Matthew 11 | King James Version

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Chapter Explanation

Explanations (2)

Author: Youssef
Rank: Bishop
Posted on: 2023-01-25

Author: BibleLogic.net
Rank: Author
Posted on: 2025-03-14

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Matthew 11:1
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.

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 11:2
Now when John had heard in the prison the works of Christ, he sent two of his disciples,

The Question of John

When John hears in prison what Christ is doing, doubts arise in his heart. Despite his prophetic gifts, Jewish expectations and concepts remain in his heart. It is therefore understandable that John, when he hears about all that the Lord Jesus does for others, wonders why He does not use His miracle power for his benefit, His predecessor. Christ is there, setting all kinds of unworthy persons free from all kinds of diseases and plagues, but evidently does not think of him.

This confuses him and leads him to the question he lets his disciples ask. Sending his disciples to the Lord shows that he has complete faith in the word of the Lord as Prophet, but that he is ignorant of His Person.

His question shows doubt as to whether Christ is the promised Messiah Whom he announced. His question stems from a misrepresentation of the coming and service of the Messiah. Our doubts also often arise from a misrepresentation of the Lord and how He acts. We imagine a certain pattern of action and get confused when things go differently. We then think we can dictate to God how He should act, when we don’t know His plans or haven’t properly examined them.

There comes no word of reproach from the Lord’s lips. Full of love and grace, He answers His forerunner’s question. John’s disciples should go and tell him what they have heard (His word) and seen (His works). He sums it up for them. This summary shows that He uses His power to relieve people’s needs and not to drive away the occupying power, the Romans.

He has never used His power for Himself, but always in grace and mercy for others. What He does and says is the fulfilment of the prophecy of Isaiah 35 [Isa 35:5-6]. From His deeds one can see that He is the Messiah. Nowhere in the Old Testament are the eyes of the blind opened. That only happens when He is here.

The Lord concludes His answer for John with a gentle reproof. He calls them “happy” who do not take offence at His humiliation and the lack of external glory and do not reject Him for it. That is what John is in danger of, although he certainly did not reject the Lord. He, “God revealed in the flesh” [1Tim 3:16], did not come to seek the glory of the kingship, but for the redemption of suffering people. John did not think about that.

Verses that belong to this explanation: 2-6

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 2-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

But Luke says, they also told John of the miracles, and then he sent them. Luke 7:18 However, this contains no matter of difficulty, but of consideration only; for this, among other things, indicates their jealousy towards Him. But what follows is completely among the controverted points. Of what nature then is this? Their saying, Are You He that should come, or do we look for another? That is, he that knew Him before His miracles, he that had learned it of the Spirit, he that heard it of the Father, he who had proclaimed Him before all men; does he now send to learn of Him, whether it be Himself or no? And if yet thou did not know that it is surely He, how thinkest you yourself credible, affirming as thou dost concerning things, whereof you are ignorant? For he that is to bear witness to others, must be first worthy of credit himself. Did you not say, I am not meet to loose the latchet of His shoe? John 1:27 Did you not say, I knew Him not, but He that sent me to baptize with water, the same said unto me, Upon whom you shall see the Spirit descending and resting upon Him, the same is He which baptizes with the Holy Ghost? John 1:33 Did you not see the Spirit in form of a dove? Did you not hear the voice? Did you not utterly forbid Him, saying, I have need to be baptized by You? Matthew 3:14 Did you not say even to your disciples, He must increase, I must decrease? John 3:30 Did you not teach all the people, that He should baptize them with the Holy Ghost and with fire? Matthew 3:11 and that He is the Lamb of God that takes away the sin of the world? Did you not before His signs and miracles proclaim all these things? How then now, when He has been made manifest to all, and the fame of Him has gone out everywhere, and dead men have been raised, and devils driven away, and a display made of so great miracles, do you after this send to learn of Him? What then is the fact? Were all these sayings a kind of fraud: a stage play and fables? Nay, who that has any understanding would say so? I say not, John, who leaped in the womb, who before his own birth proclaimed Him, the citizen of the wilderness, the exhibitor of the conversation of angels; but even though he were one of the common sort, and of them that are utterly outcast, he would not have hesitated, after so many testimonies, both on his own part and on the part of others. Whence it is evident, that neither did he send as being himself in doubt, nor did he ask in ignorance. Since no one surely could say this, that though he knew it fully, yet on account of his prison he was become rather timid: for neither was he looking to be delivered therefrom, nor if he did look for it, would he have betrayed his duty to God, armed as he was against various kinds of death. For unless he had been prepared for this, he would not have evinced so great courage towards a whole people, practised in shedding blood of prophets; nor would he have rebuked that savage tyrant with so much boldness in the midst of the city and the forum, severely chiding him, as though he were a little child, in hearing of all men. And even if he were grown more timid, how was he not ashamed before his own disciples, in whose presence he had so often borne witness unto Him, but asked his question by them, which he should have done by others? And yet surely he knew full well, that they too were jealous of Christ, and desired to find some handle against Him. And how could he but be abashed before the Jewish people, in whose presence he had proclaimed such high things? Or what advantage accrued to him thereby, towards deliverance from his bonds? For not for Christ's sake had he been cast into prison, nor for having proclaimed His power, but for his own rebuke touching the unlawful marriage. And what child so silly, what person so frantic, but that so he would have put on himself their character?

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

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Matthew 11:3
And said unto him, Art thou he that should come, or do we look for another?

The Question of John

When John hears in prison what Christ is doing, doubts arise in his heart. Despite his prophetic gifts, Jewish expectations and concepts remain in his heart. It is therefore understandable that John, when he hears about all that the Lord Jesus does for others, wonders why He does not use His miracle power for his benefit, His predecessor. Christ is there, setting all kinds of unworthy persons free from all kinds of diseases and plagues, but evidently does not think of him.

This confuses him and leads him to the question he lets his disciples ask. Sending his disciples to the Lord shows that he has complete faith in the word of the Lord as Prophet, but that he is ignorant of His Person.

His question shows doubt as to whether Christ is the promised Messiah Whom he announced. His question stems from a misrepresentation of the coming and service of the Messiah. Our doubts also often arise from a misrepresentation of the Lord and how He acts. We imagine a certain pattern of action and get confused when things go differently. We then think we can dictate to God how He should act, when we don’t know His plans or haven’t properly examined them.

There comes no word of reproach from the Lord’s lips. Full of love and grace, He answers His forerunner’s question. John’s disciples should go and tell him what they have heard (His word) and seen (His works). He sums it up for them. This summary shows that He uses His power to relieve people’s needs and not to drive away the occupying power, the Romans.

He has never used His power for Himself, but always in grace and mercy for others. What He does and says is the fulfilment of the prophecy of Isaiah 35 [Isa 35:5-6]. From His deeds one can see that He is the Messiah. Nowhere in the Old Testament are the eyes of the blind opened. That only happens when He is here.

The Lord concludes His answer for John with a gentle reproof. He calls them “happy” who do not take offence at His humiliation and the lack of external glory and do not reject Him for it. That is what John is in danger of, although he certainly did not reject the Lord. He, “God revealed in the flesh” [1Tim 3:16], did not come to seek the glory of the kingship, but for the redemption of suffering people. John did not think about that.

Verses that belong to this explanation: 2-6

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 2-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

What then is it which he is bringing about? For that it belongs not to John to have doubt hereupon, no nor to any ordinary person, nor even to one extremely foolish and frenzied; so much is evident from what we have said. And now we have only to add the solution. For what intent then did he send to ask? John's disciples were starting aside from Jesus, and this surely any one may see, and they had always a jealous feeling towards Him. And it is plain, from what they said to their master: He that was with you, it is said, beyond Jordan, to whom you bore witness, behold, the same baptizes, and all men come unto Him. John 3:26 And again, There arose a question between John's disciples and the Jews about purifying. And again they came unto Him, and said, Why do we and the Pharisees fast oft, but Your disciples fast not? Matthew 9:14 For as yet they knew not who Christ was, but imagining Jesus to be a mere man, but John greater than after the manner of man, were vexed at seeing the former held in estimation, but the latter, as he had said, now ceasing. And this hindered them from coming unto Him, their jealousy quite blocking up the access. Now so long as John was with them, he was exhorting them continually and instructing them, and not even so did he persuade them; but when he was now on the point of dying, he uses the more diligence: fearing as he did lest he might leave a foundation for bad doctrine, and they continue broken off from Christ. For as he was diligent even at first to bring to Christ all that pertained to himself; so on his failing to persuade them, now towards his end he does but exert the more zeal. Now if he had said, Go ye away unto Him, He is better than I, he would not have persuaded them, minded as they were not easily to be separated from him, but rather he would have been thought to say it out of modesty, and they would have been the more rivetted to him; or if he had held his peace, then again nothing was gained. What then does he? He waits to hear from them that Christ is working miracles, and not even so does he admonish them, nor does he send all, but some two (whom he perhaps knew to be more teachable than the rest); that the inquiry might be made without suspicion, in order that from His acts they might learn the difference between Jesus and himself. And he says, Go, and say, Are you He that should come, or do we look for another? Matthew 11:3 But Christ knowing the purpose of John, did not say, I am He; for this would again have offended the hearers, although this was what it naturally followed for Him to say, but He leaves them to learn it from His acts. For it says, when these had come to Him, then He cured many. Luke 7:21 And yet what congruity was there, that being asked, Are you He, He should say nothing to that, but should presently cure them that were sick; unless it had been His mind to establish this which I have mentioned? Because they of course would account the testimony of His deeds surer, and more above suspicion than that of His words.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

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Matthew 11:4
Jesus answered and said unto them, ‹Go and shew John again those things which ye do hear and see:›

The Question of John

When John hears in prison what Christ is doing, doubts arise in his heart. Despite his prophetic gifts, Jewish expectations and concepts remain in his heart. It is therefore understandable that John, when he hears about all that the Lord Jesus does for others, wonders why He does not use His miracle power for his benefit, His predecessor. Christ is there, setting all kinds of unworthy persons free from all kinds of diseases and plagues, but evidently does not think of him.

This confuses him and leads him to the question he lets his disciples ask. Sending his disciples to the Lord shows that he has complete faith in the word of the Lord as Prophet, but that he is ignorant of His Person.

His question shows doubt as to whether Christ is the promised Messiah Whom he announced. His question stems from a misrepresentation of the coming and service of the Messiah. Our doubts also often arise from a misrepresentation of the Lord and how He acts. We imagine a certain pattern of action and get confused when things go differently. We then think we can dictate to God how He should act, when we don’t know His plans or haven’t properly examined them.

There comes no word of reproach from the Lord’s lips. Full of love and grace, He answers His forerunner’s question. John’s disciples should go and tell him what they have heard (His word) and seen (His works). He sums it up for them. This summary shows that He uses His power to relieve people’s needs and not to drive away the occupying power, the Romans.

He has never used His power for Himself, but always in grace and mercy for others. What He does and says is the fulfilment of the prophecy of Isaiah 35 [Isa 35:5-6]. From His deeds one can see that He is the Messiah. Nowhere in the Old Testament are the eyes of the blind opened. That only happens when He is here.

The Lord concludes His answer for John with a gentle reproof. He calls them “happy” who do not take offence at His humiliation and the lack of external glory and do not reject Him for it. That is what John is in danger of, although he certainly did not reject the Lord. He, “God revealed in the flesh” [1Tim 3:16], did not come to seek the glory of the kingship, but for the redemption of suffering people. John did not think about that.

Verses that belong to this explanation: 2-6

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 2-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 11:5
‹The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.›

The Question of John

When John hears in prison what Christ is doing, doubts arise in his heart. Despite his prophetic gifts, Jewish expectations and concepts remain in his heart. It is therefore understandable that John, when he hears about all that the Lord Jesus does for others, wonders why He does not use His miracle power for his benefit, His predecessor. Christ is there, setting all kinds of unworthy persons free from all kinds of diseases and plagues, but evidently does not think of him.

This confuses him and leads him to the question he lets his disciples ask. Sending his disciples to the Lord shows that he has complete faith in the word of the Lord as Prophet, but that he is ignorant of His Person.

His question shows doubt as to whether Christ is the promised Messiah Whom he announced. His question stems from a misrepresentation of the coming and service of the Messiah. Our doubts also often arise from a misrepresentation of the Lord and how He acts. We imagine a certain pattern of action and get confused when things go differently. We then think we can dictate to God how He should act, when we don’t know His plans or haven’t properly examined them.

There comes no word of reproach from the Lord’s lips. Full of love and grace, He answers His forerunner’s question. John’s disciples should go and tell him what they have heard (His word) and seen (His works). He sums it up for them. This summary shows that He uses His power to relieve people’s needs and not to drive away the occupying power, the Romans.

He has never used His power for Himself, but always in grace and mercy for others. What He does and says is the fulfilment of the prophecy of Isaiah 35 [Isa 35:5-6]. From His deeds one can see that He is the Messiah. Nowhere in the Old Testament are the eyes of the blind opened. That only happens when He is here.

The Lord concludes His answer for John with a gentle reproof. He calls them “happy” who do not take offence at His humiliation and the lack of external glory and do not reject Him for it. That is what John is in danger of, although he certainly did not reject the Lord. He, “God revealed in the flesh” [1Tim 3:16], did not come to seek the glory of the kingship, but for the redemption of suffering people. John did not think about that.

Verses that belong to this explanation: 2-6

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 2-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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There are currently no tags for this verse.

Matthew 11:6
‹And blessed is› [he], ‹whosoever shall not be offended in me.›

The Question of John

When John hears in prison what Christ is doing, doubts arise in his heart. Despite his prophetic gifts, Jewish expectations and concepts remain in his heart. It is therefore understandable that John, when he hears about all that the Lord Jesus does for others, wonders why He does not use His miracle power for his benefit, His predecessor. Christ is there, setting all kinds of unworthy persons free from all kinds of diseases and plagues, but evidently does not think of him.

This confuses him and leads him to the question he lets his disciples ask. Sending his disciples to the Lord shows that he has complete faith in the word of the Lord as Prophet, but that he is ignorant of His Person.

His question shows doubt as to whether Christ is the promised Messiah Whom he announced. His question stems from a misrepresentation of the coming and service of the Messiah. Our doubts also often arise from a misrepresentation of the Lord and how He acts. We imagine a certain pattern of action and get confused when things go differently. We then think we can dictate to God how He should act, when we don’t know His plans or haven’t properly examined them.

There comes no word of reproach from the Lord’s lips. Full of love and grace, He answers His forerunner’s question. John’s disciples should go and tell him what they have heard (His word) and seen (His works). He sums it up for them. This summary shows that He uses His power to relieve people’s needs and not to drive away the occupying power, the Romans.

He has never used His power for Himself, but always in grace and mercy for others. What He does and says is the fulfilment of the prophecy of Isaiah 35 [Isa 35:5-6]. From His deeds one can see that He is the Messiah. Nowhere in the Old Testament are the eyes of the blind opened. That only happens when He is here.

The Lord concludes His answer for John with a gentle reproof. He calls them “happy” who do not take offence at His humiliation and the lack of external glory and do not reject Him for it. That is what John is in danger of, although he certainly did not reject the Lord. He, “God revealed in the flesh” [1Tim 3:16], did not come to seek the glory of the kingship, but for the redemption of suffering people. John did not think about that.

Verses that belong to this explanation: 2-6

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 2-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

He knows even their unuttered thoughts. For if He had said, I am He, both this would have offended them, as I have already said; and they would have thought, even if they had not spoken, much as the Jews said to Him, You bear record of Yourself. Wherefore He says not this Himself, but leaves them to learn all from the miracles, freeing what He taught from suspicion, and making it plainer. Wherefore also He covertly added His reproof of them. That is, because they were offended in Him, He by setting forth their case and leaving it to their own conscience alone, and by calling no witness of this His accusation, but only themselves that knew it all, did thus also draw them the more unto Himself, in saying, Blessed is he, whosoever shall not be offended in me. For indeed His secret meaning was of them when He said this. But in order to our making the truth more evident to you by the comparison of the several statements, producing not only our own sayings, but also what is stated by others; we must needs add some account of them. What then do some affirm? That this which we have stated was not the cause, but that John was in ignorance, yet not in ignorance of all; but that He was the Christ, he knew, but whether He was also to die for mankind, he knew not, therefore he said, Are You He that should come? that is, He that is to descend into hell. But this is not tenable; for neither of this was John ignorant. This at least he proclaimed even before all the others, and bare record of this first, Behold, says he, the Lamb of God, which takes away the sin of the world. John 1:29 Now he called Him a lamb, as proclaiming the cross, and again in saying, That takes away the sin of the world, he declared this same thing. For not otherwise than by the cross did He effect this; as Paul likewise said: And the handwriting which was contrary to us, even it He took out of the way, nailing it to His cross. And his saying too, He shall baptize you with the Spirit, Matthew 3:11 is that of one who was foretelling the events after the resurrection. Well: that He was to rise again, he knew, say they, and that He was to give the Holy Ghost; but that He should likewise be crucified, he knew not. How then was He to rise again, who had not suffered, nor been crucified? And how was this man greater than a prophet, who knew not even what the prophets knew? For that he was greater than a prophet, even Christ Himself bare record, Matthew 11:9 but that the prophets knew of the passion is surely plain to every one. For so Isaiah says, He is brought as a lamb to the slaughter, and as a sheep before her shearer is dumb. Isaiah 53:7 And before this testimony also he says, There shall be a root of Jesse, and He that shall rise again to rule the Gentiles, in Him shall the Gentiles trust. Isaiah 11:10 Then speaking of His passion, and of the ensuing glory, he added, And His rest shall be honor. And this prophet foretold not only that He should be crucified, but also with whom. For, says he, He was numbered with the transgressors. Isaiah 53:12 And not this only, but that He should not even plead for Himself; For this man, he says, opens not His mouth: and that He should be unjustly condemned; For in His humiliation, says he, His judgment was taken away. And before this again, David both says this, and describes the judgment hall. Why, says he, do the heathen rage, and the people imagine a vain thing? The kings of the earth stand up, and the rulers are gathered together against the Lord, and against His anointed. And elsewhere he mentions also the image of the cross, saying on this wise, They pierced my hand and my feet, and those things which the soldiers were emboldened to do, he adds with all exactness, For they parted my garments, says he, among them, and for my vesture they did cast lots. And elsewhere again he says, that they also offered Him vinegar; For they gave me, says He, gall for my meat, and for my thirst they made me drink vinegar. So then the prophets, so many years before, speak of the hall of judgment, and of the condemnation, and of them that were crucified with Him, and of the division of the garments, and of the lot cast upon them, and of many more things besides (for indeed it is unnecessary to allege all now, lest we make our discourse long): and was this man, greater than them all, ignorant of all these things? Nay, how should this be reasonable? And why did he not say, Are you He that should come to hell, but simply, He that should come? Although this were far more absurd than the others, I mean their saying, he therefore said these things, that he might preach there also after his departure. To whom it were seasonable to say, Brethren, be not children in understanding, howbeit in malice be ye children. 1 Corinthians 14:20 For the present life indeed is the season for right conversation, but after death is judgment and punishment. For in hell, it is said, who will confess unto you? How then were the gates of brass burst, and the bars of iron broken in sunder? By His body; for then first was a body shown, immortal, and destroying the tyranny of death. And besides, this indicates the destruction of the might of death, not the loosing of the sins of those who had died before His coming. And if this were not so, but He have delivered all that were before Him from hell, how says He, It shall be more tolerable for the land of Sodom and Gomorrha? Matthew 10:15 For this saying supposes that those are also to be punished; more mildly indeed, yet still that they are to be punished. And yet they did also suffer here the most extreme punishment, nevertheless not even this will deliver them. And if it is so with them, much more with such as have suffered nothing. What then? one may say, were they wronged, who lived before His coming? By no means, for men might then be saved, even though they had not confessed Christ. For this was not required of them, but not to worship idols, and to know the true God. For the Lord your God, it is said, is one Lord. Deuteronomy 6:4 Therefore the Maccabees were admired, because for the observance of the law they suffered what they did suffer; and the three children, and many others too among the Jews, having shown forth a very virtuous life, and having maintained the standard of this their knowledge, had nothing more required of them. For then it was sufficient for salvation, as I have said already, to know God only; but now it is so no more, but there is need also of the knowledge of Christ. Therefore He said, If I had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin. So likewise with regard to the rule of practice. Then murder was the destruction of him that committed it, but now even to be angry. And then to commit adultery, and to lie with another man's wife, brought punishment, but now even to look with unchaste eyes. For as the knowledge, so also the rule of life is now made stricter. So that there was no need of a forerunner there. And besides, if unbelievers are after death to be saved on their believing, no man shall ever perish. For all will then repent and adore. And in proof that this is true, hear Paul saying, Every tongue shall confess, and every knee shall bow, of things in heaven, and things in earth, and things under the earth. Philippians 2:10-11 And, The last enemy that shall be destroyed is death. 1 Corinthians 15:26 But there is no advantage in that submission, for it comes not of a rightly disposed choice, but of the necessity of things, as one may say, thenceforth taking place. Let us not then any more bring in such old wives' doctrines, and Jewish fables. Hear at least what Paul says touching these things. For as many as have sinned without law, shall also perish without law; Romans 2:12 where his discourse is of those who lived in the time before the law; and, As many as have sinned in the law, shall be judged by the law, Romans 2:12 speaking of all after Moses. And, That the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, Romans 1:18 and, indignation and wrath, tribulation and anguish upon every soul of man that works evil, of the Jew first, and also of the Gentile. Romans 2:8-9 And yet countless were the evils which the Gentiles have suffered in this world, and this is declared alike by the histories of the heathens, and by the Scriptures that are in our hands. For who could recount the tragic calamities of the Babylonians, or those of the Egyptians? But in proof that they who, not having known Christ before His coming in the flesh, yet refrained from idolatry and worshipped God only, and showed forth an excellent life, shall enjoy all the blessings; hear what is said: But glory, and honor, and peace to every one that works good, to the Jew first, and also to the Gentile. Do you see that for their good deeds there are many rewards, and chastisements again, and penalties for such as have done the contrary? Where now, tell me, are the utter unbelievers in hell? Why, if those before Christ's coming, who had not so much as heard the name of hell, nor of a resurrection, and were punished here, shall suffer punishment there also; how much more we that have been nurtured in so many lessons of strict virtue? And how is it reasonable, asks one, that they that have never heard of hell, should fall into hell? For they will say, If you had threatened hell, we should have feared more, and have been sobered. To be sure; (is it not so?) at our rate of living now, who hear daily the sayings about hell, and give no heed at all. And besides, there is this also to be said; that he who is not restrained by the judgments in sight, much less will he be restrained by those others. For the less reasonable sort, and those of a grosser disposition, are wont to be sobered rather by things which are at hand, and straightway to happen, than by such as will come to pass a long time after. But over us, one may say, a greater fear is suspended, and herein were they wronged. By no means. For first, there are not the same measures set to us as to them, but much greater for us. Now they that have undertaken greater labors, ought to enjoy greater help. And it is no little help, that our fear has been increased. And if we have an advantage over them in knowing things to come, they have an advantage over us in that the severe punishments are presently laid upon them. But there is something else, which the multitude say with respect to this also. For where, say they, is God's justice, when any one for sinning here, is punished both here and there? Would ye then I should put you in mind of your own sayings, that you may no longer give us trouble, but furnish the solution from within yourselves. I have heard many of our people, if haply they were told of a murderer cut off in a court of justice, how they had indignation, and talked in this way: This unholy and accursed wretch, having perpetrated thirty murders, or even many more, has himself undergone one death only; and where is the justice of it? So that you yourselves confess, that one death is not sufficient for punishment; how give ye then an opposite sentence now. Because not others but yourselves are the objects of your judgment: so great a hindrance is self-love to our perceiving what is just. Because of this, when we are judging others, we search out all things with strictness, but when we are sitting in judgment on ourselves, we are blinded. Since if we were to search into these things in our own case too, as we do with regard to other men, we should give an uncorrupt sentence. For we also have sins, deserving not two or three, but ten thousand deaths. And to pass over all the rest, let us recollect ourselves, as many of us as partake unworthily of the mysteries; such men being guilty of the body and blood of Christ. Wherefore, when you are talking of the murderer, take account of yourself also. For he indeed has murdered a man, but you are under the guilt of slaying the Lord; and he, not having partaken of mysteries, but we, while enjoying the benefit of the sacred table. And what are they that bite and devour their brethren, and pour out such abundance of venom? What is he that robs the poor of their food? For if he who imparts not of his own, is such as I have said, much more he that takes the things of others. How many robbers do the covetous surpass in wickedness! How many murderers and robbers of tombs, the rapacious! And how many after spoiling men are desirous even of their blood! Nay, says he, God forbid. Now you say, God forbid. When you have an enemy, then say, God forbid, and call to mind what has been said, and show forth a life full of great strictness; lest the portion of Sodom await us also, lest we suffer the lot of Gomorrha, lest we undergo the ills of the Tyrians and Sidonians; or rather, lest we offend Christ, which were a thing more grievous and more to be feared than all. For though to many hell seem to be a fearful thing, yet I for my part will not cease continually to say, that this is more grievous and fearful than any hell; and you I entreat to be of the same mind. For so shall we both be delivered from hell, and enjoy the glory that is bestowed of Christ; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

But this seems hardly reasonable. For John was not in ignorance of His death, but was the first to preach it, saying, “Behold the Lamb of God, that taketh.away the sins of the world.” For thus calling Him the Lamb, he plainly shewsforth the Cross; and no otherwise than by the Cross did He take away the sins of the world. Also how is he a greater prophet than these, if he knew not those things which all the prophets knew; for Isaiah says, “He was led as a sheep to the slaughter.” . But is this a more reasonable explanation than the other? for why then did he not say, Art Thou He that is coming to the world beneath? and not simply, “Artthou he that is to come? "And the reason of his seeking to know, namely, that he might preach Him there, is even ridiculous. For the present life is the time of grace, and after death the judgment and punishment; therefore there was no need of a forerunnner thither. Again, if the unbelievers who should believe after death should be saved, then none would perish; all would then repent and worship; “for every knee shall bow, both of things in heaven, and things on earth, and things under the earth.” . Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his careto bring all his followers from the beginning. Had he said to them, Depart from me, for Heis better than me, he would not have prevailed with them, as they would have supposed that he spoke this in humility, which opinion would have drawn them more closely to him. What then does he? He waits to hear through them that Christ works miracles. Nor did he send all, but two only, (whom perhaps he chose as more ready to believe than the rest,) that the reason of his enquiry might be unsuspected, and that from the things themselves which they should see they might understand the difference between him and Jesus. So also Christ as knowing the mind of John, said not, I am He; for thus He would have put an obstacle in the way of those that heard Him, who would have at least thought within themselves, if they did not say, what the Jews did say to Christ, “Thou bearest witness of thyself.” . “And blessed is he who shall not be offended in me,” is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

Ambrosius von Mailand

Matthew 11

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Matthew 11:7
And as they departed, Jesus began to say unto the multitudes concerning John, ‹What went ye out into the wilderness to see? A reed shaken with the wind?›

Testimony About John

After His words for John, the Lord turns to the crowds to speak about John. For John, the Lord has words that support his weak faith. To the crowds, He speaks of John as a prophet without equal. He presents him before the crowds and asks them what opinion they have formed about him. After his expression of weakness, they could compare him to a reed shaken by the wind, a man without strength. It could also be that John does not meet their expectations in another way, because he is averse to all that is great and ostentatious.

Or would there also be in the crowd those who see John as a prophet? These are closest to the truth, but they are also far away. John is not just a prophet. He is a prophet who immediately preceded the coming of the Messiah as a herald to announce Him as the coming Messiah. The Messiah was not only announced by the prophets, but also by John the baptist.

Malachi says of him that he is the angel or messenger who “will prepare the way before Me” [Mal 3:1]. By “Me” the LORD, Yahweh, is meant. The Lord Jesus says here in His quotation of this verse: “I send My messenger ahead of You.” It is therefore clear that He is the announced Yahweh. John is the messenger sent out by Yahweh to prepare the way for Yahweh Who came in humility as the Messiah. To prepare the way means to prepare the hearts of the people to receive the Messiah. He did so through his preaching of repentance and conversion.

Gabriel already said of him when announcing his birth: “For he will be great in the sight of the Lord” [Luke 1:15]. Now the Lord calls him the greatest born of women because of his direct connection to the Messiah and because he is His forerunner and he has announced Him. Of course that is without taking Himself into account. He does not compare John to Himself, but to all the other people who have been born up to that point.

He adds at the same time: “The one who is least in the kingdom of heaven is greater than he.” This means that a new state of affairs begins after John. The difference is not in what someone is in himself, but in the position that someone occupies. It is about the kingdom of heaven. John announced this, but he did not go into it, because it only comes after the Lord Jesus has been rejected and has returned to heaven. The kingdom has its origin in heaven, but its sphere of activity is on earth. This applies both now and in the future when Christ reigns on earth.

The fact that the “least” in the kingdom is greater than John the baptist has to do with the rejection of Christ and His completed work. This was unknown to the believers in the Old Testament. The “least” is clothed with privileges that no believer in the Old Testament possessed. This has to do with God’s appreciation of the completed work of His Son. Whoever is connected to it – and that holds true for the members of the church of the living God – receives this fantastic position.

Verses that belong to this explanation: 7-11

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 7-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

For the matter indeed of John's disciples had been ordered well, and they had gone away assured by the miracles which had just been performed; but there was need after that of remedy as regarded the people. For although they could not suspect anything of the kind of their own master, the common people might from the inquiry of John's disciples form many strange suspicions, not knowing the mind with which he sent his disciples. And it was natural for them to reason with themselves, and say, He that bore such abundant witness, has he now changed his persuasion, and does he doubt whether this or another be He that should come? Can it be, that in dissension with Jesus he says this? That the prison has made him more timid? That his former words were spoken vainly, and at random? It being then natural for them to suspect many such things, see how He corrects their weakness, and removes these their suspicions. For as they departed, He began to say to the multitudes. Why, as they departed? That He might not seem to be flattering the man. And in correcting the people, He does not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He says not, as unto the Jews, Wherefore think ye evil? Matthew 9:4 Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. Wherefore neither does He discourse unto them in the way of rebuke, but merely sets right their understanding, and defends John, and signifies that he is not fallen away from his former opinion, neither is he changed, not being at all a man easily swayed and fickle, but steadfast and sure, and far from being such as to betray the things committed unto him. And in establishing this, He employs not at first his own sentence, but their former testimony, pointing out how they bare record of his firmness, not by their words only, but also by their deeds.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

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Matthew 11:8
‹But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft› [clothing] ‹are in kings' houses.›

Testimony About John

After His words for John, the Lord turns to the crowds to speak about John. For John, the Lord has words that support his weak faith. To the crowds, He speaks of John as a prophet without equal. He presents him before the crowds and asks them what opinion they have formed about him. After his expression of weakness, they could compare him to a reed shaken by the wind, a man without strength. It could also be that John does not meet their expectations in another way, because he is averse to all that is great and ostentatious.

Or would there also be in the crowd those who see John as a prophet? These are closest to the truth, but they are also far away. John is not just a prophet. He is a prophet who immediately preceded the coming of the Messiah as a herald to announce Him as the coming Messiah. The Messiah was not only announced by the prophets, but also by John the baptist.

Malachi says of him that he is the angel or messenger who “will prepare the way before Me” [Mal 3:1]. By “Me” the LORD, Yahweh, is meant. The Lord Jesus says here in His quotation of this verse: “I send My messenger ahead of You.” It is therefore clear that He is the announced Yahweh. John is the messenger sent out by Yahweh to prepare the way for Yahweh Who came in humility as the Messiah. To prepare the way means to prepare the hearts of the people to receive the Messiah. He did so through his preaching of repentance and conversion.

Gabriel already said of him when announcing his birth: “For he will be great in the sight of the Lord” [Luke 1:15]. Now the Lord calls him the greatest born of women because of his direct connection to the Messiah and because he is His forerunner and he has announced Him. Of course that is without taking Himself into account. He does not compare John to Himself, but to all the other people who have been born up to that point.

He adds at the same time: “The one who is least in the kingdom of heaven is greater than he.” This means that a new state of affairs begins after John. The difference is not in what someone is in himself, but in the position that someone occupies. It is about the kingdom of heaven. John announced this, but he did not go into it, because it only comes after the Lord Jesus has been rejected and has returned to heaven. The kingdom has its origin in heaven, but its sphere of activity is on earth. This applies both now and in the future when Christ reigns on earth.

The fact that the “least” in the kingdom is greater than John the baptist has to do with the rejection of Christ and His completed work. This was unknown to the believers in the Old Testament. The “least” is clothed with privileges that no believer in the Old Testament possessed. This has to do with God’s appreciation of the completed work of His Son. Whoever is connected to it – and that holds true for the members of the church of the living God – receives this fantastic position.

Verses that belong to this explanation: 7-11

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 7-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

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Matthew 11:9
‹But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.›

Testimony About John

After His words for John, the Lord turns to the crowds to speak about John. For John, the Lord has words that support his weak faith. To the crowds, He speaks of John as a prophet without equal. He presents him before the crowds and asks them what opinion they have formed about him. After his expression of weakness, they could compare him to a reed shaken by the wind, a man without strength. It could also be that John does not meet their expectations in another way, because he is averse to all that is great and ostentatious.

Or would there also be in the crowd those who see John as a prophet? These are closest to the truth, but they are also far away. John is not just a prophet. He is a prophet who immediately preceded the coming of the Messiah as a herald to announce Him as the coming Messiah. The Messiah was not only announced by the prophets, but also by John the baptist.

Malachi says of him that he is the angel or messenger who “will prepare the way before Me” [Mal 3:1]. By “Me” the LORD, Yahweh, is meant. The Lord Jesus says here in His quotation of this verse: “I send My messenger ahead of You.” It is therefore clear that He is the announced Yahweh. John is the messenger sent out by Yahweh to prepare the way for Yahweh Who came in humility as the Messiah. To prepare the way means to prepare the hearts of the people to receive the Messiah. He did so through his preaching of repentance and conversion.

Gabriel already said of him when announcing his birth: “For he will be great in the sight of the Lord” [Luke 1:15]. Now the Lord calls him the greatest born of women because of his direct connection to the Messiah and because he is His forerunner and he has announced Him. Of course that is without taking Himself into account. He does not compare John to Himself, but to all the other people who have been born up to that point.

He adds at the same time: “The one who is least in the kingdom of heaven is greater than he.” This means that a new state of affairs begins after John. The difference is not in what someone is in himself, but in the position that someone occupies. It is about the kingdom of heaven. John announced this, but he did not go into it, because it only comes after the Lord Jesus has been rejected and has returned to heaven. The kingdom has its origin in heaven, but its sphere of activity is on earth. This applies both now and in the future when Christ reigns on earth.

The fact that the “least” in the kingdom is greater than John the baptist has to do with the rejection of Christ and His completed work. This was unknown to the believers in the Old Testament. The “least” is clothed with privileges that no believer in the Old Testament possessed. This has to do with God’s appreciation of the completed work of His Son. Whoever is connected to it – and that holds true for the members of the church of the living God – receives this fantastic position.

Verses that belong to this explanation: 7-11

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 7-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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There are currently no tags for this verse.

Matthew 11:10
‹For this is› [he], ‹of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.›

Testimony About John

After His words for John, the Lord turns to the crowds to speak about John. For John, the Lord has words that support his weak faith. To the crowds, He speaks of John as a prophet without equal. He presents him before the crowds and asks them what opinion they have formed about him. After his expression of weakness, they could compare him to a reed shaken by the wind, a man without strength. It could also be that John does not meet their expectations in another way, because he is averse to all that is great and ostentatious.

Or would there also be in the crowd those who see John as a prophet? These are closest to the truth, but they are also far away. John is not just a prophet. He is a prophet who immediately preceded the coming of the Messiah as a herald to announce Him as the coming Messiah. The Messiah was not only announced by the prophets, but also by John the baptist.

Malachi says of him that he is the angel or messenger who “will prepare the way before Me” [Mal 3:1]. By “Me” the LORD, Yahweh, is meant. The Lord Jesus says here in His quotation of this verse: “I send My messenger ahead of You.” It is therefore clear that He is the announced Yahweh. John is the messenger sent out by Yahweh to prepare the way for Yahweh Who came in humility as the Messiah. To prepare the way means to prepare the hearts of the people to receive the Messiah. He did so through his preaching of repentance and conversion.

Gabriel already said of him when announcing his birth: “For he will be great in the sight of the Lord” [Luke 1:15]. Now the Lord calls him the greatest born of women because of his direct connection to the Messiah and because he is His forerunner and he has announced Him. Of course that is without taking Himself into account. He does not compare John to Himself, but to all the other people who have been born up to that point.

He adds at the same time: “The one who is least in the kingdom of heaven is greater than he.” This means that a new state of affairs begins after John. The difference is not in what someone is in himself, but in the position that someone occupies. It is about the kingdom of heaven. John announced this, but he did not go into it, because it only comes after the Lord Jesus has been rejected and has returned to heaven. The kingdom has its origin in heaven, but its sphere of activity is on earth. This applies both now and in the future when Christ reigns on earth.

The fact that the “least” in the kingdom is greater than John the baptist has to do with the rejection of Christ and His completed work. This was unknown to the believers in the Old Testament. The “least” is clothed with privileges that no believer in the Old Testament possessed. This has to do with God’s appreciation of the completed work of His Son. Whoever is connected to it – and that holds true for the members of the church of the living God – receives this fantastic position.

Verses that belong to this explanation: 7-11

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Author: William MacDonald
Rank: Author
Posted on: 2023-12-31
Source:

William MacDonald

Matthew 11

Verses that belong to this explanation: 7-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 11

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 11:11
‹Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.›

Testimony About John

After His words for John, the Lord turns to the crowds to speak about John. For John, the Lord has words that support his weak faith. To the crowds, He speaks of John as a prophet without equal. He presents him before the crowds and asks them what opinion they have formed about him. After his expression of weakness, they could compare him to a reed shaken by the wind, a man without strength. It could also be that John does not meet their expectations in another way, because he is averse to all that is great and ostentatious.

Or would there also be in the crowd those who see John as a prophet? These are closest to the truth, but they are also far away. John is not just a prophet. He is a prophet who immediately preceded the coming of the Messiah as a herald to announce Him as the coming Messiah. The Messiah was not only announced by the prophets, but also by John the baptist.

Malachi says of him that he is the angel or messenger who “will prepare the way before Me” [Mal 3:1]. By “Me” the LORD, Yahweh, is meant. The Lord Jesus says here in His quotation of this verse: “I send My messenger ahead of You.” It is therefore clear that He is the announced Yahweh. John is the messenger sent out by Yahweh to prepare the way for Yahweh Who came in humility as the Messiah. To prepare the way means to prepare the hearts of the people to receive the Messiah. He did so through his preaching of repentance and conversion.

Gabriel already said of him when announcing his birth: “For he will be great in the sight of the Lord” [Luke 1:15]. Now the Lord calls him the greatest born of women because of his direct connection to the Messiah and because he is His forerunner and he has announced Him. Of course that is without taking Himself into account. He does not compare John to Himself, but to all the other people who have been born up to that point.

He adds at the same time: “The one who is least in the kingdom of heaven is greater than he.” This means that a new state of affairs begins after John. The difference is not in what someone is in himself, but in the position that someone occupies. It is about the kingdom of heaven. John announced this, but he did not go into it, because it only comes after the Lord Jesus has been rejected and has returned to heaven. The kingdom has its origin in heaven, but its sphere of activity is on earth. This applies both now and in the future when Christ reigns on earth.

The fact that the “least” in the kingdom is greater than John the baptist has to do with the rejection of Christ and His completed work. This was unknown to the believers in the Old Testament. The “least” is clothed with privileges that no believer in the Old Testament possessed. This has to do with God’s appreciation of the completed work of His Son. Whoever is connected to it – and that holds true for the members of the church of the living God – receives this fantastic position.

Verses that belong to this explanation: 7-11

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 7-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Then having said, that he is greater than a prophet, He signifies also in what he is greater. And in what is he greater? In being near Him that had come. For, I send, says He, my messenger before Your face; that is, near You. For as with kings, they who ride near the chariot, these are more illustrious than the rest, just so John also appears in his course near the advent itself. See how He signified John's excellency by this also; and not even here does He stop, but adds afterwards His own suffrage as well. Now what He said is like this: woman has not borne a greater than this man. And His very sentence is indeed sufficient; but if you are minded to learn from facts also, consider his table, his manner of life, the height of his soul. For he so lived as though he were in heaven: and having got above the necessities of nature, he travelled as it were a new way, spending all his time in hymns and prayers, and holding intercourse with none among men, but with God alone continually. For he did not so much as see any of his fellow-servants, neither was he seen by any one of them; he fed not on milk, he enjoyed not the comfort of bed, or roof, or market, or any other of the things of men; and yet he was at once mild and earnest. Hear, for example, how considerately he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this cause He said also, There has not risen among them that are born of women a greater than John the Baptist. 3. But lest the exceeding greatness of His praises should produce a sort of extravagant feeling, the Jews honoring John above Christ; mark how He corrects this also. For as the things which edified His own disciples did harm to the multitudes, they supposing Him an easy kind of person; so again the remedies employed for the multitudes might have proved more mischievous, they deriving from Christ's words a more reverential opinion of John than of Himself. Wherefore this also, in an unsuspected way, He corrects by saying, He that is less, in the kingdom of Heaven is greater than he. Less in age, and according to the opinion of the multitude, since they even called Him a gluttonous man and a winebibber; Matthew 11:19 and, Is not this the carpenter's son? Matthew 13:55 and on every occasion they used to make light of Him. What then? it may be said, is it by comparison that He is greater than John? Far from it. For neither when John says, He is mightier than I, Matthew 3:11 does he say it as comparing them; nor Paul, when remembering Moses he writes, For this man was counted worthy of more glory than Moses, Hebrews 3:3 does he so write by way of comparison; and He Himself too, in saying, Behold, a greater than Solomon is here, Matthew 12:42 speaks not as making a comparison. Or if we should even grant that this was said by Him in the way of comparison, this was done in condescension, because of the weakness of the hearers. For the men really had their gaze very much fixed upon John; and then he was rendered the more illustrious both by his imprisonment, and by his plainness of speech to the king; and it was a great point for the present, that even so much should be received among the multitude. And so too, the Old Testament uses in the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared; as when it says, Among the gods there is none like You, O Lord: and again, There is no god like our God. Now some affirm, that Christ said this of the apostles, others again, of angels. Thus, when any have turned aside from the truth, they are wont to wander many ways. For what sort of connection has it, to speak either of angels or of apostles? And besides, if He were speaking of the apostles, what hindered his bringing them forward by name? Whereas, when He is speaking of Himself, He naturally conceals His person, because of the still prevailing suspicion, and that He may not seem to say anything great of Himself; yea, and we often find Him doing so. But what is, In the kingdom of heaven? Among spiritual beings, and all them that are in heaven. And moreover His saying, There has not risen among them that are born of women a greater than John, suited one contrasting John with Himself, and thus tacitly excepting Himself. For though He too were born of a woman, yet not as John, for He was not a mere man, neither was He born in like manner as a man, but by a strange and wondrous kind of birth.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

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Matthew 11:12
‹And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.›

The Days of John the Baptist

The kingdom of heaven was announced by John, but it hasn't come because the King of that kingdom was not accepted. The preaching of John and of the Lord Jesus revealed the evil heart of man and brought his sin to light. Man, and especially religious man, does not want to repent.

The kingdom of heaven has in this time, the time of Christ’s rejection, another form. Now that He has not been able to openly establish the kingdom – although this will certainly happen in the future – violence is needed to enter it. The violence or the power by which this happens lies in faith. It is the violence or the power of faith that is needed to enter the kingdom. If the kingdom is public in an observable, outward form, that violence of faith is not necessary.

With John then a period is closed, namely the period of all prophets and the law. During that whole period, the kingdom of heaven has been proclaimed over and over again. This has happened in promises God has made in the law each time and in the confirmation of those promises by the prophets who have constantly referred to them. The law also lays down the principles of the kingdom, which are the rules that apply in that kingdom and by which it is governed.

As for John, the Lord calls him “Elijah who was to come”. Malachi announced Elijah [Mal 4:5]. Elijah is the prophet who brought God’s people back to the law and thereby opened the way to blessing. Elijah is the forerunner of Elisha, the man of grace. John is Elijah spiritually. He preached penance to prepare the people to receive the Messiah. But whoever did not see John as the Elijah who was to come, also remained blind to Him Who John announced. The Lord therefore says: “If you are willing to accept [it].” There is faith needed to accept that.

The people as a whole did not do so. That’s why Elijah needs to come again. This happens at the coming of the two witnesses in Jerusalem in the end times of which he is one [Rev 11:3-6]. Not that he is one of those witnesses in person, but that one of those witnesses has his characteristics.

The Lord’s message about John can only be understood by those who have ears to hear, that is, the attentive, listening believer. The expression “he who has ears to hear” is used when the mass has fallen away and the individual believer in the mass is addressed. The Lord’s words reveal the unbelief of the crowd on the one hand, and the faith of a remnant on the other. His words pass the unbelievers by, while the believer is encouraged by them.

Verses that belong to this explanation: 12-15

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 7-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

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Matthew 11:13
‹For all the prophets and the law prophesied until John.›

The Days of John the Baptist

The kingdom of heaven was announced by John, but it hasn't come because the King of that kingdom was not accepted. The preaching of John and of the Lord Jesus revealed the evil heart of man and brought his sin to light. Man, and especially religious man, does not want to repent.

The kingdom of heaven has in this time, the time of Christ’s rejection, another form. Now that He has not been able to openly establish the kingdom – although this will certainly happen in the future – violence is needed to enter it. The violence or the power by which this happens lies in faith. It is the violence or the power of faith that is needed to enter the kingdom. If the kingdom is public in an observable, outward form, that violence of faith is not necessary.

With John then a period is closed, namely the period of all prophets and the law. During that whole period, the kingdom of heaven has been proclaimed over and over again. This has happened in promises God has made in the law each time and in the confirmation of those promises by the prophets who have constantly referred to them. The law also lays down the principles of the kingdom, which are the rules that apply in that kingdom and by which it is governed.

As for John, the Lord calls him “Elijah who was to come”. Malachi announced Elijah [Mal 4:5]. Elijah is the prophet who brought God’s people back to the law and thereby opened the way to blessing. Elijah is the forerunner of Elisha, the man of grace. John is Elijah spiritually. He preached penance to prepare the people to receive the Messiah. But whoever did not see John as the Elijah who was to come, also remained blind to Him Who John announced. The Lord therefore says: “If you are willing to accept [it].” There is faith needed to accept that.

The people as a whole did not do so. That’s why Elijah needs to come again. This happens at the coming of the two witnesses in Jerusalem in the end times of which he is one [Rev 11:3-6]. Not that he is one of those witnesses in person, but that one of those witnesses has his characteristics.

The Lord’s message about John can only be understood by those who have ears to hear, that is, the attentive, listening believer. The expression “he who has ears to hear” is used when the mass has fallen away and the individual believer in the mass is addressed. The Lord’s words reveal the unbelief of the crowd on the one hand, and the faith of a remnant on the other. His words pass the unbelievers by, while the believer is encouraged by them.

Verses that belong to this explanation: 12-15

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 7-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

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Matthew 11:14
‹And if ye will receive› [it], ‹this is Elias, which was for to come.›

The Days of John the Baptist

The kingdom of heaven was announced by John, but it hasn't come because the King of that kingdom was not accepted. The preaching of John and of the Lord Jesus revealed the evil heart of man and brought his sin to light. Man, and especially religious man, does not want to repent.

The kingdom of heaven has in this time, the time of Christ’s rejection, another form. Now that He has not been able to openly establish the kingdom – although this will certainly happen in the future – violence is needed to enter it. The violence or the power by which this happens lies in faith. It is the violence or the power of faith that is needed to enter the kingdom. If the kingdom is public in an observable, outward form, that violence of faith is not necessary.

With John then a period is closed, namely the period of all prophets and the law. During that whole period, the kingdom of heaven has been proclaimed over and over again. This has happened in promises God has made in the law each time and in the confirmation of those promises by the prophets who have constantly referred to them. The law also lays down the principles of the kingdom, which are the rules that apply in that kingdom and by which it is governed.

As for John, the Lord calls him “Elijah who was to come”. Malachi announced Elijah [Mal 4:5]. Elijah is the prophet who brought God’s people back to the law and thereby opened the way to blessing. Elijah is the forerunner of Elisha, the man of grace. John is Elijah spiritually. He preached penance to prepare the people to receive the Messiah. But whoever did not see John as the Elijah who was to come, also remained blind to Him Who John announced. The Lord therefore says: “If you are willing to accept [it].” There is faith needed to accept that.

The people as a whole did not do so. That’s why Elijah needs to come again. This happens at the coming of the two witnesses in Jerusalem in the end times of which he is one [Rev 11:3-6]. Not that he is one of those witnesses in person, but that one of those witnesses has his characteristics.

The Lord’s message about John can only be understood by those who have ears to hear, that is, the attentive, listening believer. The expression “he who has ears to hear” is used when the mass has fallen away and the individual believer in the mass is addressed. The Lord’s words reveal the unbelief of the crowd on the one hand, and the faith of a remnant on the other. His words pass the unbelievers by, while the believer is encouraged by them.

Verses that belong to this explanation: 12-15

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 7-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

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Matthew 11:15
‹He that hath ears to hear, let him hear.›

The Days of John the Baptist

The kingdom of heaven was announced by John, but it hasn't come because the King of that kingdom was not accepted. The preaching of John and of the Lord Jesus revealed the evil heart of man and brought his sin to light. Man, and especially religious man, does not want to repent.

The kingdom of heaven has in this time, the time of Christ’s rejection, another form. Now that He has not been able to openly establish the kingdom – although this will certainly happen in the future – violence is needed to enter it. The violence or the power by which this happens lies in faith. It is the violence or the power of faith that is needed to enter the kingdom. If the kingdom is public in an observable, outward form, that violence of faith is not necessary.

With John then a period is closed, namely the period of all prophets and the law. During that whole period, the kingdom of heaven has been proclaimed over and over again. This has happened in promises God has made in the law each time and in the confirmation of those promises by the prophets who have constantly referred to them. The law also lays down the principles of the kingdom, which are the rules that apply in that kingdom and by which it is governed.

As for John, the Lord calls him “Elijah who was to come”. Malachi announced Elijah [Mal 4:5]. Elijah is the prophet who brought God’s people back to the law and thereby opened the way to blessing. Elijah is the forerunner of Elisha, the man of grace. John is Elijah spiritually. He preached penance to prepare the people to receive the Messiah. But whoever did not see John as the Elijah who was to come, also remained blind to Him Who John announced. The Lord therefore says: “If you are willing to accept [it].” There is faith needed to accept that.

The people as a whole did not do so. That’s why Elijah needs to come again. This happens at the coming of the two witnesses in Jerusalem in the end times of which he is one [Rev 11:3-6]. Not that he is one of those witnesses in person, but that one of those witnesses has his characteristics.

The Lord’s message about John can only be understood by those who have ears to hear, that is, the attentive, listening believer. The expression “he who has ears to hear” is used when the mass has fallen away and the individual believer in the mass is addressed. The Lord’s words reveal the unbelief of the crowd on the one hand, and the faith of a remnant on the other. His words pass the unbelievers by, while the believer is encouraged by them.

Verses that belong to this explanation: 12-15

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 7-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

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Matthew 11:16
‹But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,›

Verses that belong to this explanation: 16-19

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 16-24

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

The comparison of children sitting in the marketplace, shouting and saying to their peers, “We sang for you and you did not dance, we lamented and you did not mourn” is made with that generation of Jews in mind. Recall the Scripture that says, “To what will I compare this generation? It is like the children sitting in the marketplace,” and the rest. We are not offered a complete understanding or a shared interpretation of allegory. But whatever we say about children should be related to their comparison with “this generation.” Those children who are sitting in the marketplace are the ones of whom the prophet Isaiah speaks: “Behold, I and my children, whom God has given me.” And also the psalm: “The testimony of God is faithful, giving wisdom to children.” And elsewhere: “Out of the mouth of babies and sucklings you have achieved glory.” So those children sat in the marketplace or in the agora, which is described in Greek more plainly as where there are many items for sale. Because the Jews did not want to listen, the children not only spoke but shouted to them, at the top of their voices: “We sang to you, and you did not dance.” We challenged you to do good deeds at the sound of our song and to dance to our flute, just as David danced before the ark of the Lord, and you did not want to. “We lamented” and we challenged you to seek repentance, and you did not want to do even this, rejecting both proclamations, which were an exhortation as much to goodness as to repentance after committing a sin. It is no wonder you have despised the dual path to salvation since you scorned poverty and wealth alike. If you are pleased with poverty, why did John displease you? If wealth pleases you, why did the Son of Man displease you? You called one of these a man with a demon, the other a glutton and a drunkard. Therefore, because you did not want to accept either teaching, “wisdom has been vindicated by her children,” that is, the direction and teaching of God. I, who am the glory of God and the wisdom of God, have been acknowledged to have acted justly by my sons, the apostles, to whom my Father unveiled what he had hidden from wise, experienced people. .

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

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Matthew 11:17
‹And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.›

Verses that belong to this explanation: 16-19

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 16-24

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Now what He says is like this: We have come each of us an opposite way, I and John; and we have done just as if it were some hunters with a wild beast that was hard to catch, and which might by two ways fall into the toils; as if each of the two were to cut it off his several way, and drive it, taking his stand opposite to the other; so that it must needs fall into one of the two snares. Mark, for instance, the whole race of man, how it is astonished at the wonder of men's fasting, and at this hard and self-denying life. For this reason it had been so ordered, that John should be thus brought up from his earliest youth, so that hereby (among other things) his sayings might obtain credit. But wherefore, it may be asked, did not He Himself choose that way? In the first place He did also Himself proceed by it, when He fasted the forty days, and went about teaching, and not having where to lay His head. Nevertheless He did also in another mode accomplish this same object, and provide for the advantage thence accruing. For to be testified of by him that came this way was the same thing, or even a much greater thing than to have come this way Himself. And besides, John indeed exhibited no more than his life and conversation; for John, it is said, did no sign, John 10:41 but He Himself had the testimony also from signs and from miracles. Leaving therefore John to be illustrious by his fasting, He Himself came the opposite way, both coming unto publicans' tables, and eating and drinking. Let us ask the Jews then, Is fasting a good thing, and to be admired? You should then have obeyed John, and received him, and believed his sayings. For so would those sayings have led you towards Jesus. Is fasting, on the other hand, a thing grievous, and burdensome? Then should you have obeyed Jesus, and have believed in Him that came the opposite way. Thus, either way, you would have found yourselves in the kingdom. But, like an intractable wild beast, they were speaking evil of both. The fault is not then theirs who were not believed, but they are to be blamed who did not believe. For no man would ever choose to speak evil of opposite things, any more than he would on the other hand commend them. I mean thus: he that approves the cheerful and free character, will not approve him that is sad and grave; he that commends the man of a sad countenance will not commend the cheerful man. For it is a thing impossible to give your vote both ways at once. Therefore also He says, We have piped unto you, and you have not danced; that is, I have exhibited the freer kind of life, and you obeyed not: and, We have mourned, and you have not lamented; that is, John followed the rugged and grave life, and you took no heed. And He says not, he this, I that, but the purpose of both being one, although their modes of life were opposite, for this cause He speaks of their doings as common. Yea, for even their coming by opposite ways arose out of a most exact accordance, such as continued looking to one and the same end. What sort of excuse then can you have after all this? Wherefore He subjoined, And wisdom is justified of her children; that is, though ye be not persuaded, yet with me after this ye cannot find fault. As the prophet says touching the Father, That You might be justified in Your sayings. For God, though He should effect nothing more by His care over us, fulfills all His part, so as to leave to them that will be shameless not so much as a shadow of excuse for uncandid doubt. And if the similitudes be mean, and of an ill sound, marvel not, for He was discoursing with a view to the weakness of His hearers. Since Ezekiel too mentions many similitudes like them, and unworthy of God's majesty. But this too especially becomes His tender care.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Cyril of Alexandria
Rank: Pope
AD: 444

Cyril of Alexandria

Matthew 11

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Matthew 11:18
‹For John came neither eating nor drinking, and they say, He hath a devil.›

Verses that belong to this explanation: 16-19

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 16-24

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: Theodore the Stratelates
AD: 319

Theodore the Stratelates

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

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Matthew 11:19
‹The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.›

Verses that belong to this explanation: 16-19

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 16-24

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 11

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Matthew 11:20
Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:

‘Woe’ to the Cities of Galilee

If the Lord is going to make reproaches, they are perfectly justified. Every person who has not repented will be reproached of not having repented. Not repenting is a sign of reluctance. The reproach that one person receives may be heavier than the reproach that another person receives. This has to do with the degree of culpability. A judge who trespasses the law that he himself must apply is guiltier than someone who ignorantly trespasses the law.

This is the case with the cities in which the Lord Jesus has shown Who He is in the clearest way. If these cities, despite the multitude of evidence, reject Him, they are guiltier than cities in which He has not revealed Himself in this way. Those pagan cities will also receive the judgment that they deserve because of their immoral behavior. Yet their judgment will be lighter than that of the cities where Christ has given such a clear testimony of Himself and have nevertheless rejected Him.

We might wonder why God did not give such a testimony to the pagan cities the Lord mentions here, for then they would have repented. The answer is that Tyre and Sidon, and Sodom and Gomorrah, according to the wisdom of God, had a testimony of His revelation that was perfectly appropriate for them. They have seen God’s testimony in creation [Rom 1:19-20], but they have not bowed before him. They have acted according to their corrupt nature, and have not taken any notice of His revelation in creation. They will be judged on the basis of this rejection of God’s testimony. Thus, each people is subjected to a test of their obedience to God in a way that perfectly fits their responsibility.

Something special is said about Capernaum. That city has rejected an even greater privilege than all the cities of Israel. The Lord Jesus lived there. They have experienced Him daily. The city is elevated to heaven by His presence, for in the Son of God heaven has come to them. But in reality they will not come into heaven. The opposite is the case. They will be descend to Hades. They have done nothing with the enormous privilege that God lived among them. It has had no effect on them.

Verses that belong to this explanation: 20-24

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 16-24

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

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Matthew 11:21
‹Woe unto thee, Chorazin! woe 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 ashes.›

‘Woe’ to the Cities of Galilee

If the Lord is going to make reproaches, they are perfectly justified. Every person who has not repented will be reproached of not having repented. Not repenting is a sign of reluctance. The reproach that one person receives may be heavier than the reproach that another person receives. This has to do with the degree of culpability. A judge who trespasses the law that he himself must apply is guiltier than someone who ignorantly trespasses the law.

This is the case with the cities in which the Lord Jesus has shown Who He is in the clearest way. If these cities, despite the multitude of evidence, reject Him, they are guiltier than cities in which He has not revealed Himself in this way. Those pagan cities will also receive the judgment that they deserve because of their immoral behavior. Yet their judgment will be lighter than that of the cities where Christ has given such a clear testimony of Himself and have nevertheless rejected Him.

We might wonder why God did not give such a testimony to the pagan cities the Lord mentions here, for then they would have repented. The answer is that Tyre and Sidon, and Sodom and Gomorrah, according to the wisdom of God, had a testimony of His revelation that was perfectly appropriate for them. They have seen God’s testimony in creation [Rom 1:19-20], but they have not bowed before him. They have acted according to their corrupt nature, and have not taken any notice of His revelation in creation. They will be judged on the basis of this rejection of God’s testimony. Thus, each people is subjected to a test of their obedience to God in a way that perfectly fits their responsibility.

Something special is said about Capernaum. That city has rejected an even greater privilege than all the cities of Israel. The Lord Jesus lived there. They have experienced Him daily. The city is elevated to heaven by His presence, for in the Son of God heaven has come to them. But in reality they will not come into heaven. The opposite is the case. They will be descend to Hades. They have done nothing with the enormous privilege that God lived among them. It has had no effect on them.

Verses that belong to this explanation: 20-24

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 16-24

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

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Matthew 11:22
‹But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.›

‘Woe’ to the Cities of Galilee

If the Lord is going to make reproaches, they are perfectly justified. Every person who has not repented will be reproached of not having repented. Not repenting is a sign of reluctance. The reproach that one person receives may be heavier than the reproach that another person receives. This has to do with the degree of culpability. A judge who trespasses the law that he himself must apply is guiltier than someone who ignorantly trespasses the law.

This is the case with the cities in which the Lord Jesus has shown Who He is in the clearest way. If these cities, despite the multitude of evidence, reject Him, they are guiltier than cities in which He has not revealed Himself in this way. Those pagan cities will also receive the judgment that they deserve because of their immoral behavior. Yet their judgment will be lighter than that of the cities where Christ has given such a clear testimony of Himself and have nevertheless rejected Him.

We might wonder why God did not give such a testimony to the pagan cities the Lord mentions here, for then they would have repented. The answer is that Tyre and Sidon, and Sodom and Gomorrah, according to the wisdom of God, had a testimony of His revelation that was perfectly appropriate for them. They have seen God’s testimony in creation [Rom 1:19-20], but they have not bowed before him. They have acted according to their corrupt nature, and have not taken any notice of His revelation in creation. They will be judged on the basis of this rejection of God’s testimony. Thus, each people is subjected to a test of their obedience to God in a way that perfectly fits their responsibility.

Something special is said about Capernaum. That city has rejected an even greater privilege than all the cities of Israel. The Lord Jesus lived there. They have experienced Him daily. The city is elevated to heaven by His presence, for in the Son of God heaven has come to them. But in reality they will not come into heaven. The opposite is the case. They will be descend to Hades. They have done nothing with the enormous privilege that God lived among them. It has had no effect on them.

Verses that belong to this explanation: 20-24

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 16-24

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

To these same things let us also listen: since not for the unbelievers only, but for us also, has He appointed a punishment more grievous than that of the Sodomites, if we will not receive the strangers that come in unto us; I mean, when He commanded to shake off the very dust: and very fitly. For as to the Sodomites, although they committed a great transgression, yet it was before the law and grace; but we, after so much care shown towards us, of what indulgence should we be worthy, showing so much inhospitality, and shutting our doors against them that are in need, and before our doors our ears? Or rather not against the poor only, but against the apostles themselves? For therefore we do it to the poor, because we do it to the very apostles. For whereas Paul is read, and you attend not; whereas John preaches, and you hear not: when will you receive a poor man, who will not receive an apostle? In order then that both our houses may be continually open to the one, and our ears to the others, let us purge away the filth from the ears of our soul. For as filth and mud close up the ears of our flesh, so do the harlot's songs, and worldly news, and debts, and the business of usury and loans, close up the ear of the mind, worse than any filth; nay rather, they do not close it up only, but also make it unclean. And they are putting dung in your ears, who tell you of these things. And that which the barbarian threatened, saying, You shall eat your own dung, and what follows; Isaiah 36:12 this do these men also make you undergo, not in word, but in deeds; or rather, somewhat even much worse. For truly those songs are more loathsome even than all this; and what is yet worse, so far from feeling annoyance when you hear them, you rather laugh, when you ought to abominate them and fly. But if they be not abominable, go down unto the stage, imitate that which you praise, or rather, do thou merely take a walk with him that is exciting that laugh. Nay, you could not bear it. Why then bestow on him so great honor? Yea, while the laws that are enacted by the Gentiles would have them to be dishonored, you receive them with your whole city, like ambassadors and generals, and dost convoke all men, to receive dung in their ears. And your servant, if he say anything filthy in your hearing, will receive stripes in abundance; and be it a son, a wife, whoever it may, that does as I have said, you call the act an affront; but if worthless fellows, that deserve the scourge, should invite you to hear the filthy words, not only are you not indignant, thou dost even rejoice and applaud. And what could be equal to this folly? But dost you yourself never utter these base words? Why what is the profit? Or rather, this very fact, whence is it manifest? For if you did not utter these things, neither would you at all laugh at hearing them, nor would you run with such zeal to the voice that makes you ashamed. For tell me, are you pleased at hearing men blaspheme? Do you not rather shudder, and stop your ears? Surely I think you do. Why so? Because you blaspheme not yourself. Just so do thou act with respect to filthy talking also; and if you would show us clearly, that you have no pleasure in filthy speaking, endure not so much as to hear them. For when will you be able to become good, bred up as you are with such sounds in your ears? When will you venture to undergo such labors as chastity requires, now that you are falling gradually away through this laughter, these songs, and filthy words? Yea, it is a great thing for a soul that keeps itself pure from all this, to be able to become grave and chaste; how much more for one that is nourished up in such hearings? Do you not know, that we are of the two more inclined to evil? While then we make it even an art, and a business, when shall we escape that furnace? Heardest thou not what Paul says, Rejoice in the Lord? Philippians 4:4 He said not, in the devil. When then will you be able to hear Paul? When, to gain a sense of your wrong actions? drunken as you are, ever and incessantly, with the spectacle I was speaking of. For your having come here is nothing wonderful nor great; or rather it is wonderful. For here you come any how, and so as just to satisfy a scruple, but there with diligence and speed, and great readiness. And it is evident from what you bring home, on returning thence. For even all the mire that is there poured out for you, by the speeches, by the songs, by the laughter, you collect and take every man to his home, or rather not to his home only, but every man even into his own mind. And from things not worthy of abhorrence you turn away; while others which are to be abhorred, so far from hating, thou dost even court. Many, for instance, on coming back from tombs, are used to wash themselves, but on returning from theatres they have never groaned, nor poured forth any fountains of tears; yet surely the dead man is no unclean thing, whereas sin induces such a blot, that not even with ten thousand fountains could one purge it away, but with tears only, and with confessions. But no one has any sense of this blot. Thus because we fear not what we ought, therefore we shrink from what we ought not. And what again is the applause? What the tumult, and the satanical cries, and the devilish gestures? For first one, being a young man, wears his hair long behind, and changing his nature into that of a woman, is striving both in aspect, and in gesture, and in garments, and generally in all ways, to pass into the likeness of a tender damsel. Then another who is grown old, in the opposite way to this, having his hair shaven, and with his loins girt about, his shame cut off before his hair, stands ready to be smitten with the rod, prepared both to say and do anything. The women again, their heads uncovered, stand without a blush, discoursing with a whole people, so complete is their practice in shamelessness; and thus pour forth all effrontery and impurity into the souls of their hearers. And their one study is, to pluck up all chastity from the foundations, to disgrace our nature, to satiate the desire of the wicked demon. Yea, and there are both foul sayings, and gestures yet fouler; and the dressing of the hair tends that way, and the gait, and apparel, and voice, and flexure of the limbs; and there are turnings of the eyes, and flutes, and pipes, and dramas, and plots; and all things, in short, full of the most extreme impurity. When then will you be sober again, I pray you, now that the devil is pouring out for you so much of the strong wine of whoredom, mingling so many cups of unchastity? For indeed both adulteries and stolen marriages are there, and there are women playing the harlot, men prostituting, youths corrupting themselves: all there is iniquity to the full, all sorcery, all shame. Wherefore they that sit by should not laugh at these things, but weep and groan bitterly. What then? Are we to shut up the stage? it will be said, and are all things to be turned upside down at your word? Nay, but as it is, all things are turned upside down. For whence are they, tell me, that plot against our marriages? Is it not from this theatre? Whence are they that dig through into chambers? Is it not from that stage? Comes it not of this, when husbands are insupportable to their wives? Of this, when the wives are contemptible to their husbands? Of this, that the more part are adulterers? So that the subverter of all things is he that goes to the theatre; it is he that brings in a grievous tyranny. Nay, you will say, this is appointed by the good order of the laws. Why, to tear away men's wives, and to insult young boys, and to overthrow houses, is proper to those who have seized on citadels. And what adulterer, will you say, has been made such by these spectacles? Nay, who has not been made an adulterer? And if one might but mention them now by name, I could point out how many husbands those harlots have severed from their wives, how many they have taken captive, drawing some even from the marriage bed itself, not suffering others so much as to live at all in marriage. What then? I pray you, are we to overthrow all the laws? Nay, but it is overthrowing lawlessness, if we do away with these spectacles. For hence are they that make havoc in our cities; hence, for example, are seditions and tumults. For they that are maintained by the dancers, and who sell their own voice to the belly, whose work it is to shout, and to practise everything that is monstrous, these especially are the men that stir up the populace, that make the tumults in our cities. For youth, when it has joined hands with idleness, and is brought up in so great evils, becomes fiercer than any wild beast. The necromancers too, I pray you, whence are they? Is it not from hence, that in order to excite the people who are idling without object, and make the dancing men have the benefit of much and loud applause, and fortify the harlot women against the chaste, they proceed so far in sorcery, as not even to shrink from disturbing the bones of the dead? Comes it not hence, when men are forced to spend without limit on that wicked choir of the devil? And lasciviousness, whence is that, and its innumerable mischiefs? You see, it is thou who art subverting our life, by drawing men to these things, while I am recruiting it by putting them down. Let us then pull down the stage, say they. Would that it were possible to pull it down; or rather, if you be willing, as far as regards us, it is pulled down, and dug up. Nevertheless, I enjoin no such thing. Standing as these places are, I bid you make them of no effect; which thing were a greater praise than pulling them down. Imitate at least the barbarians, if no one else; for they verily are altogether clean from seeking such sights. What excuse then can we have after all this, we, the citizens of Heaven, and partners in the choirs of the cherubim, and in fellowship with the angels, making ourselves in this respect worse even than the barbarians, and this, when innumerable other pleasures, better than these, are within our reach? Why, if you desire that your soul may find delight, go to pleasure grounds, to a river flowing by, and to lakes, take notice of gardens, listen to grasshoppers as they sing, be continually by the coffins of martyrs, where is health of body and benefit of soul, and no hurt, no remorse after the pleasure, as there is here. You have a wife, you have children; what is equal to this pleasure? You have a house, you have friends, these are the true delights: besides their purity, great is the advantage they bestow. For what, I pray you, is sweeter than children? What sweeter than a wife, to him that will be chaste in mind? To this purpose, we are told, that the barbarians uttered on some occasion a saying full of wise severity. I mean, that having heard of these wicked spectacles, and the unseasonable delight of them; why the Romans, say they, have devised these pleasures, as though they had not wives and children; implying that nothing is sweeter than children and wife, if you are willing to live honestly. What then, one may say, if I point to some, who are nothing hurt by their pastime in that place? In the first place, even this is a hurt, to spend one's time without object or fruit, and to become an offense to others. For even if you should not be hurt, you make some other more eager herein. And how can you but be yourself hurt, giving occasion to what goes on? Yea, both the fortune-teller, and the prostitute boy, and the harlot woman, and all those choirs of the devil, cast upon your head the blame of their proceedings. For as surely as, if there were no spectators, there would be none to follow these employments; so, since there are, they too have their share of the fire due to such deeds. So that even if in chastity thou were quite unhurt (a thing impossible), yet for others' ruin you will render a grievous account; both the spectators', and that of those who assemble them. And in chastity too you would profit more, did you refrain from going there. For if even now you are chaste, you would have become chaster by avoiding such sights. Let us not then delight in useless argument, nor devise unprofitable apologies: there being but one apology, to flee from the Babylonian furnace, to keep far from the Egyptian harlot, though one must escape her hands naked. Genesis 39:12 For so shall we both enjoy much delight, our conscience not accusing us, and we shall live this present life with chastity, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might, now and ever, and world without end. Amen.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

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Matthew 11:23
‹And thou, Capernaum, which art exalted unto heaven, shalt 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.›

‘Woe’ to the Cities of Galilee

If the Lord is going to make reproaches, they are perfectly justified. Every person who has not repented will be reproached of not having repented. Not repenting is a sign of reluctance. The reproach that one person receives may be heavier than the reproach that another person receives. This has to do with the degree of culpability. A judge who trespasses the law that he himself must apply is guiltier than someone who ignorantly trespasses the law.

This is the case with the cities in which the Lord Jesus has shown Who He is in the clearest way. If these cities, despite the multitude of evidence, reject Him, they are guiltier than cities in which He has not revealed Himself in this way. Those pagan cities will also receive the judgment that they deserve because of their immoral behavior. Yet their judgment will be lighter than that of the cities where Christ has given such a clear testimony of Himself and have nevertheless rejected Him.

We might wonder why God did not give such a testimony to the pagan cities the Lord mentions here, for then they would have repented. The answer is that Tyre and Sidon, and Sodom and Gomorrah, according to the wisdom of God, had a testimony of His revelation that was perfectly appropriate for them. They have seen God’s testimony in creation [Rom 1:19-20], but they have not bowed before him. They have acted according to their corrupt nature, and have not taken any notice of His revelation in creation. They will be judged on the basis of this rejection of God’s testimony. Thus, each people is subjected to a test of their obedience to God in a way that perfectly fits their responsibility.

Something special is said about Capernaum. That city has rejected an even greater privilege than all the cities of Israel. The Lord Jesus lived there. They have experienced Him daily. The city is elevated to heaven by His presence, for in the Son of God heaven has come to them. But in reality they will not come into heaven. The opposite is the case. They will be descend to Hades. They have done nothing with the enormous privilege that God lived among them. It has had no effect on them.

Verses that belong to this explanation: 20-24

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 16-24

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: Theodore the Stratelates
AD: 319

Theodore the Stratelates

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

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Matthew 11:24
‹But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.›

‘Woe’ to the Cities of Galilee

If the Lord is going to make reproaches, they are perfectly justified. Every person who has not repented will be reproached of not having repented. Not repenting is a sign of reluctance. The reproach that one person receives may be heavier than the reproach that another person receives. This has to do with the degree of culpability. A judge who trespasses the law that he himself must apply is guiltier than someone who ignorantly trespasses the law.

This is the case with the cities in which the Lord Jesus has shown Who He is in the clearest way. If these cities, despite the multitude of evidence, reject Him, they are guiltier than cities in which He has not revealed Himself in this way. Those pagan cities will also receive the judgment that they deserve because of their immoral behavior. Yet their judgment will be lighter than that of the cities where Christ has given such a clear testimony of Himself and have nevertheless rejected Him.

We might wonder why God did not give such a testimony to the pagan cities the Lord mentions here, for then they would have repented. The answer is that Tyre and Sidon, and Sodom and Gomorrah, according to the wisdom of God, had a testimony of His revelation that was perfectly appropriate for them. They have seen God’s testimony in creation [Rom 1:19-20], but they have not bowed before him. They have acted according to their corrupt nature, and have not taken any notice of His revelation in creation. They will be judged on the basis of this rejection of God’s testimony. Thus, each people is subjected to a test of their obedience to God in a way that perfectly fits their responsibility.

Something special is said about Capernaum. That city has rejected an even greater privilege than all the cities of Israel. The Lord Jesus lived there. They have experienced Him daily. The city is elevated to heaven by His presence, for in the Son of God heaven has come to them. But in reality they will not come into heaven. The opposite is the case. They will be descend to Hades. They have done nothing with the enormous privilege that God lived among them. It has had no effect on them.

Verses that belong to this explanation: 20-24

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Verses that belong to this explanation: 16-24

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

His upbraiding of the towns of Coro aim, Bethsaida, and Capharnaum, is set forth in this chapter, because He therefore upbraided them, because after Hehad such mighty works and wonders in them they had not done penitence. Whence He adds, “Wo for thee, Coro aim! wo for thee, Bethsaida!”. In this word, Wo, these towns of Galilee are mourned for by the Saviour, that after so many signs and mighty works, they had not done penitence. And to these are preferred Tyre and Sidon, cities given up to idolatry andvices; “For if the mighty works which have been done in you had been done in Tyre and Sidon, they would have long ago done penitence in sackcloth and ashes.”. We ask where it is written that the Lord did wonders in Coro aim and Bethsaida? We read above, “And he went about the towns and villages, healing all sicknesses” among the rest, therefore, we may suppose that He wrought signs in Coro aim and Bethsaida. This is because Tyre and Sidon had trodden under foot the law of nature only, but these towns after they had transgressed the natural and the written Law, also made light of those wonders which had been wrought among them. In Capharnaum, which is interpreted ‘the most fair town,’ Jerusalem is condemned, to which it is said by Ezekiel, “Sodom is justified by thee.” . The careful reader will hesitate here; If Tyre and Sidon could have done penitence at the preaching of the Saviour, and His miracles, they are not in fault that they believed not; the sin is his who would not preach to bring them to penitence. To this there is a ready answer, that we know not God's judgments, and are ignorant of the sacraments of His peculiar dispensations. It was determined by the Lord not to passthe borders of Judea, that He might not give the Pharisees and Priests a just occasion of persecuting Him, as also He gave commandment to the Apostles, “Gonot into the way of the Gentile.” Coro aim and Bethsaida are condemned because they would not believe, though Christ Himself was among them—Tyre and Sidon are justified, because they believed His Apostles. You should not enquire into times when you see the salvation of those that believe.

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

De Dom. Pers. 9: It is not then true that His Gospel was not preached in those times and places, in which He foreknew that all would be such, as were many in His actual presence, who would not even believe on Him when He raised men from the dead. For the Lord Himself bears witness that they of Tyre and Sidon would have done penitence in great humility, had the wonders of the Divine power been done in them. Moreover, if the dead are judged according to those deeds which they would have done had they lived, then because these would have believed had the Gospel been preached to them with so great miracles, surely they should not be punished at all, and yet in the day of judgment they shall be punished; for it follows, “But I say unto you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.” Those then shall be punished with more, these with less severity. De Don. Pers. 10: A certain Catholic disputant of some note expounded this place of the Gospel in the following way; That the Lord foreknew that they of Tyre and Simon would fall from the faith after they had believed the miracles done among them; and that therefore in mercy He did not His miracles there, because they would have incurred the heavier penalty had they lapsed from the faith after having held it, than if they had never held it at all. Or otherwise; The Lord surely foreknew His mercies with which He deigns to deliver us. And this is the predestination of the saints, namely, the foreknowledge and making ready the mercies of God, by which they are most certainly saved, whosoever are saved. The rest are left to the just judgment of God in the general body of the condemned, where they of Tyre and Sidon are left, who might have believed had they seen Christ’s many miracles; but since it was not given them that they should believe, therefore that through which. they might have believed was also withheld. From which it appears, that there are certain who have in their dispositions by nature a divine gift of understandingby which they would be moved to faith, if they should either hear words or see signs adapted to their minds. But if they be not by the high sentence of Godset apart from the mass of perdition through the predestination of grace, then neither words nor works are set before them by God, which yet, could they have seen or heard them, would have stirred them to believe. In this general mass of perdition are the Jews also left, who could not believe so great and manifest wonders wrought before their eyes. And the cause wherefore they could not believe, the Gospelhath not hidden, speaking thus; “Though he did so great miracles before them, yet could they not believe, as Esaias said, I have blinded their eyes, and hardened their heart.” . De Cons. Ev., ii, 32: Luke also gives this as spoken in continuation of some other of the Lord’s discourses; from which it appears that he has rather followed the actual order of events; Matthew to have followed his recollection. Or the words of Matthew, “Then began he to upbraid the towns,” must be taken, as some think, as expressing some particular time by the word, “then,” but not referring generally to that time in which the many other things here told were done and said. Whoever, therefore, thinks thus must suppose that this was spoken twice. And when we find in the same Evangelist some things spoken by the Lord at two different times—like that in Luke concerning the not taking a scrip for their journey,-- what wonder is it if any thing else, which was twice spoken, is found once severally in two several Gospels in the actual connexion in which it was spoken, which connexion is different, because they are two different occasions on which it is related to have been spoken?

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 11

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Matthew 11:25
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.›

Yes, Father

After speaking a ‘woe’ about the cities in which He has worked in this way, we might think that the Lord is discouraged. He expressed Himself in this way prophetically in Isaiah 49 [Isa 49:4]. It all seemed to be in vain. We also read God’s answer. He says that it is not in vain, but that a greater blessing will come from His rejection, not only for Israel, but for all nations [Isa 49:5-6]. And here we read the Lord’s answer to His rejection by the people.

He praises the Father as the “Lord of heaven and of earth”. By this He says that everything in heaven and on earth is under His authority. There is nothing that is outside of His control, but everything serves His purpose. Only the little children, the believers who have no high thoughts about themselves, see this.

The wise and intelligent of the world have no understanding of this. It is hidden from them. Profound thinkers, the wise men, do not come to the thought that God is fulfilling His plans in this way. They look for solutions in man. If man starts to behave differently, they think it will be okay. Clear thinkers, the wise, seek the solution in the environment, nature. If only they can influence the environment, they think it will then be fine.

There is, however, no place for the Father with these profound and clear thinkers, let alone for a “yes, Father”. And that is precisely what gives the solution to every disappointment. In this “yes, Father” we hear not so much resignation, but acceptance and full agreement. It is not a question of whether it can be done differently, but the certainty that only in this way it is good. In addition, there is the awareness of the Father’s good pleasure. He does not only do good, He does so on the basis of His pleasure, His joy.

By trusting His Father with the awareness that the Father acts from and with a view to His well-being, the Lord Jesus sees the whole extent of the glory that will follow His rejection. The throne of Israel was refused Him, the Jews rejected Him, the leaders despised Him. But what will He receive? “All things” – that is much more than what has been promised to David and Solomon.

He is rejected as Messiah. But what will be revealed? That He is the eternal Son of the Father, Who is fully known by none but the Father. The promises are not being fulfilled at the moment. But what does He do? He reveals the Father, for He knows the Father. He wants to share this knowledge with the believers. He thereby brings them to a deeper knowledge of God than was possible before that time.

Verses that belong to this explanation: 25-27

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father’s will and love, ever since Adam sinned. Our Savior has invited all that labor and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honors; the gay and the sensual labor in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labor to establish their own righteousness also labor in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labors and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ’s gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer’s mercy; and why should the laboring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.

Verses that belong to this explanation: 25-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: Theodore the Stratelates
AD: 319

Theodore the Stratelates

Matthew 11

Do you see, how many ways He leads them on to the faith? First, Matthew 11:7-11 by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, Matthew 11:12 by saying, The kingdom of Heaven suffers violence, and the violent take it by force; for this is the language of one who is pressing and urging them. Thirdly, Matthew 6:13 by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly, Matthew 6:14-19 by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. Matthew 11:20-24 Sixthly, by His giving thanks for them that believed. For the expression, I make acknowledgment to You, here is, I thank You. I thank You, He says, because You have hid these things from the wise and prudent. What then? Does He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest. And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this does He rejoice, but because what wise men knew not, was known to these. As when Paul says, I thank God, that you were servants of sin, but you obeyed from the heart the form of doctrine which was delivered unto you. You see, neither does Paul therefore rejoice, because they were servants of sin, but because being such, they had been so highly favored. Now by the wise, here, He means the Scribes, and the Pharisees. And these things He says, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them wise, He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, you have revealed it to fools, but to babes; to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: If any man among you seems to be wise in this world, let him become a fool, that he may be wise. 1 Corinthians 3:18 For thus is God's grace manifested. But wherefore does He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way does He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, Cast not the holy things unto dogs, Matthew 7:6 this He Himself anticipated them in performing. Moreover He signifies hereby both His own principal will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father's, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; For so, says He, it seemed good in Your sight: that is, so it pleased You. And wherefore was it hidden from them? Hear Paul, saying, that Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God. Romans 10:3 Consider now how it was likely the disciples should be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God's revelation. But Luke says, that at the very hour, when the seventy came telling Him about the devils, then He rejoiced and spoke these things, Luke 10:21 which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, do you also, says He, fear, and continue babes. For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He says, You have hid, does He mean that it is all God's doing: but as when Paul says, He gave them over to a reprobate mind, Romans 1:28 and, He has blinded their minds, it is not meant to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, You have hid. For since He had said, I thank You, because You have hid them, and hast revealed them unto babes; to hinder your supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He says,

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Epiphanius the Latin
AD: 403

Epiphanius the Latin

Matthew 11

Author: Cyril of Alexandria
Rank: Pope
AD: 444

Cyril of Alexandria

Matthew 11

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 11

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Matthew 11:26
‹Even so, Father: for so it seemed good in thy sight.›

Yes, Father

After speaking a ‘woe’ about the cities in which He has worked in this way, we might think that the Lord is discouraged. He expressed Himself in this way prophetically in Isaiah 49 [Isa 49:4]. It all seemed to be in vain. We also read God’s answer. He says that it is not in vain, but that a greater blessing will come from His rejection, not only for Israel, but for all nations [Isa 49:5-6]. And here we read the Lord’s answer to His rejection by the people.

He praises the Father as the “Lord of heaven and of earth”. By this He says that everything in heaven and on earth is under His authority. There is nothing that is outside of His control, but everything serves His purpose. Only the little children, the believers who have no high thoughts about themselves, see this.

The wise and intelligent of the world have no understanding of this. It is hidden from them. Profound thinkers, the wise men, do not come to the thought that God is fulfilling His plans in this way. They look for solutions in man. If man starts to behave differently, they think it will be okay. Clear thinkers, the wise, seek the solution in the environment, nature. If only they can influence the environment, they think it will then be fine.

There is, however, no place for the Father with these profound and clear thinkers, let alone for a “yes, Father”. And that is precisely what gives the solution to every disappointment. In this “yes, Father” we hear not so much resignation, but acceptance and full agreement. It is not a question of whether it can be done differently, but the certainty that only in this way it is good. In addition, there is the awareness of the Father’s good pleasure. He does not only do good, He does so on the basis of His pleasure, His joy.

By trusting His Father with the awareness that the Father acts from and with a view to His well-being, the Lord Jesus sees the whole extent of the glory that will follow His rejection. The throne of Israel was refused Him, the Jews rejected Him, the leaders despised Him. But what will He receive? “All things” – that is much more than what has been promised to David and Solomon.

He is rejected as Messiah. But what will be revealed? That He is the eternal Son of the Father, Who is fully known by none but the Father. The promises are not being fulfilled at the moment. But what does He do? He reveals the Father, for He knows the Father. He wants to share this knowledge with the believers. He thereby brings them to a deeper knowledge of God than was possible before that time.

Verses that belong to this explanation: 25-27

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father’s will and love, ever since Adam sinned. Our Savior has invited all that labor and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honors; the gay and the sensual labor in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labor to establish their own righteousness also labor in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labors and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ’s gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer’s mercy; and why should the laboring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.

Verses that belong to this explanation: 25-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 11

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 11:27
‹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].

Yes, Father

After speaking a ‘woe’ about the cities in which He has worked in this way, we might think that the Lord is discouraged. He expressed Himself in this way prophetically in Isaiah 49 [Isa 49:4]. It all seemed to be in vain. We also read God’s answer. He says that it is not in vain, but that a greater blessing will come from His rejection, not only for Israel, but for all nations [Isa 49:5-6]. And here we read the Lord’s answer to His rejection by the people.

He praises the Father as the “Lord of heaven and of earth”. By this He says that everything in heaven and on earth is under His authority. There is nothing that is outside of His control, but everything serves His purpose. Only the little children, the believers who have no high thoughts about themselves, see this.

The wise and intelligent of the world have no understanding of this. It is hidden from them. Profound thinkers, the wise men, do not come to the thought that God is fulfilling His plans in this way. They look for solutions in man. If man starts to behave differently, they think it will be okay. Clear thinkers, the wise, seek the solution in the environment, nature. If only they can influence the environment, they think it will then be fine.

There is, however, no place for the Father with these profound and clear thinkers, let alone for a “yes, Father”. And that is precisely what gives the solution to every disappointment. In this “yes, Father” we hear not so much resignation, but acceptance and full agreement. It is not a question of whether it can be done differently, but the certainty that only in this way it is good. In addition, there is the awareness of the Father’s good pleasure. He does not only do good, He does so on the basis of His pleasure, His joy.

By trusting His Father with the awareness that the Father acts from and with a view to His well-being, the Lord Jesus sees the whole extent of the glory that will follow His rejection. The throne of Israel was refused Him, the Jews rejected Him, the leaders despised Him. But what will He receive? “All things” – that is much more than what has been promised to David and Solomon.

He is rejected as Messiah. But what will be revealed? That He is the eternal Son of the Father, Who is fully known by none but the Father. The promises are not being fulfilled at the moment. But what does He do? He reveals the Father, for He knows the Father. He wants to share this knowledge with the believers. He thereby brings them to a deeper knowledge of God than was possible before that time.

Verses that belong to this explanation: 25-27

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father’s will and love, ever since Adam sinned. Our Savior has invited all that labor and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honors; the gay and the sensual labor in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labor to establish their own righteousness also labor in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labors and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ’s gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer’s mercy; and why should the laboring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.

Verses that belong to this explanation: 25-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

But when you hear, they are delivered, do not surmise anything human. For He uses this expression, to prevent your imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also. Then He says what is even greater than this, lifting up your mind; And no man knows the Son, but the Father; neither knows any man the Father, but the Son. Which seems indeed to the ignorant unconnected with what went before, but has full accordance therewith. As thus: having said, All things are delivered unto me of my Father, He adds, And what marvel, so He speaks, if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance. Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He says, No man knows the Father but the Son. And see at what time He says this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, You have revealed them unto babes, He signifies this also to pertain to Himself; for neither knows any man the Father, says He, save the Son, and he to whomsoever the Son is willing to reveal Him; Matthew 11:27 not to whomsoever He may be enjoined, to whomsoever He may be commanded. But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He has set down. And everywhere He affirms this; as when He says, No man comes unto the Father, but by me. John 14:6 And thereby he establishes another point also, His being in harmony and of one mind with Him. Why, says He, I am so far from fighting and warring with Him, that no one can even come to Him but by me. For because this most offended them, His seeming to be a rival God, He by all means does away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles. But when He says, Neither knows any man the Father, save the Son, He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion says; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, We know in part, and we prophesy in part. 1 Corinthians 13:9

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

Author: Cyril of Alexandria
Rank: Pope
AD: 444

Cyril of Alexandria

Matthew 11

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 11

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 11:28
‹Come unto me, all› [ye] ‹that labour and are heavy laden, and I will give you rest.›

Come to Me

The Lord Jesus wants to bring us into fellowship with His Father. He wants to take away the weariness and the burdens that are preventing it. People who are tired of living in misery and being burdened by sins, those on whom the burden of sins weighs heavily and who are aware of it, may come to the Lord Jesus.

He addresses this word not only to the Jews, but to “all”. The enjoyment of this great privilege is for anyone who comes to Him. He makes no prerequisites. He gives rest to all who come, for He has taken the burden of sins upon Himself at Golgotha. This is how He takes the burden of sins away from those who become disciples of the kingdom and introduces them into fellowship with His Father.

But there is more. Once you are a disciple, you must learn how to live life as a disciple. This can only be learned from the Lord Jesus. For this to happen, the yoke of full submission to the Father must be taken up, as He did. We see that when He praises the Father even when experiencing the greatest rejection. This does not depress Him, but He accepts it from the Father’s hand. He is meek and humble in all circumstances. He has never reproached the Father.

Whatever the circumstances, He takes everything from the Father’s hand. His teaching is based on this. Those who come receive the revelation of the Father and learn in Him how to subject themselves to what the Father brings on their path. They learn how to accept any circumstance as coming from His hand.

If it is difficult for us to carry the yoke of the Lord Jesus, it is because we are not humble. If we react rebelliously, it is because we are not meek. We have to learn constantly to surrender everything to the Father.

Grace doesn’t leave it to man to do what he wants. Grace enables the heart which accepts grace, to desire to do the will of God. Then man finds peace. The peace which the Lord gives is the result of coming to Him and concerns the sinner. The peace that is found is the result of following the Lord and concerns the believer.

The Lord teaches them in a new way. Learning from Him is also looking at Him and learning from the abundance of examples that He gives. Gentleness and humility of heart are necessary if a place of dependence is to be taken and preserved.

Rest for the soul has already been presented by Jeremiah as the result of a faithful walk on the old paths [Jer 6:16], but no one has entered that rest. The only way to achieve rest for the soul is now revealed by the Son. Someone gets that rest when he want to take the yoke that He offers. His yoke stands in contrast to the heavy and oppressive yoke of the law. His yoke is not pinching, but easy, and His burden is not oppressive, but light. He helps carry.

Verses that belong to this explanation: 28-30

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

Author: Shenouda III.
Rank: Pope
AD: 2012
Source:

Shenouda III.

Matthew 11

It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father’s will and love, ever since Adam sinned. Our Savior has invited all that labor and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honors; the gay and the sensual labor in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labor to establish their own righteousness also labor in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labors and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ’s gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer’s mercy; and why should the laboring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.

Verses that belong to this explanation: 25-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Cyril of Alexandria
Rank: Pope
AD: 444

Cyril of Alexandria

Matthew 11

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 11

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

Matthew 11:29
‹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.›

Come to Me

The Lord Jesus wants to bring us into fellowship with His Father. He wants to take away the weariness and the burdens that are preventing it. People who are tired of living in misery and being burdened by sins, those on whom the burden of sins weighs heavily and who are aware of it, may come to the Lord Jesus.

He addresses this word not only to the Jews, but to “all”. The enjoyment of this great privilege is for anyone who comes to Him. He makes no prerequisites. He gives rest to all who come, for He has taken the burden of sins upon Himself at Golgotha. This is how He takes the burden of sins away from those who become disciples of the kingdom and introduces them into fellowship with His Father.

But there is more. Once you are a disciple, you must learn how to live life as a disciple. This can only be learned from the Lord Jesus. For this to happen, the yoke of full submission to the Father must be taken up, as He did. We see that when He praises the Father even when experiencing the greatest rejection. This does not depress Him, but He accepts it from the Father’s hand. He is meek and humble in all circumstances. He has never reproached the Father.

Whatever the circumstances, He takes everything from the Father’s hand. His teaching is based on this. Those who come receive the revelation of the Father and learn in Him how to subject themselves to what the Father brings on their path. They learn how to accept any circumstance as coming from His hand.

If it is difficult for us to carry the yoke of the Lord Jesus, it is because we are not humble. If we react rebelliously, it is because we are not meek. We have to learn constantly to surrender everything to the Father.

Grace doesn’t leave it to man to do what he wants. Grace enables the heart which accepts grace, to desire to do the will of God. Then man finds peace. The peace which the Lord gives is the result of coming to Him and concerns the sinner. The peace that is found is the result of following the Lord and concerns the believer.

The Lord teaches them in a new way. Learning from Him is also looking at Him and learning from the abundance of examples that He gives. Gentleness and humility of heart are necessary if a place of dependence is to be taken and preserved.

Rest for the soul has already been presented by Jeremiah as the result of a faithful walk on the old paths [Jer 6:16], but no one has entered that rest. The only way to achieve rest for the soul is now revealed by the Son. Someone gets that rest when he want to take the yoke that He offers. His yoke stands in contrast to the heavy and oppressive yoke of the law. His yoke is not pinching, but easy, and His burden is not oppressive, but light. He helps carry.

Verses that belong to this explanation: 28-30

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father’s will and love, ever since Adam sinned. Our Savior has invited all that labor and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honors; the gay and the sensual labor in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labor to establish their own righteousness also labor in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labors and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ’s gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer’s mercy; and why should the laboring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.

Verses that belong to this explanation: 25-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 11:30
‹For my yoke› [is] ‹easy, and my burden is light.›

Come to Me

The Lord Jesus wants to bring us into fellowship with His Father. He wants to take away the weariness and the burdens that are preventing it. People who are tired of living in misery and being burdened by sins, those on whom the burden of sins weighs heavily and who are aware of it, may come to the Lord Jesus.

He addresses this word not only to the Jews, but to “all”. The enjoyment of this great privilege is for anyone who comes to Him. He makes no prerequisites. He gives rest to all who come, for He has taken the burden of sins upon Himself at Golgotha. This is how He takes the burden of sins away from those who become disciples of the kingdom and introduces them into fellowship with His Father.

But there is more. Once you are a disciple, you must learn how to live life as a disciple. This can only be learned from the Lord Jesus. For this to happen, the yoke of full submission to the Father must be taken up, as He did. We see that when He praises the Father even when experiencing the greatest rejection. This does not depress Him, but He accepts it from the Father’s hand. He is meek and humble in all circumstances. He has never reproached the Father.

Whatever the circumstances, He takes everything from the Father’s hand. His teaching is based on this. Those who come receive the revelation of the Father and learn in Him how to subject themselves to what the Father brings on their path. They learn how to accept any circumstance as coming from His hand.

If it is difficult for us to carry the yoke of the Lord Jesus, it is because we are not humble. If we react rebelliously, it is because we are not meek. We have to learn constantly to surrender everything to the Father.

Grace doesn’t leave it to man to do what he wants. Grace enables the heart which accepts grace, to desire to do the will of God. Then man finds peace. The peace which the Lord gives is the result of coming to Him and concerns the sinner. The peace that is found is the result of following the Lord and concerns the believer.

The Lord teaches them in a new way. Learning from Him is also looking at Him and learning from the abundance of examples that He gives. Gentleness and humility of heart are necessary if a place of dependence is to be taken and preserved.

Rest for the soul has already been presented by Jeremiah as the result of a faithful walk on the old paths [Jer 6:16], but no one has entered that rest. The only way to achieve rest for the soul is now revealed by the Son. Someone gets that rest when he want to take the yoke that He offers. His yoke stands in contrast to the heavy and oppressive yoke of the law. His yoke is not pinching, but easy, and His burden is not oppressive, but light. He helps carry.

Verses that belong to this explanation: 28-30

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-26
Source:

Ger de Koning

Matthew 11

It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father’s will and love, ever since Adam sinned. Our Savior has invited all that labor and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honors; the gay and the sensual labor in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labor to establish their own righteousness also labor in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labors and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ’s gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer’s mercy; and why should the laboring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.

Verses that belong to this explanation: 25-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 11

Even before the things to come, He gives you here your recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, Of what are you afraid? says He, lest you should be a loser by your low estate? Look to me, and to all that is mine; learn of me, and then shall you know distinctly how great your blessing. Do you see how in all ways He is leading them to humility? By His own doings: Learn of me, for I am meek. By what themselves are to gain; for, You shall find, says He, rest unto your souls. By what He bestows on them; for, I too will refresh you, says He. By rendering it light; For my yoke is easy, and my burden is light. So likewise does Paul, saying, For the present light affliction, which is but for a moment, works a far more exceeding and eternal weight of glory. 2 Corinthians 4:17 And how, some one may say, is the burden light, when He says, Except one hate father and mother; and, Whosoever takes not up his cross, and follows after me, is not worthy of me: and, Whosoever forsakes not all that he has, cannot be my disciple: when He commands even to give up our very life? Matthew 16:25 Let Paul teach you, saying, Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Romans 8:35 And that, The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Romans 8:18 Let those teach you, who return from the council of the Jews after plenty of stripes, and rejoice that they were counted worthy to suffer shame for the name of Christ. Acts 5:41 And if you are still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of your remissness; since if you are prepared, and in earnest, all will be easy to you and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spoke of a yoke, and called it easy; both named a burden, and added that it was light; that you should neither flee from them as toilsome, nor despise them as over easy. But if even after all this, virtue seem to you an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, Take my yoke upon you, but before that, Come, you that labor and are heavy laden; implying that sin too has labor, and a burden that is heavy and hard to bear. For He said not only, You that labor, but also, that are heavy laden. This the prophet too was speaking of, when in that description of her nature, As an heavy burden they weighed heavy upon me. And Zacharias too, describing her, says she is A talent of lead. Zechariah 5:7-8 And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue. And mark it: what is more grievous, I pray you, than to have no possessions? To turn the cheek, and when smitten not to smite again? To die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable. But be not disturbed; rather let us take up each of these, and inquire about it accurately; and if you will, that first which many count most painful. Which then of the two, tell me, is grievous and burdensome, to be in care for one belly, or to be anxious about ten thousand? To be clothed with one outer garment, and seek for nothing more; or having many in one's house, to bemoan one's self every day and night in fear, in trembling, about the preservation of them, grieved, and ready to choke about the loss of them; lest one should be moth-eaten, lest a servant purloin and go off with them? But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it. But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty. Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest has beginning, in that termination: and whereas by the former you have kindled the other's pile too, by the latter you have quenched even your own flames. But that not to be burnt is a pleasanter thing than to be burnt, is surely plain to every man. And if this hold in regard of bodies, much more in a soul. And whether is lighter, to contend, or to be crowned? To fight, or to have the prize? And to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in your account. And if you disbelieve our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, I joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me. Do you see with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death. But that virtue's yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? How many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? How many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head. Or would you see the souls of the revilers, and of the passionate? Why, what is worse than this torture? What, than the wounds they have within? What, than the furnace that is continually burning, and the flame that is never quenched? Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end. What again fuller of turmoil, and more frantic, than such as are puffed up with pride? For learn, says He, of me, for I am meek and lowly in heart, and you shall find rest unto your souls. Because long-suffering is the mother of all good things. Fear thou not therefore, neither start away from the yoke that lightens you of all these things, but put yourself under it with all forwardness, and then you shall know well the pleasure thereof. For it does not at all bruise your neck, but is put on you for good order's sake only, and to persuade you to walk seemly, and to lead you unto the royal road, and to deliver you from the precipices on either side, and to make you walk with ease in the narrow way. Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here find rest unto our souls, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 11

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 11

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 11

Author: Epiphanius the Latin
AD: 403

Epiphanius the Latin

Matthew 11

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 11

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

King James Version

Matthew 11

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 he 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 sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.›

6 ‹And blessed is› [he], ‹whosoever shall not be offended in me.›

7 And as they departed, Jesus began to say unto the multitudes concerning John, ‹What went ye out into the wilderness to see? A reed shaken with the wind?›

8 ‹But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft› [clothing] ‹are in kings' houses.›

9 ‹But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.›

10 ‹For this is› [he], ‹of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.›

11 ‹Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.›

12 ‹And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.›

13 ‹For all the prophets and the law prophesied until John.›

14 ‹And if ye will receive› [it], ‹this is Elias, which was for to come.›

15 ‹He that hath ears to hear, let him hear.›

16 ‹But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling 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 winebibber, 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 ‹Woe unto thee, Chorazin! woe 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 ashes.›

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, shalt 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.›

25 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.›

King James Version

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