasing in thy sight.This shows the oneness between Christ and the Father and also indicates the propriety of including expressions in prayers, besides requests and thanks.

Verse 27 All things have been delivered unto me of my Father; and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him.There is positively no other way to know God except through Christ (John 14:6). Man’s only hope of eternal life lies in a knowledge of God, and this is possible only through Jesus Christ. In a practical sense, this means that the New Testament is the only source of accurate knowledge of God in matters pertaining to salvation; for, of all the books on earth, there is not another source, save only the New Testament, of the teachings of Christ. The positive, unqualified uniqueness of the New Testament is more and more apparent with the passing of each generation.

Verse 28 Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shalt find rest unto your souls. For my yoke is easy, and my burden is light.THE GREAT Again we have in this place, and in Matthew 11:27 preceding, words from Christ which demand that we hail him as God Incarnate, or a fool. That only he knows the Father, that he will give all the weary rest, that only those may know God to whom Christ reveals him - these are all statements that cannot be reconciled with ordinary man. Christ was more than a man, and every line of the New Testament emphasizes this transcendent fact. These last three verses of Mat 11:1-30 are called the Great Invitation. Those invited are “all ye that labor and are heavy laden.” Christ’s teaching has a special appeal for the poor, the downtrodden, the despised, rejected, and suffering of earth; but it is incorrect to assume that only these are invited. Rather, all people are invited to fly unto Jesus for peace and redemption; and, in one sense or another, at one time or another, by some means or another, every soul ever born into this world is “weary,” “heavy laden,” and troubled by the common sorrows and calamities to which flesh is heir. In this larger view of the unmitigated sorrow in which all men dwell, the Great Invitation excludes no one. The common burden of sin, sickness, death, doubt, disillusionment, and sorrow is an invariable heritage of every man coming into the world. Reasons why men should come to Christ are: (1) for the rest he will give, (2) for the rest they will find, and (3) because Christ is meek and lowly in heart, thus fully qualified to provide sympathy, love, understanding, and whatever else may be required to alleviate human distress and to provide eternal life. The means of accomplishing all this is the “yoke” of Christ. What is that? Men are naturally leery of yokes; and Christ adds that his yoke is easy and his burden light. Christ’s metaphor here is best understood by those who have journeyed to those lands where yokes are still found upon men’s shoulders. In Pusan, this writer once saw a Korean Papa-San struggling up an inclined road with an incredibly large burden of hay. The progression of that haystack up that road appeared absolutely impossible, until investigation revealed the secret.

The worker was using an “A-frame,” padded, and fitted across his shoulders. The long sides of the “A” came down almost to the ground, and the cross member formed the span across his shoulders. The hay was ingeniously rigged on the frame. By placing his shoulders in the proper place, by stooping down and bending his knees, the worker could lift the whole load by straightening up. He would then stagger a few steps forward; and, when exhausted, he would flex his knees, stoop slightly, and rest the entire load on the ground. After resting a moment he would proceed, and in that manner moved the whole load half a mile!

Now that “A-frame” itself was a burden, but it was the burden that enabled him to carry an immensely greater burden which would have been impossible without the “A-frame.” In exactly the same manner, Christ’s burden, his “yoke,” is the burden that makes all other burdens bearable. Under the yoke of Christ, men can withstand all the slings and arrows of outrageous fortune. They can carry whatever burdens of sorrow, misfortune, disease, or mortality that may come upon them - burdens which, if undertaken without his “yoke,” would surely crush the unfortunate attempting to carry his burden alone. It only remains to inquire, “How may men take Christ’s yoke upon them?” This is done, as he said, by those who “learn” of him. This refers to hearing, believing, repenting, confessing, being baptized, and walking in all the commandments and ordinances of the Lord. People take Christ’s yoke upon them by obeying the gospel and taking up their full duties and obligations in the church which is Christ’s body. That such is surely a burden or “yoke,” none may deny; but it is a burden which makes all other burdens light.

J.W. McGarvey Commentary For Matthew Chapter ElevenRejection of John and of Jesus, Matthew 11:1-30 John’s Message from Prison, Matthew 11:1-6. (Luke 7:18-23)

1. he departed thence.—The probability is that Jesus now labored separately from the apostles for a time— they laboring under the commission just given them, and he remaining with the multitudes who still flocked about him.
2. i.—According to Josephus, the place of John’s imprisonment and death was the castle of Machaerus, east of the Dead Sea. (Ant. B. 18, ch. 5, §§ 1, 2.) It was not very far from that part of the Jordan in which John had baptized; and it is probable that Herod was residing in this castle when he went to hear John’s preaching.
3. Art thou he.—Various hypotheses have been advanced by both ancient and modern expositors in reference to the purpose of John’s inquiry. The natural and obvious supposition that he inquired merely because he wanted to know, has been very generally rejected as inconsistent with his previous testimony for Jesus, and with his inspiration. But we must remember that his inspiration passed away with the ministry on account of which it was bestowed, and that it was only the man John who made the inquiry. Moreover, it was the man John in hopeless imprisonment, and filled with the despondency natural to his situation. He may have still believed all that he had formerly said of Jesus, and yet have made the inquiry in the text.

The inquiry is not, Are you what I declared you to be? but, being all of that, are you the one who should come, or must we look for another? Looking, as John did, in common with all the Jews, for an earthly king in the coming Messiah, and seeing in Jesus no aspirations for such a position, he was so far confused as to think that while Jesus fulfilled a part of the promises, there might be another Coming One who would fulfill the remainder. To satisfy his own mind, then, was the object of his inquiry, and he shows unabated confidence in Jesus by submitting the decision of the question to him. 4, 5. Go and show John.—Jesus did not choose to send a categorical answer, although John’s question called for no more than this He preferred to let his works testify for him, and therefore he merely reiterated their testimony by saying, “Go and show John again those things which ye do hear and see.” He was engaged in a variety of cures when the messengers arrived. (Luke 7:21.) The answer required John to revert once more to all that the prophets had written about the Coming One, and to thereby determine whether another after Jesus should be expected. It directed his mind especially to Isaiah 61:1-3, a passage to which Jesus had before appealed when preaching in the synagogue at Nazareth. (Luke 4:18-21.) 6. not be offended in me.—The chief reason why the scribes were offended at the claims of Jesus, was because he did not come up to their expectations concerning the Messiah; and now John seemed in danger of falling into the same fatal error: hence the warning to John, “Blessed is he who shall not be offended in me.” True Estimate of Matthew 11:8-15. (Luke 7:24-30) 7, 8. A reed… soft raiment.—A reed shaken by the wind symbolizes a man who is swayed by public opinion; and one clothed in soft raiment, is a man of self-indulgence. The questions of Jesus Drought out with great emphasis the contrast between John and all such characters. In contrast with a reed shaken by the wind, stood his firmness in withstanding the Pharisees, and his fearlessness in rebuking sin even when Herod was the sinner, and when liberty and life were at stake. In contrast with soft raiment stood his camel’s hair coat with its raw hide girdle, and his food of locusts and wild honey. To remind the people of these things, was to rekindle their admiration for John. 9, 10. more than a prophet—More than a prophet, in being the messenger sent before the face of Jesus, and in sustaining a closer relation to Jesus than any other prophet. 11. not risen a greater.—A greater prophet; continuing the comparison between him and the other prophets. If there were any doubt of this, it would be removed by Luke, who, in reporting the same speech, inserts the word prophet after greater. (Luke 7:28.) The point of superiority is that mentioned in the previous verse, his closer connection with Jesus. greater than he.—The point of comparison is still the same— the superiority consisting in closer connection with Jesus, and greater knowledge of him. In these respects, the least in the kingdom is greater than John, because he is a member of the body of Christ, and this is more than to be the messenger to go before him and to inquire, “Art thou he that should come, or look we for another?” This remark implies that John was not in the kingdom; for, otherwise, the least in the kingdom could not be greater than he. The language can not be treated as a hyperbole, as when Paul declares himself “less than the least of all saints” (Ephesians 3:8); for the contradiction in terms employed by Paul shows that he speaks hyperbolically; but there is no evidence of hyperbole in the passage before us. Neither can the expression “kingdom of heaven” be construed as equivalent to heaven, for in the next verse it is said to suffer violence, and this language can not be construed as referring to heaven. Neither is the present tense, “He that is least in the kingdom,” to be construed as implying that some were already in the kingdom; for, in that case, John himself would have been in it, and the comparison could not have been made. Moreover, it is not uncommon to use the present tense in making comparisons between things yet in the future. (See Matthew 22:30.) The comparison in question is accounted for only by the fact that the kingdom of heaven, though preached, was not yet set up, and therefore John was not a citizen of it. 12. suffereth violence.—The correct translation of this verse is that given by Mr. Green in his Two-fold New Testament: “The kingdom of heaven is being forced, and men of force are seizing on it.” The kingdom of heaven can not be literally forced; therefore, this term is to be understood metaphorically. The kingdom is compared to a walled city, into which men are trying to force their way in order to get possession of it, and this is said to have been going on “since the days of John the Baptist.” In order to see what actual conduct of men is thus depicted, we must glance back at the history from the time of John. When the multitudes first rushed out to John at the Jordan, many of them thought that he was the expected Messiah, and they were eager to set up by force the expected kingdom. Disappointed in this, the same “men of force” soon gathered around Jesus, and on the very day in which the news of John’s death reached Galilee, there followed Jesus into the wilderness about five thousand men, who, near the close of the day, tried to “take him by force and make him a king.” (14:12-21; comp. John 6:15.) It was this disposition to force their way into the misconceived kingdom, which made it necessary for Jesus to frequently avoid the multitudes, and to sometimes command persons whom he had healed, “Tell it to no man.” The verse, then, refers to the eager ness of the people to enter by violence into the privileges and honors of the kingdom— a disposition which arose from the mistaken idea that it was to be a political or military kingdom. The kingdom is compared to a walled city, and those men who wished to set up the kingdom by military force, to an army besieging the city. 13. Until John.—The statement that “all the prophets and the law prophesied until John,” implies that then there was a change. The change is not stated, but may be supplied from the almost identical sentence in Luke, “The law and the prophets were until John: since that time the kingdom of heaven is preached.” (Luke 16:16.) The change consisted in adding the preaching of the kingdom. 14. this is Elias.—The Jews expected the prophet Elijah to reappear, according to the prediction of Malachi, and they believed his coming would immediately precede the Messiah’s kingdom. (Malachi 4:5-6; comp. Matthew 17:10.) They had at first thought it probable that John was the literal Elijah (John 1:21), but John denied it. Jesus now informs them that John, though not literally Elijah, was the person so called by Malachi; and he does this to show that Malachi’s prediction had been fulfilled, and that consequently, according to their own doctrine, the kingdom of God must be at hand, and what he had just said about the kingdom, should be believed. John was called Elijah, because, as predicted by the angel who announced his birth, he was to go before the Lord “in the spirit and power of Elijah.” (Luke 1:17.) He had the spirit of Elijah, in that he exercised similar self-denial in his mode of life, and maintained the same stern opposition against prevalent iniquity; and the power of Elijah, in that he swayed the people by his word, and gained a popular triumph analogous to that which Elijah gained at Mt. Carmel. (1 Kings 18:20-40.) 15. He that hath ears.—Jesus used the proverb contained in this verse when he desired to fix especial attention on something which his hearers were inclined to reject The foregoing speech about John was distasteful to those who had rejected his preaching and baptism; yet it was of the utmost importance to the cause of Jesus that the reputation of John, thus far his chief human witness, should be properly sustained, and the more so, as he was now in prison, and men were likely to think less of him on account of his waning fortune. Childishness of the Opposition, Matthew 11:16-19. (Luke 7:31-35) 16-19. like unto children.—In the comparison here instituted, two groups of children are supposed to be at play. One group makes a sound in imitation of a pipe, for the others to dance by, thus imitating the professional dancers; but the others refuse to dance. Supposing, then, that they feel more like weeping, the first group begin to mourn in imitation of the hired mourners at a funeral (see note on 9:23), but the others will not lament. In like manner, when John came, neither eating bread nor drinking wine, the unbelievers were displeased, and said he had a demon. When Jesus, as if for the very purpose of pleasing them in that wherein John displeased them, came eating and drinking, they were still displeased, and said, Behold a glutton and a wine-bibber, a friend of publicans and sinners. They acted like the ill-tempered children. justified of her children.—Wisdom is justified by her children when they act as wisdom’s children should, thereby showing that she has trained them wisely. Jesus here assumes that he and John were both children of wisdom, and that they acted wisely though they acted so differently. John’s life of Nazarite abstinence was wisely adapted to the special mission on which he was sent, that of preaching repentance. But Jesus, coming on a mission addressed not to one but to all the aspects of human life, assumed no peculiar personal habits, but preserved that evenness of balance and harmony of attributes which wisdom demanded in the Son of God. Wisdom was thus justified in both of her children; and she is justified in all of her children when they prudently adapt their habits each to the peculiar mission which God by providence assigns him. Unbelieving Cities Upbraided, Matthew 11:20-2420. most of his mighty works.—The meaning is, that more of his mighty works were done in these cities than in any other cities; not, more than in all others. Notwithstanding this fact, however, we have no record of any miracles at all wrought in either Chorazin or Bethsaida. This shows that comparatively few of the miracles are recorded. they repented not.—Notwithstanding the admiration of the people in these cities for Jesus, the dominion of sin within them was not broken down; they did not repent, and consequently they were not benefited by their heavenly opportunities. There were doubtless many individual exceptions. 21. Chorazin… Bethsaida.—Chorazin is not mentioned in the Scriptures except in the denunciations of it. Jerome, who traveled in Palestine in the latter part of the second century, represents it as two miles from Capernaum (Alford, Lange). Bethsaida was the home of Peter and Andrew (John 1:44), and was also near Capernaum (8:14). No trace of these villages is now seen by the traveler. in Tyre and Sidon.—We are not to infer that these two were the wickedest Gentile cities in the world; but they are mentioned because they were near by, and their wickedness was well known to the Galileans. would have repented.—Jesus here assumes that miracles, when rightly regarded, lead to repentance. Their power is not inherent, but depends on the proposition demonstrated by them. As Jesus preached repentance, his miracles demonstrated his divine authority to demand it, and the impenitence of his hearers proved them to be perverse and obdurate. High privileges abused render men more and more obdurate. The Galileans had abused their former privileges, and now they were not so susceptible to good influences as their Gentile neighbors, who had never known the will of God. The same difference is still seen between communities, and between individuals of the same community. When the proper time came for evangelizing the Gentiles, Tyre and Sidon both received the gospel, and verified the words of the text. (See Acts 21:3-6 Acts 27:3.) in sackcloth and ashes.—Not that they would literally have put on sackcloth and set down in the ashes, which was the ancient custom in times of great affliction (Job 2:12; Jonah 3:6), but that their repentance would have been attended with extreme sorrow, such as often found expression in this way. 22. more tolerable.—The cities of Tyre and Sidon, if judged by their actions alone, were far more wicked than these Galilean cities; but, bad as they were, they were better in proportion to their opportunities, and therefore they deserved less severity of punishment. The relative merits of men are to be determined by the correspondence between their lives and their opportunities. 23. shalt come down to hell.—Not hell (γεννα), but hades (δης). Not the final abode of the wicked, but the disembodied state. On account of the suffering which wicked spirits endure there (see Luke 16:25), when hades is mentioned in connection with the wicked, the idea of punishment is conveyed. The expressions, “exalted to heaven,” and “brought down to hades,” are both used figuratively; the former, to denote the high privileges which Capernaum had enjoyed, and the latter, the ruin which awaited her. The prediction has long since been fulfilled, and the traveler now searches among the rank weeds on the lake shore to find, in the fragments of stone which lie there, uncertain vestiges of the once populous and well built city. Thanksgiving of Jesus, Matthew 11:25-2625. I thank thee.—After ex pressing himself so fully in regard to those who rejected him, Jesus now, by a natural transition, proceeds to speak of those who received him. That he renders thanks for the result, shows that he was not displeased with it. On the contrary, it was an actual cause of rejoicing to him that he was received by those whom he calls “babes,” and rejected by “the wise and prudent.” God had “hid these things” from the latter class through the natural operation of their own corrupted hearts and perverted minds (comp. notes on 13:14, 15; Mark 4:12), and he had revealed them to the former through their more teachable moral and mental condition; the same light, meanwhile, shining on both alike. The ground of rejoicing is not stated, but we can see at least two considerations which were probably included in it. First, those called “the wise and prudent”— the educated Jews— were so wedded to tradition and false theories that the truth would not have been so safe in their keeping as in that of men fresh from the masses of the people.

It is certain that the chief corrupters of the truth in every age have sprung from the former class of men. Second, the fact that the gospel was originally established in the earth chiefly by the labors of the poor and the illiterate, in the face of bitter opposition from the rich and powerful, is an overwhelming argument in its favor; but this argument would stand reversed, if it had been the “wise and prudent” instead of “babes” who at first received it. The anticipation of this result may have contributed to the Savior’s rejoicing. 26. for so it seemed good.—Instead of for, we should have that. The entire verse is an abbreviated repetition of the thanksgiving, and is introduced for the sake of emphasis. It should be rendered thus: “Even so, Father, that so it seemed good in thy sight”, “I thank thee” is understood after Father. (For a different opinion, see Lange on this verse.) Invitation, Matthew 11:27-3027. All things are delivered.—Jesus here speaks by anticipation. In God’s purpose, all things were already delivered to him, but they were not actually delivered until his glorification. (See note on Matthew 28:18.) no man knoweth.—That is, knoweth completely. No one but the Father thus knew the Son at that time; nor, indeed, does any so know him even at this time. And no one thus knows the Father except the Son and those to whom the Son will reveal him. This revealing is done partly in this world and partly in the world to come. The assertion makes it certain that no correct knowledge of Clod can be obtained except through revelation. 28. Come unto me.—The preceding remarks are prefatory to this invitation. The dominion which he exercises, and the knowledge which he can impart, justify him in inviting men to come to him. labor… rest.—The labor and the rest here spoken of are those which affect the soul (verse 29); the labor and the heavy burden which sin imposes, the rest which follows the forgiveness of sins. Physical burdens are also made lighter by coming to Jesus, because the soul is made stronger to bear them. 29, 30. meek and lowly.—That Jesus is meek and lowly in heart, assures the invited that no grievous exactions will be made of them; and that his yoke is easy, and his burden light, is a good reason why the heavily laden should come. The tenderness and beauty of this invitation are the admiration of the world. Argument of Section 8By the speech of Jesus, which constitutes the body of this section, Matthew proves that the Jews were both inconsistent and inexcusable when they rejected John and Jesus. Inconsistent, because they condemned each for not living as the other did; and inexcusable, because they disregarded evidence which would have convinced the wickedest cities in the world. There is also a dignity and grandeur in the authoritative sentence which Jesus pronounces on the impenitent cities; in his lofty assertion of divine power and knowledge; and in his benevolent invitation for all who are weary and heavy laden to come to him, which are in perfect keeping with his claim to be the Son of God. These sentiments impress the soul as being truthful and pertinent utterances from a being full of divine power and goodness, whereas in any created being they would appear the extreme of arrogance and pretentiousness. They could not have originated in a false and deceitful spirit, such as the spirit of Jesus must have been if he was not the Son of God. It is internal evidence such as this that enables the Bible to furnish in itself the proof that it came from God.

Questions by E.M. Zerr For Matthew 111. Whom had Jesus been commanding? 2. After that what did he do ? 3. Where was John at this time? 4. What had he heard? 5. Tell what he did. 6. What was to be their inquiry? 7. Tell the general answer Jesus gave. 8. Name the classes that had been benefitted. 9. Which of these benefits was spiritual? 10. Who had promise of being blessed? 11. After their departure of whom did Jesus speak ? 12. What plant did he suggest as comparison? 13. And what persons did he suggest? 14. What fact would preclude this class? 15. How did John compare among prophets? 16. Who is the messenger in 11:10? 17. Who is meant by “ thy” in same verse? 18. When was this verse fulfilled? 19. How did John compare among those bom of women? 20. Yet who was greater than he? 21. What had the kingdom of heaven suffered? 22. Since what time was it so? 23. To what period did the law and prophets point? 24. By what other name was John known? 25. What should a man do with his ears? 26. To whom was that generation likened? 27. What response should have been given the pipe? 28. And to the mourning. 29. Who had done the “ piping” and “ mourning” ? 30. Why say John did not eat and drink? 31. What friendship of Christ did they criticize? 32. Of what did they accuse John ? 33. How is wisdom justified? 34. What did Jesus upbraid? 35. For what reason did he upbraid them? 36. Compare Chorizin with Tyre and Sidon as to conduct- 37. And compare their chances at the judgment. 38. State the exaltation of Capernaum. 39. And its fall. 40. What had caused its exaltation ? 41. State its chances at the judgment. 42. For what did Jesus thank the Father? 43. Why had the Father done this? 44. From where did Jesus receive all things? 45. Between whom was there mutual knowledge? 46. Who are invited to Christ ? 47. To them will be given what ? 48. What should they take upon themselves? 49. Tell what learning is advised. 50. Describe the yoke of Christ.

Matthew 11:1

11:1 All the words it came to pass are from GINOMAI and that word is used over 400 times in the Greek New Testament. It has a wide range of meanings and has been rendered in the Authorized Version by, be done 62 times, be 249, be made 69, become 42, come 53, tome to pass 82, and others. In places where it is rendered ‘came to pass" it has the simple meaning; “it happened.” Made an end means for the time being, for Jesus gave them commandments many times afterward. When the twelve disciples are mentioned it always means the apostles. Having given his apostles their “first commission,” Jesus resumed his own work of teaching and preaching. There is not much difference between these two words when applied to the words of Jesus. The specific meaning of the first is “to instruct,” and the other is, “to proclaim or announce.”

Matthew 11:2

11:2 This is the third time that the imprisonment of John has been referred to without relating its events. (See chapter 4:12; 9:14, 15.) The account of it will be found in chapter 14:1-12. John sent two of his disciples on an inquiry to Jesus. Let it be noted that it was his own disciples he sent, not those of Jesus who were daily near him and seeing his miracles on the sick and infirm.

Matthew 11:3

11:3 I do not believe that John made this inquiry through any weakness of his own faith. That would have been a serious fault after the kind of preaching he had done. His own languishing in prison even should not have put any strain on his faith for he had preached to the people and told them concerning Christ and himself that “He must increase, but I must decrease,” so that his persecution would harmonize with his own preaching. And had it been the case that his faith was weakening. Jesus would certainly have said something of a reproving character either to or about him. But he not only did not do that, but the entire speech that he made afterwards at verses 7-14 about John was highly complimentary.

I am persuaded that it was for the reassurance of his own disciples who had not been seeing the miracles that Christ’s disciples had seen. No doubt John believed that by getting his disciples in the immediate presence of Jesus on the occasion of the inquiry, they might get to see some of those evidences for themselves. This idea is borne out by the account in Luke 7:21 which says “in that same hour he cured many of their infirmities,” etc.

Matthew 11:4

11:4 Having “performed” doubtless for the benefit of John’s disciples, he sent them back to John with the instruction to show him “again” about these miracles that they had just seen. The language shows that John had previously known about them, hence the report would not bring him any additional news. It might be asked why they should go tell John if the circumstance was just for their benefit. Well, the mission in the mind of John would have been accomplished, but their duty would not have been performed until they reported, and of course Jesus would not interfere with that.

Matthew 11:5

11:5 This verse is the same account of the deeds which Luke says Jesus did “in that same hour.” They all were things that required miraculous power unless we except the preaching of the gospel to the poor. That would require the miracle of inspiration but not the physical kind that is usually meant.

Matthew 11:6

11:6 Not be offended is from and Thayer defines it at this place, “To be offended in one,” and he explains his definition to mean, “i. e., to see in another what I disapprove of and what hinders me from acknowledging his authority.” Jesus was giving so many evidences of the authority in his possession that no doubt should be had as to whether he was the one “that should come,” and they need not “look for another.”

Matthew 11:7

11:7 The importance of John and his work will be the subject of some verses, all of which will show that Jesus had a high regard fcr him. A reed is a tall and slender stem that would be swayed easily by the wind. Such would illustrate a man with little stability and one who could be easily influenced. The question of Jesus implied that John was not that kind of a man.

Matthew 11:8

11:8 A man who was accustomed to the soft and luxurious life of royal palaces would be unsuited for work out in the wilderness. But the prophecy had foretold that the forerunner of Jesus was to operate in the wilderness, hence no surprise should be felt over the rough outdoor raiment of John the Baptist.

Matthew 11:9

11:9 Coming more specifically to the office of John, the subject of a prophet was mentioned. The ordinary prophet was a man who wrote and/or spoke general predictions that would have widespread fulfillment. John had himself been the fulfiller of other prophecies and hence he was more than a prophet.

Matthew 11:10

1:10 Jesus makes references to the predictions that had been made of John, which are recorded in Isaiah 40:3-4; Malachi 3:1. The pronouns I and my stand for God, thy and thee refer to Christ, and the messenger means John the Baptist.

Matthew 11:11

1:11 Up to the time of John’s birth there had never been a greater prophet than he, for he not only fulfilled other prophecies, but uttered some himself that were of the greatest importance. Notwithstanding, he never was permitted even to see the kingdom of heaven, much less to set up and be “in it.” For that reason the least person in that kingdom would be greater than John in the sense of having superior advantages over him, the privileges only possible to those who are members of the final master piece of Heaven in the salvation of mankind.

Matthew 11:12

1:12 This verse is used by some to prove that the kingdom of heaven was in existence in the days of John. There have been several passages under observation that would forbid such a conclusion, hence we should seek for an explanation of the apparent contradiction. An organization is like a house in that it exists in preparation before it does in fact. Passing a site and seeing some digging of soil and unloading of material, a man may say to his friend: “This is our new school house.” He would mean it was the school house in preparation. John began to “prepare” a people for Christ and thus it was the kingdom of heaven in preparation. But John’s work was opposed even by ford and hence it is said that the kingdom suffered violence.

Matthew 11:13

1:13 After Malachi completed his book, there was not one word of inspiration from heaven recorded until the voice of John was heard in the wilderness. That is, there was silence until his teaching about the kingdom introduced the new subject.

Matthew 11:14

1:14 Elias in the New Testament is the form for Elijah in the old. Malachi 4:5 prophesied that “Elijah the prophet” was to come, which Luke 1:17 words" in the spirit and power of Elias." John the Baptist was not Elias in person (for he had gone to heaven, 2 Kings 2:11), but had the same kind of spirit (PNEUMA) and power (DUNAMIS) as he, and hence he is called by his name.

Matthew 11:15

1:15 This is an emphatic call to attention, meaning that all who are blessed with the faculty of perceiving the sense of the divine teaching should use that faculty by attending to what is said.

Matthew 11:16

1:16 Markets is from AGORA which Thayer defines, “1. any collection of men, congregation, assembly. 2. place where assemblies are held.” The same author further explains: “In the New Testament the forum or public place,–where trials are held, Acts 16:19; and citizens resort, Acts 17:17; and commodities are exposed for sale.” At such a place persons of all ages and classes would gather sometimes only for pastime. Children here is from which Thayer defines, “A little boy, a lad.” These children were gathered to amuse each other. One set was to “furnish the music” and the other set was to respond.

Matthew 11:17

1:17 But the set that was to respond was hard to please which was used by the Lord to illustrate the people of that generation in their attitude toward John the Baptist and himself. The one set of children first played on their pipes or flutes, but the others would not respond by dancing. Thinking they were not in the mood for jollity, they next set up a wailing sound and the others refused to respond to that, too, showing that they were determined not to be satisfied with anything that was done.

Matthew 11:18

1:18 Neither eating nor drinking. No man can live without eating and drinking, but John did not eat among the people or from their supplies. He dwelt in the wilderness and lived on locusts and wild honey. He hath a devil. This charge is not recorded in any place except in the words of Jesus, but that makes it an established fact. They meant by such an accusation that John was a maniac or “out of his mind” to live as he did. That was the meaning that was attached to such a charge as may be seen in the following passages. John 7:20; John 8:48-49; John 8:52.

Matthew 11:19

1:19 Jesus did the very opposite as to his social activities and did eat “with publicans and sinners” (chapter 9:11), yet that did not suit the people so they represented him as a man especially interested in his appetites. Wisdom is justified of her children. The last word is from a Greek word that means something that is produced by another. The wisdom that John and Christ showed in their different manner of life will be justified by the good results (the product or children) of their work, which was adapted to the peculiar circumstances in which they moved.

Matthew 11:20

1:20 The key to this verse is that they repented not. God does not condemn unrighteous persons rashly on the mere fact of their sinfulness, but it is when they have been admonished and refuse to repent. (See Revelation 2:5; Revelation 2:16; Revelation 3:3.)

Matthew 11:21

1:21 These cities first named were not literally as wicked as Tyre and Sidon, but they had received more opportunities for learning better. Those ancient cities would have shown a better spirit in that they would have repented, which is the idea of importance in the passage.

Matthew 11:22

1:22 Notice the toleration was to be at the day of judgment, not afterward. See the comments on this thought at chapter 10:15.

Matthew 11:23

1:23 The same comparison is to be made between the cities of this verse as was made in verse 21. Exalted unto heaven is a figure of speech, based on the fact that Jesus was an inhabitant of Capernaum by choice (chapter 4:13), and hence it had the advantage of his presence. Hell is from HADES, and the literal meaning of it is the abode of disembodied spirits after death. However, it is used figuratively in this passage, since its fate is contrasted with what would have been that of Sodom under as favorable opportunity, namely, that it would have remained until this day. The prediction of Jesus is that the city will sink into a state of forgetfulness. The prophecy has been fulfilled because the works of reference can only tell of various places that claim to have been its location. Funk and Wagnalls Standard Bible Dictionary says, “Its present site is a matter of dispute,” and Smith’s Bible Dictionary declares, “It is impossible to locate it with certainty.”

Matthew 11:24

1:24 For more tolerable see the comments on verse 22.

Matthew 11:25

1:25 The Pharisees professed to have superior wisdom, yet their hearts had become so hardened with selfishness that the important principles of responsibility had been hid from their perception. Babes is a figurative term for the honest and humble people who were ready to hear the lessons of truth offered to them.

Matthew 11:26

1:26 The endearing term of Father is used here, to which Jesus had joined that of Lord in the preceding. verse. Jesus endorsed the work of God with NAT which is translated. even so. Thayer defines it, “Yea, verily, truly, assuredly, even so.” The beautiful reason for his endorsement was that it “seemed good in thy sight.” The best of reasons for any action of God is that He considers it to be good.

Matthew 11:27

1:27 The complete intimacy between Jesus and God is the main point, and he indicates it by using the terms Father and Son. In anticipation of the full delivering of authority to him (chapter 28:18), he says all things are delivered. No person will be permitted to benefit from this great intimacy but the one to whom the Son reveals it, and that will be only the man who accepts the Son.

Matthew 11:28

1:28 The willingness of Jesus to share the forementioned blessing with others is indicated by the rest of this chapter. This whole passage is often called Christ’s world-wide in-vitation. To labor means to be distressed with the hardships of life, especially those brought about by sin. The kind of rest to be given will be shown next.

Matthew 11:29

1:29 Yoke is from ZUGOS, which has been rendered in the Authorized Version by yoke 5 times and pair of balances 1. The word is used as an illustration of the obligation that one must accept as a co-worker with Jesus in the service of righteousness. Learn of me is consistent with the whole situation, for if a man expects to serve his yokefellow he should desire to know something about him. That learning will reveal that the owner of the yoke is meek and lowly which means he is humble and interested in the welfare of the unfortunate ones of earth. The rest is to be for the soul, not that a disciple of Jesus will be an idler in the vineyard. But while his body may be bent down with the toils of the service and from its persecutions imposed by the enemy, the inner man will be at peace and rest in the Lord. (See 2 Corinthians 4:16.)

Matthew 11:30

1:30 Easy is from a word that means it is not harsh nor galling because it is made correctly. If a yoke for a beast is made to fit his body, he can pull a heavy load without any injury to his shoulders, and that would make a big burden comparatively light. On that principle the service that Christ places upon the shoulders of his disciples is adapted to their needs and abilities, which makes it easy to bear.