A Commentary on the Book of Matthew

Matthew Chapter Eleven

Apostle Training Concluded

[Text parallels Mark 6:12-13 and Luke 9:6]

11:1 When Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their cities. 

When Jesus was done teaching His disciples and after sending them out to their fellow Israelites (see Matthew 10:5), Jesus continued teaching and preaching there in the Galilee area. Since Matthew does not record the apostle’s return and subsequent report (see Mark 6:30; Luke 9:10), it is generally assumed that Jesus was on His own at this point.

An Inquiry from John the Baptist

[Text parallels Luke 7:18-23]

11:2 Now when John heard in prison about the deeds of the Christ, he sent word by his disciples 3 and said to him, “Are you the one who is to come, or shall we look for another?” 4 And Jesus answered them, “Go and tell John what you hear and see: 5 the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. 6 And blessed is the one who is not offended by me.” 

While John the Baptist was in prison (see Matthew 4:12; Mark 1:14; Luke 3:19-20), he sent some of his followers to visit Jesus and ask Him if He is truly the one who is to come, namely the Messiah. Jesus tells them to tell John what they see, that the blind are able to see again, the lame are able to walk, lepers are cleansed and healed, the deaf hear, the dead have been raised to life again, the poor have good news preached to them, and blessed are those not offended by Him and His message. The following is a brief list that compares the Old Testament prophecy regarding the Messiah with examples of Jesus performing those miracles.

Note: While there is no specific prophecy regarding the Messiah cleansing leprosy, it is clear in the Old Testament that it was a disease only curable by God.

No Greater Prophet than John the Baptist, But...

[Text parallels Luke 7:24-35]

11:7 As they went away, Jesus began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? 8 What then did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings’ houses. 9 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 This is he of whom it is written, “ ‘Behold, I send my messenger before your face, who will prepare your way before you.’ 

When John’s disciples left, Jesus turns to speak to the people around Him about John the Baptist, beginning with a series of rhetorical questions. He asks what did everyone go out into the wilderness see, a reed shaking in the wind? Perhaps a man dressed in soft clothing? He tells them those that wear soft clothing are not found in the wilderness, but in king’s palaces. So, what then did you go out to see? Jesus answered, a prophet, yes, but John was more than just a prophet, he had been prophesied about himself. Jesus then quotes the first line from Malachi 3:1, a verse regarding a promised messenger whose task was to prepare the people for God.

11:11 Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he. 

Jesus makes a a truly remarkable statement about John the Baptist, that no one previously born was greater than him. In just referencing Biblical people, that would include some incredible individuals such as Enoch, Noah, Abraham, Sarah, Jacob, Joseph, Moses, David, Solomon, Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, and Daniel, just to name a few! Then Jesus seemingly counters with an equally astonishing statement that who is the least in the Kingdom of Heaven is greater than John. What does that mean? Knowing that the Kingdom of Heaven is what Jesus was calling those that are saved through Him,^[1] we can see a transition. Through Jesus, God is offering a new covenant as promised in Jeremiah 31:31-34 that allows for complete and eternal forgiveness. This new covenant does not replace the old covenant (the one given through Moses, also known as the Mosaic Covenant), it is offered through the work of Jesus who fulfilled the law of that old covenant. Essentially the end of the Old Testament and the beginning of the New Testament.

The Kingdom of Heaven can be viewed as being better than the old covenant for a number of reasons, here are a few: First and foremost is that Jesus did all the work. Second, forgiveness is readily available when requested. Third, no further sacrifices are required, Jesus died once for all people and for all time (see Hebrews 7:27; 9:11-28; 10:10; 1 Peter 3:18). Fourth, no protocols, rituals, services, celebrations, etc. are required to be performed or attended, ever (if personally desired, that’s a different story, but will never be required). Fifth, no priest is necessary as a “go between” to access God. Six, no dietary restrictions. Seven, compliance with the law is voluntary, not required (however we must remember that through the law we know what sin is and it should be avoided wherever and whenever possible). But how does any of these make those that are part of the Kingdom of Heaven greater than the Old Testament saints? A good question, especially since they both (Old Testament saints and New Testament Christians) are saved by the completed work of Jesus and neither one has any advantage over the other. They both shared in having a physical experience (living in a sinful body) and possess a spiritual component (an eternal soul), and while both are forgiven and washed clean of their sins, one could say that there are some privileges such as not having to comply to the law like the Old Testament saints had to (see above) or experience the Great Tribulation for those who believe in Jesus after the church is taken.^[2]

This is perhaps a good location to point out that God considers all believers to be at the same level, while some may be called to a more public or difficult role in the Kingdom, they are not recipients of a “higher calling,” all have been saved with the same blood. There will be rewards, but they should not be considered ‘perks’ or any other form of ‘upgrade’, or ‘benefit’.^[3] 

11:12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force. 13 For all the Prophets and the Law prophesied until John, 14 and if you are willing to accept it, he is Elijah who is to come. 15 He who has ears to hear, let him hear. 

Jesus then states that from the days of John the Baptist to that time, approximately 18 months, the Kingdom of Heaven has suffered violence and the violent (Greek ‘biastai’,^[4] one that uses force, also one that hurries to appropriate something without consideration of consequences) are trying to forcibly stop John and his message. The history of mankind is replete of angry responses from people who had been told either that they are doing something wrong or that they should change their ways. John was preaching both, pointing out the errors of theirs ways and calling the people to repent. Sadly, instead of listening to him, many resented him and violence erupted, so much so that John would be put to death and shortly afterwards, the death of the Messiah, just as the prophets had written and the law had prophesied. One of those prophets, the prophet Malachi had recorded the last words spoken by God in the Old Testament, “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.” (Malachi 4:5-6) Jesus is saying that if they received John’s message as being sent from God, then they can accept John as the promised prophet like Elijah, but they didn’t. 

This man would not be a reincarnated Elijah but another prophet much like Elijah. That Malachi’s prophecy referred to John the Baptist and not to a literally-returned Elijah is made clear by the angel’s message to Zechariah about John: “It is he who will go as a forerunner before Him in the spirit and power of Elijah” (Luke 1:17); and John himself denied that he was actually Elijah (John 1:21). John was like Elijah—internally in “spirit and power” and externally in rugged independence and nonconformity.

Jesus’ point was that if the Jews received John’s message as God’s message and received the Messiah he proclaimed, he would indeed be the Elijah spoken of by Malachi. But if they refused the King and His kingdom, another Elijah-like prophet would be sent in the future.

Because Israel did not accept the message of John the Baptist, John could not be Elijah and the kingdom could not be established. Another prophet like Elijah is therefore still yet to come, perhaps as one of the two witnesses of Revelation 11:1–19.

Because most Jews did not accept John or the Messiah he heralded, Jesus gave a final admonition and warning: He who has ears to hear, let him hear. “John is indeed the forerunner of the Messiah,” Jesus was saying; “and I am indeed the Messiah, as John has testified to you. I am the King, and I am offering you the kingdom—individually as you turn to Me in personal faith and nationally if you come to Me as God’s chosen nation.”^[5]

11:16 “But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their playmates, 17 “ ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’ 

Jesus asks another rhetorical question, “But to what shall I compare this generation?” He then replies, “It is like children playing a game in the public square. They complain to their friends, ’ We played wedding songs, and you didn’t dance, so we played funeral songs, and you didn’t mourn.’ ” (Matthew 11:16b-17, NLT) 

The similitude is taken from some common custom among the Jewish children at their play, who, as is usual with children, imitated the fashions of grown people at their marriages and funerals, rejoicing and lamenting; but being all a jest, it made no impression; no more did the ministry either of John the Baptist or of Christ upon that generation. He especially reflects on the scribes and Pharisees, who had a proud conceit of themselves; therefore to humble them he compares them to children, and their behaviour to children’s play.^[6]

11:18 For John came neither eating nor drinking, and they say, ‘He has a demon.’ 19 The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.” 

A common response to disagreement is often stern criticism, here Jesus points out that when John the Baptist began his ministry, he was criticized, not for his teaching but for his lifestyle. Since he did not eat or drink like everyone else (see Matthew 3:4; Mark 1:6; Luke 1:15) he was scorned. Likewise, since Jesus was seen eating and drinking with sinners and tax collectors, He has been called a glutton and a drunkard. Jesus then points out that ‘wisdom’ is justified by her actions, meaning that wisdom can only be approved by wise people, or in other words, one has to be wise to recognize wisdom and declare it worthwhile.^[7]

Considerations 

Prophetic Text Overview No. 9

Jesus states that John’s ministry was in fulfillment of Malachi’s prophecy, “Behold, I send my messenger, and he will prepare the way before me.” (Malachi 3:1a) The question that many ask is, “What does it mean to prepare?” A question that is still valid for believers today. While the remaining text of the book of Malachi speak of coming judgment, verse 18 offers some insight, “Then once more you shall see the distinction between the righteous and the wicked, between one who serves God and one who does not serve him.” (Malachi 3:18) For the people of John’s day they were to return to God (see Malachi 3:7) and for believers today waiting for His return, they are to continue in their obedience to Jesus and God’s Word, looking forward to His return (see Matthew 28:18-20). 

Higher Calling?

We all have different professions, livelihoods, hobbies, and occupations as well as live in different locations. Regardless of whether we get paid for these activities, the things we regularly do in life could be considered our vocation. We need to remember that all of our vocations and locations have been ordained by God, meaning, we’re not where we are by mistake. Our vocations, whether sacred or secular, should be considered as callings by God to represent Him and assist in His care for all people here on Earth. That’s 24 hours a day, 365 days a year. This is what the apostle Paul meant when he wrote, “to equip the saints for the works of ministry.” (see Ephesians 4:12) Our employer, if you will, is Jesus; regardless of our ‘vocation’, we work for Him (see also Philippians 2:1-4). The church should not be considered the corporate office for God, but should be treated more as a training facility. 

Christians are called to respond to God’s love by being faithful followers of Jesus. Our call should be considered as our vocation, our ‘job’ is first to God (for the purpose of this illustration we can think of Him as our employer and provider). Making Jesus our number one priority (and loyalty) no matter what we do for a living, regardless of who pays us or where we live, we always represent Him (wherever He places us in all aspects of life, see 2 Corinthians 5:20). God places us where He wants us to be, essentially we are to be, “as Christ” to the people around us. The world is to view Jesus through us. We are made holy, we are empowered through Jesus and we are to show the unbelieving world that He does exist. 

We should not be fooled by some denominations that attempt to isolate and elevate clergy as being a “higher calling,” often extending that differentiation with a special robe, collar, or hat. While it is true that these people are often on the “front line,” they are not any better or deserve anything more in heaven. Remember what the apostle Paul wrote about boasting, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” (Ephesians 2:8-9)

To Those That Have Ears

The phrase, “He who has ears to hear, let him hear,” or similar, can be found several times in the New Testament (see Matthew 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8; 14:35; Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 13:9). Is He implying if you do not have ears or cannot hear, that these words are not to be heeded? No, the phrase is similar to His use of “verily, verily,” or “truly, truly,” (or the word ‘behold’),^[8] these are all words to call our attention to something vital and essential. It appears that whenever Jesus uses, “He who has ears to hear, let him hear,” He is calling His audience to consider closely His words, to think them through and that the truth being offered applies to all people. 

Woe to Unrepentant Cities

11:20 Then he began to denounce the cities where most of his mighty works had been done, because they did not repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 

Jesus had been teaching and preaching in the Galilee region along with performing miracles as He went from town to town. However, the people of some of these towns, while perhaps enjoying the healing and stories being told, they remained indifferent towards Jesus and refused to repent. We are introduced to the Greek word ‘ouaí’,^[9] seen for the first time in the New Testament and is translated here as ‘woe’, an interjection of grief or indignation (an onomatopoeia that denounces an indeclinable misery). Apparently these two cities were particularly non-responsive, Chorazin (known through history under several names, including Korazim, Karraza, etc., located two and a half miles north of Capernaum in the Korazim Plateau) and Bethsaida (also known as Julias, the hometown for the apostles Peter, Andrew, and Philip, located approximately six miles northwest of Capernaum) both had significant and powerful miracles witnessed by their citizens but they still refused to repent. Jesus compared their lack of interest to the potential response if those same miracles were performed in the well-known pagan and idol-worshiping cities of Tyre and Sidon. Those people would have repented long before this time and adorned themselves in sackcloth and ashes (a humble response of repentance and mourning). 

11:22 But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. 23 And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. 24 But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.” 

Jesus proclaims that it will be more bearable for Tyre and Sidon, those two pagan communities, than for Chorazin and Bethsaida during the day of judgment. Then Jesus begins to speak to the people of Capernaum and asks, “Will you be exalted in heaven?” No, they will instead be brought down to Hades^[10]. Jesus than compares their refusal to repent to the ancient town of Sodom, which was destroyed long ago in judgment (see Genesis 19:23-29), saying that if they had seen the same miracles, they would still be around at that time. Jesus makes another comparison that it will be more tolerable for the people of Sodom, than for the people of Capernaum. In these comparisons Jesus is pointing out that each of these three primarily Jewish towns all rejected the teaching of their own Messiah. Comparing them to pagan communities would have been considered an insult. 

Some believe that Jesus may be revealing that there will be different degrees of punishment in hell. With at least one that might be considered more brutal, reserved for those who received divine revelation, such as seeing miracles, and still rejected Jesus. Others believe Jesus used these comparisons to amplify the point that the Jews, God’s chosen people, were often less responsive than Gentles.

Considerations 

Sackcloth and Ashes

The Bible records several methods of personal mourning as well as different responses to bad news. The putting on sackcloth and ashes can be both for mourning or done in response to bad news. Typically, the putting on sackcloth (a transliteration of the Hebrew word ‘saq’,^[11] referring to a fabric made out of goat hair, which would be very uncomfortable) and putting dirt or ashes on one’s head (see Genesis 37:34; 1 Samuel 4:12), could also be accompanied with the removing of shoes (see 2 Samuel 15:30), or putting one’s hands on their head (see 2 Samuel 13:19). The purpose was to show grief and seek humility to demonstrate mourning or to show repentance to gain forgiveness.

Come to Me, and I Will Give You Rest

11:25 At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. 

Jesus openly prays to His Father, praising Him that “these things,” referring to the Kingdom of Heaven and the offering of salvation through Jesus, are hidden to those that are worldly wise having understanding only through man’s perspective. One of the major themes in the New Testament and definitely a primary element required to truly follow Jesus, is the need to purge the world from one’s thinking (perhaps that is why it is the premise of the first Beatitude, see Matthew 5:3). Here Jesus is not saying He wants people to fail to get into heaven, but to stop those that think they already have access to heaven (through their own effort or bloodline) or believe they don’t need to repent. As Christian’s our understanding does not come from our own education nor from other people, we know the truth of God and Jesus through the Holy Spirit (see John 14:16-17, 26; 16:33; 1 Corinthians 2:6-16; 1 John 2:20, 27). God’s truth is revealed to “little children,” those that are completely dependent on God (just as infants are completely dependent on their parents). 

11:27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. 28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.” 

All things and all authority (see Matthew 28:18) have been given to Jesus from His Father. No one knows the Son except the Father and no one knows the Father except the Son and anyone Jesus chooses to reveal Him to. Jesus just finished saying that the world doesn’t understand the Kingdom of Heaven, except those that God reveals that information to (see verses 25-26), and now He is inviting all to come to Him and find out. He is offering this to those that are burdened, as He will give them rest. He is asking them to take His yoke and learn from Him, as He is gentle and lowly in heart. If you come to Him He will provide rest for your soul, for His yoke is easy and His burden is light. The invitation is still valid today, the first step towards salvation is to come to Jesus. The epistle written by James would remind us, “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded” (James 4:8). We are to purge the thoughts and ideas of the world and accept Jesus as our Savior. 

While Jesus promises rest and a burden that is light, we know that this life does offer substantial challenges.^[12] Even though Jesus will never leave someone, there will be times in this life when that doesn’t feel true. It is during those times we need to remember to draw closer to God, as trials and tribulation are tools for Spiritual strengthening.^[13]

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[1] See Considerations after Matthew 3:11-12 regarding the “Kingdom of Heaven.”

[2] See the Introduction to the Olivet Discourse at the beginning of Matthew chapter 24. See also Considerations under Matthew 24:45-51 "Rapture Revisited."

[3] See Considerations under Matthew 10:40-42 regarding “What Exactly is a Reward?”

[4] Strong’s Greek 973.

[5] MacArthur, J. F., Jr. (1985). Matthew (Vol. 2, p. 257). Chicago: Moody Press.

[6] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1668). Peabody: Hendrickson.

[7] Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.

[8] See Considerations under Matthew 8:1-4 regarding “Behold.”

[9] Strong’s Greek 3759.

[10] See Considerations under Matthew 8:5-13 regarding “Hell By Any Other Name is Still Hell or Is it?”

[11] Strong’s Hebrew 8242.

[12] See commentary under Matthew 7:13.

[13] See Considerations under Matthew 4:11 regarding “Temptation” and under Matthew 9:35-38 regarding “The Meaning of Life.”