Matthew 11
Mat 11:1 After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee.
Mt 11:2 When John heard in prison what Christ was doing, he sent his disciples
Mt 11:2-6 = Lu 7:18-23.
Mat 11:4 Jesus replied, “Go back and report to John what you hear and see:
Mat 11:5 The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor.
Mat 11:6 Blessed is the man who does not fall away on account of me.”
Mat 11:7 As John’s disciples were leaving, Jesus began to speak to the crowd about John: “What did you go out into the desert to see? A reed swayed by the wind?
Mat 11:8 If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces.
Mat 11:9 Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
Mt 11:10 This is the one about whom it is written: “‘I will send my messenger ahead of you, who will prepare your way before you.’”
See Isa 40:3 and Mal 3:1.
Mt 11:11 I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.
= Lu 7:28
‘The greatness of John the Baptist in the old dispensation of the law before the Cross fades in comparison to the high position every believer has had since Jesus’ crucifixion and resurrection and the descent of the Spirit.’ (Ryrie)
‘The significance of Jesus’ anointing by the Spirit at his baptism is further noted in the words by which Jesus confirmed John the Baptist. No one is greater than John, yet anyone in the kingdom is greater. He is the final figure who concludes the old and introduced the new. He is the forerunner, Mt 11:11-14. The anointing of Jesus at his baptism is the specific midpoint in redemptive history; it is the beginning of fulfillment.’ (EDT)
Mt 11:12 From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it.
Forcefully advancing – The reaction to John had been vigorous, both in support and opposition.
Mat 11:13 For all the Prophets and the Law prophesied until John.
Mat 11:14 And if you are willing to accept it, he is the Elijah who was to come.
Mat 11:15 He who has ears, let him hear.
Mat 11:16 “To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others:
Mat 11:17 “‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’
Mat 11:18 For John came neither eating nor drinking, and they say, ‘He has a demon.’
Mt 11:19 “The Son of Man came eating and drinking, and they say, ‘Here is a glutton and a drunkard, a friend of tax collectors and”sinners.”‘ But wisdom is proved right by her actions.”
‘There were some otherwise good and holy men who when they saw intemperance and wantonness, when not severely restrained, every raging with unbridled excess, desired to correct this dangerous evil. This one plan occured to them: they allowed man to use physical goods in so far as necessity required. A godly counsel indeed, but they were far too severe. For they would fetter consciences more tightly than does the Word of the Lord – a very dangerous thing. Now, to them necessity means to abstain from all things that they couod do without; thus, according to them, it would scarcely be permitted to add any food at all to plain bread and water.’ (Calvin, Institutes, I, 720)
‘One bridle is put upon the lust of the flesh is it be determined that all things were created for us that we might recognise the Author and give thanks for his kindness toward us. Where is your thanksgiving if you so gorge yourself with banqueting or wine that you either become stupid or are rendered useless for the duties of piety and of your calling? Where is your recognition of God if your flesh boiling over with excessive abundance into vile lusts infests the mind with its impurity so that you cannot discern anything that is right and honourable? Where is our gratefulness toward God for our clothing if in the sumptuousness of our apparel we both admire ourselves and despise others, if with its elegance and glitter we preapare ourselves for shameless conduct? Where is our recognition of God if our minds be fixed upon the splendour of our apparel?’ (Calvin, Institutes, I, 721f)
Mat 11:20 Then Jesus began to denounce the cities in which most of his miracles had been performed, because they did not repent.
Mt 11:21 “Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.”
Korazin was about 2.5 mi (four km) N of Capernaum. Bethsaida was at the northern end of the Sea of Galilee. Tyre and Sidon were pagan cities in Phoenicia.
Mat 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you.
Mt 11:23 And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. If the miracles that were performed in you had been performed in Sodom, it would have remained to this day.
“The miracles that were performed in you” – e.g. Lu 7:1-10 Joh 4:46 ff.
Mat 11:24 But I tell you that it will be more bearable for Sodom on the day of judgment than for you.”
Mt 11:25 At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.”
“Revealed them to little children” – ‘In Jewish wisdom tradition, it was not those who were wise in their own eyes and leaned to their own understanding who were genuinely wise, Job 12:24-25 Pr 3:5-7 12:15 16:2 21:2 26:12 but the simple who began with the fear of God.’ Job 28:28 Ps 111:10 Pr 1:7 9:10 (IVP NT Background Commentary)
Mat 11:26 Yes, Father, for this was your good pleasure.
Mt 11:27 “All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.”
This saying is one of those ‘bolts from the Johanine blue.’ It comes from the non-Markan material, the supposed ‘Q’ collection of sayings that was in circulation soon after AD 50. Cf. Joh 1:18.
Mt 11:28 “Come to me, all you who are weary and burdened, and I will give you rest.”
“Come to me, all you who are weary and burdened, and I will give you rest” – ‘Note, All those, and those only, are invited to rest in Christ, that are sensible of sin as a burthen, and groan under it; that are not only convinced of the evil of sin, of their own sin, but are contrite in soul for it; that are really sick of their sins, weary of the service of the world and of the flesh; that see their state sad and dangerous by reason of sin, and are in pain and fear about it, as Ephraim, {Jer 31:18-20} the prodigal, {Lu 15:17} the publican, {Lu 18:13} Peter’s hearers, {Ac 2:37} Paul, {Ac 9:4,6,9} the jailor. {Ac 16:29,30} This is a necessary preparative for pardon and peace. The Comforter must first convince; {Joh 16:8} I have torn and then will heal.’ (M. Henry)
‘This great invitation, extended to all, is threefold: (1) to come and receive salvation; (2) to learn in discipleship; and (3) to serve in yoke with the Lord. The yoke involves instruction under discipline. Yet, in contrast to the teaching of the scribes, Jesus’ yoke is easy. Through the ages these verses have been among the most beloved in the NT.’ (Ryrie)
‘This rest is different from the eschatological rest of Heb 3-4. It begins immediately after an individual comes to Jesus, and it refers to the Christians subsequent experience of peace, contentment and security in God (DNTT, III, 257).’ (ISBE)
Mt 11:29 Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.
The Geneva Bible (1602 edition) renders this verse: ‘Take my yoke upon you, and learne of me that I am meeke and lowly in heart: and yee shall find rest unto your soules’. Alan Duthie (How to Choose your Bible Wisely, 36) suggests that the aorist imperative verb ‘learn’ seems to require an object clause introduced by ‘that’ for the Gk hoti.
“I am…humble in heart” – ‘Humility in Scripture means, not pretending to be worthless and refusing positions of responsibility, but knowing and keeping the place God has appointed for one. Being humble is a matter of holding on to God’s arrangement, whether it means the high exposure of leadership (Moses was humble as a leader, Nu 12:3) or the obscurity of subservience. When Jesus stated matter-of-factly that he was “humble in heart,” {Mt 11:29} he meant that he was conscientiously following the Father’s plan for his earthly life.’ (Concise Theology)
Mt 11:30 “For my yoke is easy and my burden is light.”
